a strange prophet now in england being a true relation, sent to a person of quality, now in oxford. person of quality now in oxford. 1679 approx. 2 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a94028 wing s5917a estc r232913 99898069 99898069 133430 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a94028) transcribed from: (early english books online ; image set 133430) images scanned from microfilm: (early english books, 1641-1700 ; 2557:5) a strange prophet now in england being a true relation, sent to a person of quality, now in oxford. person of quality now in oxford. 1 sheet ([1] p.) s.n. , [london : 1679?] imprint place and date conjectured by wing. reproduction of original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng prophets -england -early works to 1800. christian life -protestant authors -early works to 1800. christianity -early works to 1800. broadsides 2007-06 tcp assigned for keying and markup 2007-06 apex covantage keyed and coded from proquest page images 2007-07 robyn anspach sampled and proofread 2007-07 robyn anspach text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a strange prophet now in england . being a true relation , sent to a person of quality , now in oxford . there is a strange prophet , now in england , who knowes no parents , neither did he ever suck his mothers brests ; he hath a red beard , and goes bare-foot like a gray-frier . he wears no hat , and his coat is party-coloured ; it 's neither dyed , knit , woven , nor spun ; it 's made neither of silk , hair , linnen , nor wollen , but naturally of a good colour and gloss . he drinks no wine , nor beer , but water ; and contents himself with a moderate diet. he esteems not money , neither will he receive it if profered unto him . he walks neither with stick , staff , nor sword ; yet he marcheth boldly in the face of his enemies : and can , if he pleaseth , encounter with the stoutest that wears an head . he is often abused by wicked men , yet he takes it patiently . he lets all men alone with their religion ; neither doth he dispute with any about it . he complains of the protestants , and inclines to the papists , who use him kindly in lent. he sleeps in no bed , but standing or sitting ; and is admired by all men for his watchfullness ; he crys out upon the wicked world with outstretcht arms. he is so skiled in all languages , that men of all nations can understand him . he raiseth up men , by declaring that the day of the lord is at hand ! the doors and windows flie open when he prophesies , day and night ; and men find the effects true . he was with noah in the ark , and with christ when he was crucified . he denies no article of the christian faith. he was lately at rochester . the kernell of christianity containing a short, yet full summe of our communion with christ. by francis peck mr of arts, minister of the word and pastor at hartford. imprimatur iohn downame. peck, francis, d. 1651. this text is an enriched version of the tcp digital transcription a53922 of text r216923 in the english short title catalog (wing p1033). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 19 kb of xml-encoded text transcribed from 9 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a53922 wing p1033 estc r216923 99828636 99828636 33067 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a53922) transcribed from: (early english books online ; image set 33067) images scanned from microfilm: (early english books, 1641-1700 ; 1956:9) the kernell of christianity containing a short, yet full summe of our communion with christ. by francis peck mr of arts, minister of the word and pastor at hartford. imprimatur iohn downame. peck, francis, d. 1651. [2], 14 p. printed by g.m. for iohn bellamy, at the signe of the three golden-lyons near the royall-exchange, london : 1646. reproduction of the original in the bodleian library. eng jesus christ -devotional literature -early works to 1800. christianity -early works to 1800. a53922 r216923 (wing p1033). civilwar no the kernell of christianity: containing a short, yet full summe of our communion with christ. by francis peck mr of arts, minister of the wo peck, francis 1646 3108 0 0 0 0 0 0 0 a this text has no known defects that were recorded as gap elements at the time of transcription. 2000-00 tcp assigned for keying and markup 2001-10 apex covantage keyed and coded from proquest page images 2001-11 tcp staff (michigan) sampled and proofread 2001-11 tcp staff (michigan) text and markup reviewed and edited 2001-12 pfs batch review (qc) and xml conversion the kernell of christianity : containing a short , yet fvll summe of our communion with christ . by francis peck mr of arts , minister of the word and pastor at hartford . imprimatur iohn downam . london , printed by g. m. for iohn bellamy , at the signe of the three golden-lyons near the royall-exchange , 1646. the kernell of christianity . what is every one bound to know that looks to be saved ? a. two things . 1. something concerning god . 2. something concerning man . q. what ought you to know and beleeve concerning god ? a. that there is own most glorious god . deut. 6. 4. exod. 33. 18. q. how doth it appear that god is so glorious ? a. in four particulars . 1. in his essence , which is incomprehensible . 2. in his attributes , which are those divine perfections whereby he makes himself known to us , which attributes are not qualities in god , but nature . gods justice is god himself , and gods power is god himself , &c. 3. in his persons , which are three . 1. the father begetting . 2. the sonne begotten . 3. the holy ghost proceeding . 1. the father 2. the sonne 3. the holy ghost is glorious in regard of election . redemption . application . 1. the father 2. the sonne 3. the holy ghost is glorious in choosing the house . purchasing the house . dwelling in the house . that is in the heart of a poor sinner . 4. in his works . q. what are those ? a. 1. his decrees of election . reprobation . 2. his works of creation . providence . q. what ought you to know and beleeve concerning his work of creation ? a. that this one glorious god made all things of nothing in six dayes in excellent order and very good . heb. 11. 3. exod. 20. 11. gen. 1. 21. q. what ought you to know and beleeve concerning the work of providence ? a. that this one glorious god , wisely ordereth , governeth , and disposeth of all things , even to the least circumstance , mat. 6. 26. &c. and 10. 29 , 30. q. what ought you to know and beleeve concerning man ? a. these six things following : 1. what was the glorious , and happy condition of man by creation . 2. what that miserable , and lamentable estate is , that man is now fallen into . 3. what jesus christ is , the onely means of deliverance out of this estate . 4. what faith is , the only means of applying christ , and how it is wrought in the soul . 5. what that happy estate is , that every man that is in christ by faith , is brought unto . 6. what kinde of thankfulnesse , and life it is , that god requires of all them that be in this estate by christ . q what are you to know concerning the glorious condition of man by creation ? a. god created all man-kind in his own image . q. wherein did the image of god consist ? a. in perfect knowledge , righteousnesse and holinesse . col. 3. 10. ephes. 4. 24. q. man being created in a most happy condition , wherein did his happinesse consist ? a. in two things espycially : 1. his understanding was full of divine knowledge of the whole minde of god . 2. his will and affections were fully conformable to gods will . q. wherein did mans happinesse further consist ? a. in five things : 1. he was in favour with god . 2. he had familiar communion with god . 3. he felt unspeakable joy arising from this communion . 4. he had dominion over all inferior creatures . 5. he was immortall , and should never have tasted of death , if he had not fallen by sinne . q. doth this any way concern us ? a. yes ; his estate was ours in him ; we being then in his loyns . q. what learn you by this ? a. three things : 1. to lament and bewaile the losse of this condition by sinne . 2. that i ought to labour to get this image of god repaired in me . 3. that i ought not to be ashamed of holynesse , nor to content my self with some small measures of it , much lesse to hate it , as profane persons and dissembling hypocrites doe . q. what is that miserable and lamentable estate that man is now fallen into ? a. his misery now appears in four things . 1. in his birth : he is borne dead in sinne and so void of all good , and full of all evil , and so a child of wrath . ephes. 2. 1 , 2 , 3 , 4. rom. 1. 29. 2. in his life : whatsoever he doth is sinne in gods sight . tit. 1. 15. god and all creatures are his enemies . psal. 5. 5. iob 5. 23. he remains abondslave of satan till god convert him . act. 16. 18. and hangs by the twine-thred of life every moment ready to drop into hell . 3. in his death : then comes an end of all his hopes , and pleasures , and the beginning of all his woes and sorrowes . 4. after death : first comes his particular judgement . heb. 9. 27. after this followes his generall judgement , when that terrible sentence , 15. and the 41. ver. shall be pressed upon him . after this followes the execution , wherein the vialls of gods fierce wrath are powred out upon his soul and body , which fire shall never be quenched . q. wherein doth the aggraration of this wofull estate of man by nature appear ? a. in three particulars : 1. he knowes not his misery . rev. 3. 17. 2. he is not affected with it , though he should know it . rom. 2. 5. 3. he is unable of himself to come out of it , though he should both know it , and be affected with it . rom. 5. 6. q. what learn you from hence ? a. i learn that gods wrath against sinne , and sinnefull man ( remaining in this condition ) is very great . q. how great is it ? a. so great that nothing ( without christ ) but eternall death of body and soul in the cverlasting torments of hell can satisfie gods just displeasure . gal. 3. 10. q. is it best now to see your miserable condition by nature , and to feel this wrath of god , and mourn under it while there is hope , and means to come out of it , or to stay till the gate of grace be shut , and god snatches the soul from all hope , and means by death ? a. it 's farre better to see it , and to mourn under it now . q. how , and why must a man see and feel himself under this wrath and misery ? a. 1. every man must see that he is under gods wrath for the present , else he will never seek to christ to bear it for him . 2. man must see what this fearfull wrath of god is , that is now piled against him ; else he will never prize christ to deliver him out of it . 3. all men must see that this wrath is ready to light on them every moment in the full measure of it ; else they will deferre their returne till hereafter . 4. a man must see he is bound hand and foot in the chains of his sinnes , and cannot come from under them , nor lay hold of christ to help him out of them ; else he will presume he hath received christ when he hath not , q. what is to be known of every one concerning iesus christ , the only means of deliverance out of this estate ? a. these four things : 1. what his person is , namely , both god and man united into one person which is , jesus christ . 2. what his love is towards man , namely past understanding . ephes. 3. 18 , 19. 3. what his offices are , which are these three . 1. his priestly office , whereby he offered himself for his church . heb. 7. 27. 2. his propheticall office , whereby he teacheth his church . act. 3. 22. 3. his kingly office , whereby he rules his church . psal. 2. 6. 4. how he delivers those , whom he purposeth to save , namely by being made sinne , and curse and righteousnesse for them . 2 cor. 5. 21. gal. 3. 13. 1 cor. 1. 30. q. what learn you from hence ? a. i learn that all my sinnefull duties , no nor my death , cannot pacifie gods wrath , and deliver me from it : it is done only by the perfect righteousnes and death of jesus christ . q. how may we come to get this christ to doe all for us ? a. by receiving him by faith . ioh. 1. 12. q. when may a man without presumption receive christ as his own ? a. 1. when the poor soul is so weary , and heavy laden with the apprehension of sinne , and wrath that it cannot live without christ . mat. 11. 28 , 29. 2. when the poor sinner is so out of love with himself , that he is content to part with all sinne for christ . isa. 55. 7. 3. when the poor sinner receives christ to that end that god the father offers him , namely to be his priest , prophet , and king . q. how may a man come to receive christ ? can man create faith in himself to receive him , or must the lord by an infinite almighty power work it in him ? a. the lord must create faith in him by his almighty power . ephes. 1. 19. q. what is to be known concerning faith , the only means of applying christ ? a. two things 1. what faith is . 2. how it is wrought in the soul . q. what is faith ? a. it is a speciall grace of god , whereby an humbled sinner feeling himself unable to beleeve , is drawn , and so comes by the help of gods spirit to christ for all good , and so rests upon him . mat. 11. 28. iob 6. 44 , 45. phil. 3. 7 , 8 , 9. q. how doth the lord work this faith in the soul by his mighty power , and how comes the soul to know it is wrought ? a. by these nine steps : 1. the lord gives the soul a listning eare to the word preached , as if god himself were speaking to it . 2. the lord makes the soul to understand the word . mat. 13. 23. 3. the lord savingly wounds the soul , with the sence and apprehension of his lost estate ; having understood it . act. 2. 37. 4. then the lord makes the soul poor in spirit , ready to dye for want of grace , and christ . mat. 5. 3. act. 6. 9. 5. the lord reveals unto the soul the freenes of his grace and mercy in christ , and then brings the soul to ponder on this mercy , from whence ariseth hope of help , joh. 3. 16. hereupon hope comes and waits on christ for it , seeing now it is possible that an unworthy sinnefull , lost creature may have it . joel 2. 14. jonah 3. 9. 6. the lord reveals the riches of his mercy in christ , whereby the soul hungers after it , ephes. 2. 7. mat. 5. 6. and is not quiet without it , hence the desires , and longs , and beggs for it , with unutterable groans , seeing and knowing ( with the prodigall ) that there is enough in his fathers house . luk. 15. rom 8. 26. 7. then the lord reveals the worth and excellency of his mercy in christ , and hereby makes the soul to love it . ephes. 3. 7. hence love to this mercy comes secretly , and contents it self with it ; hereupon the soul promiseth , if it may but have this mercy in the lord jesus to pity it , and receive it ; it will everlastingly own it , and admire the lord for it , lam. 3. 24. 8. the lord reveals the sweetnesse of his mercy in the lord jesus , and hereby gives the soul a satisfying taste of it , psal. 63. 3. and hence the will comes and is perswaded with joy to leave it self for ever upon it , here to live , or here to die . psal. 39. 7. 9. the soul being thus come up to christ ; the lord doth at last reveal the property of mercy to him , ( thus beleeving ) whereby the soul is now assured and perswaded that neither height , nor depth shall separate him from gods love in christ . rom. 8. 38 , 39. q. what is that happy condition that every one doth enjoy , who are thus in christ by faith ? a. it consists in two things : 1. vnion with christ . 2. the benefits which the soul doth injoy hereby . q. what is vnion with christ ? a. it is that whereby the spirit makes the soul one with christ , and christ all to it . 1 cor. 6. 17. col. 3. 11. q. what benefits doth the soul immediatly enjoy by vnion with christ ? a. these four 1. justification . 2. reconciliation . 3. adoption . 4. regeneration . q. what is iustification . a. it is a gracious act of god the father , whereby he imputing the sinnes of a beleever to christ , and christs righteousnesse to him , he accounts him guiltlesse , and just before him . rom. 3. 26. 4. 3. 5. 5. 1. 2 cor. 5. 21. ephes. 1. 7. col. 1. 14. psal. 32. 1 , 2. q. what is reconciliation ? a. it is a most gracious act of god the father offended , whereby he receives into his favour a justified sinner . 2 cor. 5. 18 , 19. col. 1. 21. q. what is adoption ? a. a gracious act of god the father , whereby he accounts a reconciled sinner his sonne and so makes him coheire with christ . gal. 4. 5 , 6. q. what is regeneration ? a. it is a gracious act of god in the heart of his sonnes , whereby in uniting them unto christ , he infuseth a most glorious life into them . ephes. 2. 10. and 4. 24. q. what followes a beleevers vnion with christ ? a. two things . 1. coalition , or growing up with christ . 2. glorification . q. by what means or wherein doth a beleeving soul grow up with christ ? a. by increase of faith and sanctification . q. wherein doth sanctification consist ? 1. in mortification , or dying daily to sinne . 2. in vivification , or living daily to christ . rom 6. 3 , 4 , 5. rom. 8. 11. q. how are faith and sanctification confirmed and increased ? a. by the same means that they are begun by , and also by receiving of the sacraments . q. how many sacraments be there ? a. two 1. baptisme which confirms our regeneration , or new birth . 2. the lords supper , which signifies and seals our groath in christ . q. what is a beleevers glorification ? a. when death hath swallowed the bodies of gods faithfull servants , their blessed souls are taken up to christ , and swallowed up in glory which never shall have an end . 1 thes. 4. 17. q. what kinde of thankefulnesse and life is that which god requires of all them that be in this estate by iesus christ ? a. the lord requires of them to answer his infinite love with their love again , to the praise of iesus christ , testified by obedience to the morral law , observing it ( though not as a covenant of works , yet ) as a rule of life , according to his will . ioh. 14 15. 21. q. what is this called ? a. serving of god . luk. 1. 74 , 75. q. how must this be performed ? a. 1. without slavish fear . 2. with love . 3. in holinesse and righteousnesse in all things . 4. all this must be done before him , or in his sight . 5. and lastly , this must be done constantly all the dayes of their life , in all places , at all times , in all estates and conditions . finis . briefe ansvvers to the chiefe articles of religion. by w. gouge, d.d. gouge, william, 1578-1653. this text is an enriched version of the tcp digital transcription a85482 of text r208377 in the english short title catalog (thomason e1105_2). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 6 kb of xml-encoded text transcribed from 4 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a85482 wing g1389 thomason e1105_2 estc r208377 99867331 99867331 119638 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a85482) transcribed from: (early english books online ; image set 119638) images scanned from microfilm: (thomason tracts ; 163:e1105[2]) briefe ansvvers to the chiefe articles of religion. by w. gouge, d.d. gouge, william, 1578-1653. this text is an enriched version of the tcp digital transcription a85482 of text r208377 in the english short title catalog (thomason e1105_2). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread [8] p. printed by g.m. for edward brewster, and are to be sold at his shop upon fleet-bridge at the signe of the bible, london : 1642. signatures: a⁴. reproduction of the original in the british library. eng christianity -essence, genius, nature -early works to 1800. catechisms, english -17th century. a85482 r208377 (thomason e1105_2). civilwar no briefe ansvvers to the chiefe articles of religion.: by w. gouge, d.d. gouge, william 1642 800 1 0 0 0 0 0 12 c the rate of 12 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2007-05 tcp assigned for keying and markup 2007-06 apex covantage keyed and coded from proquest page images 2007-08 emma (leeson) huber sampled and proofread 2007-08 emma (leeson) huber text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion briefe answers to the chiefe articles of religion . the fourth edition . by w. gouge , d. d. 1 pet. 2. 2. as new-born babes desire the sincere milk of the word , that ye may grow thereby . anchora spei printer's or publisher's device london , printed by g. m. for edward brewster , and are to be sold at his shop upon fleet-bridge at the signe of the bible , 1642. o god of mercies , who hast revealed thy word to give understanding to the simple , pardon i beseech thee my ignorance , and all other my sinnes , and give me knowledge of thee , of my self , of thy will , and of my duty , for christ iesus sake . amen . briefe ansvvers to the chief articles of religion . question . who is the maker and governour of all things ? a. god . q what is that estate wherin god made all things ? a. good . q. what now is mans naturall estate ? a. miserable . q. what maketh man miserable ? a. sinne . q. against whose law is sin committed ? a. gods . q. which are the words of gods law ? a. i am the lord , &c. q. are you able to keep this law ? a. no . q. what doe they deserve that sin against this law ? a. damnation . q can you free your self from damnation ? a. no . q. have you any hope to be freed by any other ? a. yes . q. who is that saviour in whom you have hope ? a. christ . q. what is christ ? a. god and man . q. what hath christ done for mans redemption ? a. he died . q. who shall be made partakers of the benefit of his death ? a. beléevers . q. rehearse those principall articles that we ought to beleeve ? a. i beleeve in god , &c. q. how is true faith manifested ? a. by repentance . q. what meanes hath god ordained to work faith ? a. his word . q. what other means hath god appointed to strengthen our faith ? a. sacraments . q. what is to be considered in a sacrament . a. 1. the outward signe . 2. the inward grace . q. how many sacraments are there ? a. two . q. which is the first ? a. baptisme . q. what is the outward signe in baptisme ? a. water . q. what doth that set forth ? a. christs bloud . q. what doth the sprinkling of it upon the party baptized set out ? a. cleansing from sinns . q. into whose name are wee baptized ? a. gods . q. what do these three titles , father , sonne , holy ghost , in the forme of baptisme set out ? a. thrée persons . q. what is the inward grace sealed up by baptisme ? a. new birth . q. which is the other sacrament ? a. the lords supper . q. what are the outward signes in the lords supper ? a. bread and wine . q. what doth the bread set forth ? a. christs body . q. what doth the wine set forth ? a. christs bloud . q. what doth the breaking of the bread and powring out of the wine set out ? a. christs suffering . q. what doth the ministers giving of the bread and wine to the people set out ? a. gods giving of christ . q. what doth the peoples taking of the bread and wine , and eating and drinking the same set out ? a. faith in christ . q ▪ what is the inward grace sealed up by the lords supper ? a. communion with christ . q. what is the inward means wherby the word and sacraments are made effectuall ? a. the worke of gods spirit . q. what must we doe to obtain this and all other needfull blessings ? a. pray . q. rehearse the lords prayer ? a. our father . &c. q. what is prepared for the faithfull after this life ? eternall life . q. vvhat for the wicked ? a. eternall death . as it pleaseth thee , ô father of light , to give me any knowledge of the mysteries of godlinesse , so i beseech thee to work in me also sound faith , true repentance , new obedience , and to bestow on mee all other blessings needfull for this life , and for the life to come , thorow iesus christ our lord . amen . finis . to both houses of parliament. that there is a weighty trust reposed in you, 'tis no ambition in me to tell you; for verily the righteous god requires the performance of it from you; the right discharging whereof is of great concernment (and the hearty desire of him that sends this) to you. ... mason, martin, fl. 1650-1676. this text is an enriched version of the tcp digital transcription a89641 of text r210853 in the english short title catalog (thomason 669.f.26[34]). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 10 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a89641 wing m934 thomason 669.f.26[34] estc r210853 99869608 99869608 163916 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a89641) transcribed from: (early english books online ; image set 163916) images scanned from microfilm: (thomason tracts ; 247:669f26[34]) to both houses of parliament. that there is a weighty trust reposed in you, 'tis no ambition in me to tell you; for verily the righteous god requires the performance of it from you; the right discharging whereof is of great concernment (and the hearty desire of him that sends this) to you. ... mason, martin, fl. 1650-1676. 1 sheet ([1] p.) printed for robert wilson, at the black-spread-eagle and wind-mill, in martins l'grand, london : 1660. title from caption and first lines of text. signed: martin mason. reproduction of the original in the british library. eng christianity and politics -england -early works to 1800. great britain -politics and government -1660-1688 -early works to 1800. a89641 r210853 (thomason 669.f.26[34]). civilwar no to both houses of parliament. that there is a weighty trust reposed in you, 'tis no ambition in me to tell you; for verily the righteous god mason, martin 1660 1884 4 0 0 0 0 0 21 c the rate of 21 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2007-07 tcp assigned for keying and markup 2007-08 apex covantage keyed and coded from proquest page images 2009-01 emma (leeson) huber sampled and proofread 2009-01 emma (leeson) huber text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion to both houses of parliament . that there is a weighty trust reposed in you , 't is no ambition in me to tell you ; for verily the righteous god requires the performance of it from you ; the right discharging whereof is of great concernment ( and the hearty desire of him that sends this ) to you . never had this nation since she had the name of england , more need of wise senators , then at this season ; for england hath sinned presumptuously against her god , his mercies to her have been of a wonderful magnitude : what people under the sun hath he dealt so bountifully with ? or is there any nation under heaven hath had so liberal a portion of the blessings of his right hand , and of his left ? hath she not been counted the mirrour of all nations ? hath not the sound of her inhabitants gone thorough the earth ? have not the neighbour nations round about her , bended to her ? hath she not been a help in needful times unto her friends , and a dread and terror to her enemies ? but how hath england requited the lord ? hath she rightly answered his love , and walked in his light ? or hath she not cast the testimony of his law behind her ? the unparallel'd mercies of her god are undervalued and forgotten by her ; therefore is he drawing near in judgement against her ; for the sins of sodom are found to be within her , and the cry of blood pursues her . time after time hath the righteous god sent his warnings to her , but hitherto they have been little regarded by her : ah! how long hath she grieved her righteous god , and her iniquities been a burthen to his people ! and to add to her unworthiness , and multiply her misery , she hath abused god's messengers : how many of his prophets hath she imprisoned ? and which of her gaols have not been v●sited , by her imprisoning the sons of innocency ? not for any guile that hath been found in their lips , but onely for witnessing against her iniquity and unworthiness . and shall not the righteous god visit for these things ? will he not be avenged on such a people ? certainly 't is time for her to be clothed in sackcloth , and happy were it for her , would she fast from iniquity . o that i might see her princes set in the house of mourning , and her nobles weeping in the dust . but england is sick , and sees it not ; she is near the grave , and not sensible of it : therefore is her condition more desperate , and her malady the more incurable . o england ! england ! my native countrey , calamity is coming very swiftly upon thee , yet neither thy princes , peers , nor prelates ( so called ) seek to comfort thee , nor minister any cordial , or the balm of gilead to recover thee . o cease from thy iniquity , and kiss the rod that smites thee , else verily i see thou runs on to thy ruin , and in thy madness rides post to perdition . ah friends ! is this a time to fall out with your fellow-servants ? hath not england enemies enow abroad to invade and over-run her , but you must needs imbrue your hands in the blood of your native countrey-men ? do not your enemies laugh at your folly ? and will they not be ready to rejoyce at your ruine ? there is an opportunity put into your hands , and the god of englands mercies without doubt hath done it : do you not see the undermining subtilty of your enemies ? if this bloudy spirit be not timely rebuked , rome will soon triumph in englands ruines . verily i must deale plainly with you herein ; for my life is not dear unto me , to do england good . o parliament of england , as yet thou hast power , and know that england's god hath given it unto thee : be a bridle to that bloody spirit , and crush the cockatrice in the shell ; for if thou suffer this jesuitical design to have its swing , it will neither leave thee root nor branch : therefore ( my friends ) seek peace , and pursue it , and be no longer leavened with ammon and amaleck . but let your minds be staid upon the principle of god which he hath placed in your consciences : be still ( i say ) in your minds , and come into calmness ; let the loftiness of man be laid low , and wait in silence upon the living god ; listen and encline your ear unto his still voice , that is it which moves to holiness , mercy , and moderation . the spirit of the lord leads to patience , and counsels his people to forgive their enemies . the righteous seed seeks not for revenge , it cannot endure to have its garment stain'd with blood , and yet it 's a principle that pleads for true obedience to rulers ; but would not have the king drink the blood of the people . the golden mean , i must tell you , is the best ; and when you sit in judgement , see that you remember mercy ; and i warn you in the fear of god , be tender of the life of man . and as for religion , this the righteous god requires of you : seek not to bind the consciences of any whose hearts are truly set towards sion , nor consent not to establish any form by an outward force , but give free toleration in the exercise of a tender conscience . be as zealous as you can in the restraining of vice and vanity in your own particulars , and in the nation . let your laws be a terror to evil-doers , but let the righteous find you favourers of god's people . and take heed of amaleck , that prelatical conscience-binding spirit , which subtilly presses you to an outward conformity ; for amaleck's design is to preach up persecution . you may take notice of the preceding powers that have been split upon this rock : how many overturnings have you known of late ? and did any persecuting plot of late ever prosper ? and do you think to make war against the lamb , and to meet with victory ? if you find it so ▪ then say there is no god in israel . it is in vain for man to strive against his maker ; for the lord god omnipotent is leading and will bring his seed out of the house of bondage , and if pharaoh shall refuse to let israel go free , god will multiply his plagues upon him , and drown him and his host in the red sea : read who can . wherefore , o friends , be perswaded to moderation , and let not the innocent be the object of your wrath , because in feigned humility they come not to you , nor with the windy words of man's hollow wisdome they cannot feed you . plain down-right dealing is a jewel ; and the righteous feel more true joy in the wearing of it , then the egyptians do in all their jewels . and as for us ( whom the scornful generation do call quakers ) were we of the world , the world would love us , for the world loves its own ; but we are not of the world , therefore the world hates us ; but we know it hated christ before us : and this we know also , our adversaries cannot lay their yoak upon us , till the lord suffer them , nor can they go beyond their limit , and the wrath of man shall be restrained : god may suffer them to try us , but they shall not destroy us . therefore do not you resolve within your selves that you will suppress the righteous seed in the people called quakers . for know this assuredly , that spirit which goes about it , must bow unto it , and fall before it ; for they are of the seed of the jews ; read me within : sion must be a burthensom stone unto her enemies ; god is , and will be tender of his seed , and all that fall upon it , shall be broken by it . alas poor mortals ! think you to limit that which is eternal ? you may as well command the fire from burning , the wind from blowing , the sun from shining , the rain from showering , and the grass from springing up or growing , as offer to attempt it . if you can span the circumference of the earth , and dry up the vast ocean with your breath ; if you can turn the autumn into spring , or count the number of the stars , and reckon every sand upon the sea shore ; then may you limit the holy one , and drown his israel in the sea . but who is sufficient for these things ? therefore , o friends , come into the humility , and be no longer high minded , but learn the holy fear , and bow to god's witness in every one of your consciences , and answer the requirings of it , by your obedience to it ; while the light of god is shining in you , it is day ; his spirit shall not alwayes strive with flesh ; work while the light is with you ; the night comes when no man can work ; wherefore prize your time , & repent , and believe and walk in the light , least for your disobedience the lord god omnipotent overturn your mountain , and bring his wheel over you ; and then what are you ? and as for us , our hope and help is in israel's god , and we fear not man , nor what man can do unto us , we are well known to be a harmless people , and have learnt to pray for them that persecute us , and desire to live peaceably with all men . therefore be not prejudiced in your minds towards us ▪ nor go about to make laws against us , because we de●● plainly with you ; for of a certain , god is with us . martin mason . lincoln , the second day of the 9th . month , 1660. london , printed for robert wilson , at the black-spread-eagle and wind-mill , in martins l' grand , 1660. concerning daily sacrifices and offerings fox, george, 1624-1691. 1688 approx. 7 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). a40139 wing f1765a estc r220227 99831649 99831649 36114 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a40139) transcribed from: (early english books online ; image set 36114) images scanned from microfilm: (early english books, 1641-1700 ; 2126:2) concerning daily sacrifices and offerings fox, george, 1624-1691. 1 sheet ([1] p.) s.n., [london : 1688] signed at end: g.f., i.e. george fox. imprint from wing. reproduction of the original in the friends' house library, london. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng christian life -early works to 1800. christianity -early works to 1800. 2007-12 tcp assigned for keying and markup 2008-01 spi global keyed and coded from proquest page images 2008-02 mona logarbo sampled and proofread 2008-02 mona logarbo text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion concerning daily sacrifies and offerings . the priests under the law daily offered sacrifices ; but christ our high priest need not daily , as those priests , offer sacrifice for his own sin , and then for the peoples , ( heb. 7.16 , 28. ) for christ did once offer up himself , who is made , not after the law of a carnal commandment , but after the power of an endless life , who is set down at the right-hand of god , and so cannot be offered as an offering and sacrifice any more , who abolished the changeable priest-hood , with all its offerings and sacrifices , by the sacrifice and offering of himself once for all . and so it is said , i am come to do the will of god ; to take away the first , namely priest-hood and covenant-offerings , and establish the second , by the which will we are sanctified through the offering of the body of jesus , ( mark ) christs body is offered up once for all , heb. 9.10 . and so christ is entered into heaven it self , not that he should offer himself often , as the high-priests did , for then must christ often have suffered , but he hath put away sin by the sacrifice of himself once for all ; so christ was once offered to bear the sins of many , and unto them that look for him , shall he appear the second time without sin unto salvation , as in heb. 9.25 , 26 , 28. so here you may see christ is not often offered up as a sacrifice , or an offering for the sins of the whole world , then had he often suffered : but after christ had offered up one sacrifice for sins for ever , he sat down at the right-hand of god ; and by this one offering christ hath perfected forever them that are sanctified . so here you may see , it is one offering , and one sacrifice , once for all , not offering christ many times , nor often . and in hebrews , 12.12 , 14. the priests under the law , they offered offerings , but christ offered up himself , who had power to lay down his life , and take it again , so it was not priests that offered christ up ; for after christ had offered up one sacrifice and one offering for sins , by which offering and sacrifice he perfected forever them that are sanctified , and sat down at the right-hand of god , who ever lives to make intercession for his people . and christ saith , offerings and sacrifices thou wouldest not , but a body hast thou prepared me , to do thy will ; by the which will we are sanctified through the offering up of the body of jesus christ once for all , as before , and so he did not often offer up his body as a sacrifice for all , for then must he often have suffered , as before ; but now once ( mark once ) hath he appeared to put away sin by the sacrifice of himself , and not by offering or sacrificing of himself often ; for as it is said , christ having somewhat to offer , that is , he offered up himself , his body , once for all sins , and the daily sacrifice , and made an end of the daily sacrifices , as in dan. 9. wherein you may see he caused the daily sacrifices and oblations to cease , when he was cut off , not for himself , but for the people , who by one offering and sacrifice of himself , ended the daily offerings and sacrifices . and therefore all are to look unto him the one offering and sacrifice once for all . david saith , the sacrifices of god are a broken spirit , and a broken and contrite heart , and these are the sacrifices that god will not dispise , psal . 51 . 1● . and david said , let my prayer be set before thee as incense ( mark as incense ) and the lifting up of my hands as the evening sacrifice ( mark as the evening sacrifice ) now here you may see , david saw beyond the outward offerings and sacrifices , for he desires that his prayer might be as incense , and his lifting up hands as the evening sacrifice , psal . 141.2 . and solomon saith , that the sacrifice of the wicked is an abomination to the lord ; but the prayers of the vpright-hearted is his delight , prov. 15.8 . here you may see , you that are wicked , your prayers and sacrifices are not accepted , and to do justice and judgment is more acceptable to the lord then outward sacrifices , prov. 21.3 . so here you may see , it is not offering sacrifice only with a company of words , nor outward things , but a practizing judgment and justice . and christ saith to the outward jews , that were in their outward offerings and sacrifices , and their long prayers ; christ said unto them , i will have mercy and not sacrifice , and bid them go learn what that meaneth : for the lord said , i desired mercy , and not sacrifice , and the knowledg of god more then burnt offerings , mat. 9.13 . hos . 6.6 . so here you may see mercy and the knowledg of god is beyond outward offerings and sacrifices . for as the apostle saith , christ hath loved us , and hath given himself an offering and sacrifice for us to god , for a sweet smelling savour , ephe. 5.2 . so you may see christ hath given himself an offering and sacrifice for us to god , and the saints now do not offer up christ , who hath already offered up himself ( mark himself ) but they are to present their bodies a living sacrifice , holy acceptable to god , which is their reasonable service . this the apostle writ to the church of christ the romans , which same is the duty of all christians . and the apostle saith to the church of christ the hebrews , by him ( namely christ ) let us offer the sacrifice of praise to god continually , that is the fruit of our lips , giving thanks unto his name , and do good and communicate , for with such sacrifices god is well pleased : for even christ our passover is sacrificed for us , as in 1 cor. 5.7 . and peter , in his general epistle , told the church of christ , that they were built up a spiritual houshold , a holy royal priest-hood , to offer up spiritual sacrifices acceptable to god by jesus christ , ( mark by jesus christ to god. ) now all the true christians are a royal priest-hood , and a spiritual houshold , and with the spirit they are to offer up spiritual sacrifices ; these are they that are accepteble to god by jesus christ in the new testament and new covenant ; so the apostle did not say they should offer up jesus christ , but offered sacrifice to god by jesus christ ; for christ had offered up himself once for all . and you may see how the jewes , when they forsook the lord , they joyned themselves to baal peor , and did eat the sacrifice of the dead , which was forbidden of the lord , and provoked him to anger , that his plague broke out upon them , as in psal . 106.28 , 29. g. f. to the flock of christ every where to be read in their assemblies. fox, george, 1624-1691. 1681 approx. 6 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). a40297 wing f1955a estc r215514 99827368 99827368 31786 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a40297) transcribed from: (early english books online ; image set 31786) images scanned from microfilm: (early english books, 1641-1700 ; 1908:9) to the flock of christ every where to be read in their assemblies. fox, george, 1624-1691. 1 sheet ([1] p.) printed for benjamin clark in george-yard in lombard-street, bookseller, london : 1681. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng christianity -early works to 1800. 2007-12 tcp assigned for keying and markup 2008-01 spi global keyed and coded from proquest page images 2008-02 mona logarbo sampled and proofread 2008-02 mona logarbo text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion to the flock of christ , every where to be read in their assemblies . grace , mercy and peace be multiplied among you all from god the father , and the lord jesus christ who is the fountain of all : and god who hath called you by his grace , and gathered you to be a people by his power and spirit to his son christ jesus , your holy heavenly spiritual head , life , rock , and foundation . now that you may all walk in christ jesus and abide in him your vine , and in him you will all bring forth heavenly fruit , to the praise and glory of god. christ saies , in me ye have peace , in the world ye have trouble ; and therefore keep out of the spirit of the world ; let not the spirit of the world come into you ; for if ye do , ye go into trouble both inwardly and outwardly . but if ye keep in christ , who is not of the world , you keep in your heavenly peace and region : for he that hath the son of god , he hath life ; and therefore keep in the life in christ : and he that hath not the son of god , is in old adam in death without life . and without me ( saies christ ) ye can do nothing : without his grace , his light , his truth , his gospel , his power , his spirit , his faith , ye can do nothing : and if christ be not in you , you are reprobates : and if he be in you , and you in him , you are in your election , and in the seed , in which all nations are blest . and therefore my friends and brethren , both males and females , keep and walk in the seed in which all nations are blest , which bruises the head of the serpent , and destroys the devil and his works , which brought misery and the curse upon all nations . so that in this holy seed you all may be the children of the kingdom of god that stands in righteousness and power , and joy in the holy ghost ; i say , in the righteousness of christ before unrighteousness was ; and in the power of god , before the power of satan and dragon was ; and in the peace of god , that passes all the vnderstanding of the world , and was before the god of the world was ; and in the holy ghost , which was before the unclean ghost got into man and woman . and so that you may all come to walk in the new covenant of light which was before the prince of darkness was , and life , that is over death , and before death was . here in this you will know your heavenly region to walk in , which will keep you out of all the worlds unruly waies and actions , and ungracious words and languages , that all your words be season'd with the grace of god , that hath brought your salvation , that you may edifie the hearers , and your conversation may be in heaven . and keep in the cross of christ the power of god , that keeps you crucified to the world , that is , dead to the world ; and the world dead and crucified to you . for if you do not keep in this power of god , which was afore the world and its god was , to keep you crucified to the world , but let in the spirit of the world , you let in his god which will crucifie the good in you , and you come to crucifie to your selves the son of god afresh , and put him to open shame . therefore keep that killed and crucified with the power of god , the cross of christ , which did and would crucifie the just and then you keep alive in the power of god , and alive in christ jesus , and he is alive in you and you in him . and now , all friends and brethren , that your meekness , your temperance , and your gentleness and sobriety , and tenderness and moderation may appear to all men , that your light may so shine that they my see your good works , and glorifie your father which is in heaven . and ye being the salt of the earth , you will make all savoury : therefore take heed of losing your salt , lest you be trodden under the feet of men. and keep out of the restless , discontented , disquieted spirit of the world about the government : for you know it has been alwaies our way to seek the good of all , and to live peacably under the government , and to seek their eternal good peace and happiness in the lord christ jesus : and to lay our innocent sufferings before them who have suffered as lambs and sheep , and made no resistance ; but have prayed for them that persecuted us and despitefully used us ; and hated us , according to the command of christ . 9 month , 21 day , 1681 . g. fox . 1 epistle of peter , c. 2. for ye were as sheep gone astray , but are now returned unto the shephard and bishop of your souls . for even hitherto ye are called : because christ hath suffered for us , leaving us an example , that ye should follow his steps , who did no sin , neither was guile found in his mouth . who when he was reviled , reviled not again ; when he suffered , he threatned not , but committed himself to him that judgeth righteously . and he that will love life and see good daies , let him refrain his tongue from speaking evil , and his lips that he speak no guile . london , printed for benjamin clark in george-yard in lombard-street , bookseller , 1681. some sensible, weighty queries, concerning some things very sweet and necessary to be experienced in the truly-christian state whereunto is added a postscript, containing some queries on isa. 50. 10, 11. a scripture of deep counsel & concern to the darkned and distressed states, of some among those that fear & obey the lord. written by one, who hath been sorely darkned and distressed, for a long season, but at length mercifnlly [sic] enlightned & comforted by the hand which afflicted & distressed him, isaac penington. penington, isaac, 1616-1679. 1677 approx. 22 kb of xml-encoded text transcribed from 11 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-06 (eebo-tcp phase 1). a54064 wing p1203 estc r220472 99831872 99831872 36339 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a54064) transcribed from: (early english books online ; image set 36339) images scanned from microfilm: (early english books, 1641-1700 ; 2129:10) some sensible, weighty queries, concerning some things very sweet and necessary to be experienced in the truly-christian state whereunto is added a postscript, containing some queries on isa. 50. 10, 11. a scripture of deep counsel & concern to the darkned and distressed states, of some among those that fear & obey the lord. written by one, who hath been sorely darkned and distressed, for a long season, but at length mercifnlly [sic] enlightned & comforted by the hand which afflicted & distressed him, isaac penington. penington, isaac, 1616-1679. 19, [1] p. s.n.], [london : printed in the year, 1677. place of publication from wing. caption title on p. 5 reads: some sensible, vveighty queries, concerning some things very sweet, & necessary to be experienced in the truly christian-state. imperfect; final page of text in ms. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -o.t. -isaiah l, 10-11 -commentaries -early works to 1800. christianity -essence, genius, nature -early works to 1800. theology, doctrinal -early works to 1800. 2005-09 tcp assigned for keying and markup 2005-11 apex covantage keyed and coded from proquest page images 2006-01 john latta sampled and proofread 2006-01 john latta text and markup reviewed and edited 2006-04 pfs batch review (qc) and xml conversion some sensible , weighty queries , concerning some things very sweet and necessary to be experienced in the truly-christian state. whereunto is added a postscript , containing some queries on isa . 50. 10 , 11. a scripture of deep counsel & concern to the darkned and distressed states , of some among those that fear & obey the lord. written by one , who hath been sorely darkned and distressed , for a long season , but at length mercifully enlightned & comforted by the hand which afflicted & distressed him , isaac penington . come and let us return unto the lord ; for he hath come , and he will heal us : he hath smitten , and he will bind us up , hos . 6. 1. and in that day thou shalt say , o lord i will praise thee , though thou wast angry with me , thine anger is turned away and thou comfortedst me , isa . 12. 1. printed in the year , 1677. a brief preface . indeed , the lord hath reached unto me by his living power , and thereby hath begotten somewhat which he doth own , and which he hath taught to know and own him in his living appearances in my heart : and by its pure life and operations in me , i know it to be the pure power . and truly i would fain have this life and power more and more reach to , prevail and spread in my own heart , and in the hearts of other men . i am not for any noti●nal religion out of the power , in any way or form whatsoever ( no indeed , i am not so much as for the very true form of godliness out of the power ) but where there is any touch , any sense , any operation , any savour of the true life and power any where , my soul loveth and embraceth it blessing the lord for it . and o that this might be visited by the lord , wherever it is , and kept alive to the day of redemption , and led by the lord into the pure and living way , and holy , everlasting covenant of life , wherein he redeems , for which end these queries have broke forth from me ; and indeed , no less then a necessity ( or a necessitous fonci of love and life pursuing me ) hath constrained me to publish them , who with reverence of spirit commit them into the hand of the lord , who can open the hearts of whom he pleaseth , and give the living sense of what comes from him . i am satisfied that god's powerful work of redeeming will go on . o blessed be his name , who hath a mighty arm , and hath done mighty things with it , inwardly ●n mens hearts ; and we are in the true faith assured , that he will yet do more mighty thin●s , as he seeth good , to the gladding of the hearts of those whose hope is in him , and who have no help besides him . some sensible , vveighty queries , concerning some things very sweet , & necessary to be experienced in the truly christian-state . query 1. what is the water , wherewith the soul or inner-man is to be washed , that it may be cleansed from its inward filthiness , as outward things are by washing with outward vvater ? ezek. 36. 25. psal . 51. 2 , &c. q. 2. vvhat is the answer of a good conscience towards god , when the soul is inwardly baptized and made clean ? pet. 3. 21. q. 3. christ faith , blessed are the pure in heart ; do , or can any witness purity of heart before this washing ? q. 4. how may the heart be sprinkled from an evil conscience , and the body washed with pure water ; so that there may be a drawing near to god with a true heart , and in full assurance of faith , heb. 10. 22. psal . 26. 6. q. 5. how might the jews wash and make themselves clean , isa . 1. 16. could it be any otherwise done by them , then by taking heed to the vvord of the new covenant , nigh in the mouth and heart , to which moses had directed them , deut. 30. 14. psal . 119. 9. q 6. vvhat is the fire which takes hold of , and burns up the lusts and corruptions of the heart ? is it not the word of life within , which flames against evil , and hammers down evil ? doth not the holy one in the midst of the spiritual israel do this ? vvhen christ who knocks at the door of the heart , is let in , and his voice hearkned to , doth not he become a spirit of judgment , and burning , judging and burning up , what is evil there ? is it not blessed to know this spiritual appearance , and this work of christ in the heart , isa . 4. 4. & 10. 17. q 7. vvhat are the enemies of a man's house ? vvho must overcome them ? how may they be overcome ? is a man safe or delivered from them till they be overcome , mat. 15. 19. 2 cor : 10. 4 , 5. q. 8. vvhat is the house of the strong-man , where he dwells till he be dispossessed ? vvho can dispossess him ? how doth he dispossess him ? how doth he spoil his goods and then garnish the house a new ? o what a new creation and change within is witnessed , when this is done ? and who would not wait , and pray , and believe , and suffer the judgings and burnings of the spirit of judgment and burning , that this might be done throughly and effectually , luke 11. 21 , 23. isa . 26. 9. 2 cor. 5. 17. q. 9. vvhat is that coming to christ , which none can witness , but those that hear and learn of the father , and are taught by him ; in the drawings of the life and spirit of the new covenant , to come to the son , john 6. 44 , 45. q. 10. vvho can confess jesus to be the lord by the holy ghost ? can any but they that receive the help of his spirit ; and feel somewhat of his lordship and holy dominion in their hearts , isa . 26. 13. q. 11. vvhat is the precious faith , which is the gift of god , which none can obtain , but they that are born of god ? john 1. 12 ; 13. q. 12. can any rightly believe that jesus is the christ , runless they receive this faith , which god gives to his own children that are born of his spirit , 1 john 5. 1. q. 13. doth not this faith give victory over the world ? ( over the worldly nature and spirit within ; over the worldly nature and spirit without also ) can any other faith give victory ? 1 john 5. 4. q. 14. vvhat is the love of god's children ? vvhence doth it arise ? how come they to love ? is it not of an heavenly , spiritual nature ? doth it not arise from god's begetting them and circumcising their hearts , and teaching them in the spirit of the new covenant to love him , and one another , yea and enemies also , 1 john 4. 7. deut. 30. 6. 1 thes . 4. 9. q. 15. how come the children of god , who are begotten of him , to obey his commandments ? is it not from the constrainings of his love , which makes them natural and easie ( where this birth and nature is grown up ) and not grievous and burthensom , mat. 11. 33. 1 john 5. 3. q. 16. vvhat is the fear god puts into the hearts of the children of the new covenant ? is it a fear taught by the precepts of men , or a fear springing from the root of life within ? can any who receive this fear from god , and who are preserved in the sense of it ( and in the holy awe and reverence which it produceth ) depart from the holy , tender , living god and father ? jer. 32. 40. q. 17. vvhat is the law which god writes in the hearts of the children of the new coenant ? is it not the law of the spirit ●ife in christ jesus ? is it not the law which the isles wait for ? isa . 41. 5. and do the isles wait for it in vain ? o blessed be the lord , by the once distressed and miserable ones , in this age it hath not been waited for in vain . q 18. vvhat is the truth that makes free indeed , from the law of sin and death ? is it not the truth as it is in jesus ; the inward truth , which hath virtue and power in it , to work against and work out that which is contrary to truth , and so deliver and free the mind from it ? for the light , which is truth , can expel darkness ; the life which is truth , can overcome death ; yea , the truth which is living , holy and righteous , can overcome and subdue the unholy and unrighteous nature , and break down the strong holds , and bring every rebellious and captivating thought into captivity and subjection , john 8. 32. rom. 8. 2. ephes . 4. 20 , 21. 2 cor. 10. 4. 5. q 19. how doth god cause the children of the new covenant to walk in his statutes and keep his judgments and do them ? is it not by putting his spirit into them , and by the holy virtue , power and operation thereof in them ? doth not that make them a willing people in the day of his power ? and doth not that give them to do also , and strengthen them with might in the inner man ? so that not grieving that , or quenching that : that is as a flame of life in them , and fills their hearts with joy , and the joy of the lord is their strength ; and in this joy and strength they can rejoyce and work righteousness , and remember the lord in his wayes , isa . 64. 5. ezek 36. 27. q. 20. can any work righteousness , or do righteousness , but he that is truly righteous , inwardly righteous ; in whom the righteousness of god , the righteousness of christ is revealed from faith to faith ? must not the tree be good , before the fruit can be good ? must not the heart be changed , be made holy and righteous , before it can bring forth that which is holy and righteous ? can any but the plants of god , the plants of righteousness , bring forth the fruits of righteousness ? isa . 61. 3. & 1 john 3. 7. o that people , nations , tongues and languages , could understandingly , sensibly and experimentally as in god's sight , with the seal of his blessed spirit , answer every one of these things ! three queries more added . query 1. dost thou indeed know the new covenant ? hast thou inwardly felt the spiritual , powerful gathering , by the mighty arm and power of the lord , out of the sinful nature and state , into it ? dost thou abide with god therein ? and art thou daily taught and fed by him there ? these are very weighty things , can any man be safe or happy without experiencing them ? heb. 8. 8. &c. q 2. hast thou experienced the true hunger and thirst after the living waters ? hast thou been called and led to them ? hast thou eat and drunk the bread , wine and milk which those waters yield ? hast thou been abundantly satisfied with the fatness of god's house , and hath he given thee to drink of the river of his pleasure ? hath the lord opened an ear in thee to hear as the learned ? and hast thou inclined thy ear and come unto him who gives life , and received him who is life and gives life in that inward , spiritual , living appearance of his in the heart , wherein and whereby he gives life ? hast thou known his appearance inwardly , as of a living stone ? hast thou heard and learned o the father how to come to him , as to a living stone ? and hast thou been new-created and formed a living stone by him ? and art thou a living stone built upon him the living stone inwardly in spirit , daily living in him , any daily receiving spiritual life and virtue from him ? if it be thus with thee , then surely thou dost know and enjoy the everlasting covenant , even the sure mercies of david , isa . 55. 1 , 2 , 3 psal . 36. 8 , 9. 1 pet. 2 4 , 5. q. 3. dost thou sensibly and experimentally know , how the spirit of the father begets the child-like life , love and fear in the heart , and how the pure fear of the lord is the beginning of vvisdom , and the living child's treasure ? and dost thou know what the vvomb is , wherein the living child is formed ? vvhat the jerusalem above is , which is the mother of all that are truly living ? and how christ is formed in all that are begotten , and born of , and live in his spirit ? isa . 33. 6. gal. 4. 26. john 3. v. 6 , & 8. gal. 4. 19. the conclusion . o how miserable is he , who is deceived about these things ! o how happy is he , who hath received the true understanding from god , which cannot be deceived ; wherein he hath the evidence and demonstration of god's spirit concerning them , and knoweth the truth as it is in jesus ; as it is in his life , in his spirit , in his power , who ministers after the power of an endless life unto all his sheep , wo are returned to the shepherd and bishop of the soul , who hear his voice and follow him , wherever he goes or leads , who is an eternal shepherd and eternal door of life to his , and leads to precious pastures , and sweet still sreams of life , and is giving the sweet food , rest and pure pleasure of eternal life unto his abundantly , even as it is his will , that after their many sore trials , exercises and travels ( & faithfulness to him therein ) they should abundantly possess and enjoy it . glory to the lord for ever , whose kingdom is set up in the hearts of many , and who already reigns in the hearts of many , and will reign in the hearts of more . o that men might hear the sound of his everlasting gospel , and learn to fear him , and give glory to him , and know the hour of his judgment come in their own hearts ; that by his judgment against sin and unrighteousness in them , they might come to know and worship him , and then the worship of the dragon and beast would soon come to an end in their hearts ; and they would worship the begetter of holiness the begetter of life , the king of saints , who dwells and rules in those that are his own , as the devil the destroyer doth in those that are his . the lord god of everlasting power break down the kingdom of satan ( the kingdom of unrighteousness and darkness in mens hearts ) and exalt the kingdom and scepter of his own son instead thereof , amen . postscript , containing some queries on isa . 50. 10 , 11. verse 10. who is among you that feareth the lord , that obeyeth the voice of his servant , that walketh in darkness and hath no light ? it is rendered in another translation . and no light shineth upon him , ( which was job's case in his great affliction , as is signified by him , chap. 29. 2. 3. ) let him trust in the name of the lord , and stay upon his god. verse 11. behold all ye that kindle a fire , that composs about with sparks , walk in the light of your own fire , and in the sparks ye have kindled , this shall ye have of mine hand , ye shall lie down in sorrow . query 1 doth not the tender and merciful god , many times in the bowels of his love and mercy , bring darksness and great distress upon mens spirits , that they might wait for his healing and redemption ? yea , doth not this befal some who fear the lord , and are found in the holy reverence and obedience to him ? and is it not good that it should befal them ? q. 2. should not men in such a condition of darkness and distress , trust in the name of the lord , and stay upon him , till he cause light to arise out of obscurity , and comfort them that mourn in zion ; giving them beauty for ashes , the oyl of joy for mourning , and the garment of praise for the spirit of heaviness ? q. 3. are not persons very proue and liable in time of darkness and distress , instead of waiting upon god for his help and salvation , to be kindling a fire and compassing themselves about with sparks ? q. 4. are there not some who cannot be content without heat and warmth in their religion and performances ; and yet instead of waiting for god's kindling the fire , and his causing the sparks of life to arise , kindle a fire of themselves ; and compass themselves about with sparks of their own kindling q. 5. may not men after they have kindled a fire and sparks ; walk in the light thereof ? and may not god in his just judgment and sore displeasure against them , leave them to themselves , and give them up so to do ? q. 6. what will god do in the end , or what in the end shall befall them from god , who kindle a fire and sparks ; and have continued walking in the light thereof , and have been heated and warmed thereby ? will not god cause them at length to lie down in sorrow ? o that persons that are serious in religion , might not thus err , and so provoke god to give them up , to walk in the light of the fire and sparks of their own kindling . q. 7. when do men kindle a fire and sparks of their own ? do they not first forget the god of their salvation , and become unmindful of the rock of their strength ? and do they not then , plant pleasant plants , and set strange slips ? ( and where do they plant and set them ? ) but what will the harvest be in the day of inheritance , when they come to reap and inherit what they have planted and sown ? ( for what a man so weth , that must he also reap . ) will it not be a heap for the fire of god's jealousie to take hold of , in the day of their tribulation , anguish and desperate sorrow of heart , isa . 17. 10 , 11. q. 8. in what light do men build up a wall inwardly , and daub it with untempered morter , to secure themselves from the wrath to come ? is it not in the light of the fire and sparks of their own kindling ? will any wall or defence built up in the light of this fire or sparks secure men , will not the wrath of god in the day thereof , break forth upon all the workers of iniquity , whatever their faith or hope be to the contrary ? will any wall defend the soul from the over flowing storm of wrath , but the wall of god's salvation ? & can any enter within that wall but the righteous nation which keepeth the truth , isa . 26. 1 , 2. the name of the lord indeed is a strong tower , but can any run into it , and get shelter in it , but the righteous , prov. 18. 10. q. 9. vvho is he , who when he falleth , shall arise again ? and after he hath sate in darkness , the lord shall be a light unto him ? is it not he that feareth the lord , that obeyeth the voice of his servant , that in the time of his darkness and distress trusteth in the name of the lord , and stayes upon his god ? yea is it not such an one , as is willing to bear the indignation of the lord , because he hath sinned against him , until he plead his cause , and execute judgment for him ? vvill not the lord bring forth such an one to the light , and shall not such an one behold his ●ighteousness ? mic. 7. 8 , 9. q. 10. vvhen shall persons light rise in obseurity , & their darkness be as the noon-day ? vvhen shall their light break forth as the morning , and , their hea●h spring forth speedily ; and their righteousness . go before them , and the glory the lord gather them up . and when shall the lord be their continual guide and satisfie their soul in droughts , and make fat their bones , and make them like a watered garden and like a spring of water , whose waters fail not . are not these promises belonging to the gospel-state ; and are they not fulfilled in the gospel-state , as people come to know of keep the gospel-fast , and the gospel sabbath . read 〈◊〉 55. 6 to the end and wait on the lord to receive understanding from him that in reading thou mayst understand . o that men knew the gospel-fast and the gospel sabbath with the leasts of unleavened bread tabernacles , trumpets , &c : a little of the knowledge of mystery of the hidden life and power , is of more value , and would do their souls more than heaps of litteral knowledge , wherewith the world is so filled . the knowledge of god and christ in the mystery , is no less than life eternal in them and to them , who are taught in the new covenant or ministration of the lower of the endless life , so to know them . the end . a message to all kings and rulers in christendom burrough, edward, 1634-1662. this text is an enriched version of the tcp digital transcription a30535 of text r24243 in the english short title catalog (wing b6014). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 16 kb of xml-encoded text transcribed from 5 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a30535 wing b6014 estc r24243 08092636 ocm 08092636 40828 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a30535) transcribed from: (early english books online ; image set 40828) images scanned from microfilm: (early english books, 1641-1700 ; 1224:11) a message to all kings and rulers in christendom burrough, edward, 1634-1662. 8 p. s.n., [london? : 1659?] caption title. signed: edward burrough. reproduction of original in the cambridge university library. eng christianity and politics. europe -politics and government -17th century. a30535 r24243 (wing b6014). civilwar no a message to all kings and rulers in christendom. burrough, edward 1659 3137 1 0 0 0 0 0 3 b the rate of 3 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2004-01 tcp assigned for keying and markup 2004-01 apex covantage keyed and coded from proquest page images 2004-02 john latta sampled and proofread 2004-02 john latta text and markup reviewed and edited 2004-04 pfs batch review (qc) and xml conversion a message to all kings and rulers in christendom . to all ( called ) christian kings and princes , and to all the parliaments and rulers and governours of every degree , throughout the whole christian world . a call unto you all by a servant of the lord , in the name of the lord god , dreadful and mighty , and the highest power over all the world , that ye take off oppression , and relieve the oppressed , and cease to grinde the face of the poor , and from drinking the whores cup , and from carrying of her , and from all oppressions whatsoever , least the lord god almighty execute his fierce indignation upon you , if yee will not turn at his reproof , and hearken to his voyce when he calleth unto you . forasmuch as it hath come to passe in the world for many ages since the last glorious appearance of christ jesus , and the light of his glorious gospel , through his servants the holy apostles , that antichrist , that man of sin , the enemy of christ and his kingdom , hath ruled in the hearts of people , and throughout & over the christian world , and he hath been exalted within and without , ever since the falling away from the true faith , which once was delivered to the apostles and true churches , and he hath shewed himselfe to be god , and hath sitten in the seat of god , and hath exercised lordship over the persons and consciences of men , throughout generations , ever since the falling away from the faith ; for the true church , the elected spouse , the lambs wife , which once brought forth him that was to rule the nations , and was clothed with the sun , and had once great beauty and excellency , hath been fled into the wildernesse , and hath been desolate as without husband and issue ; but hath remained in her place , prepared her of god , where she hath dwelt in mourning , and been fed with the bread of sorrow , being pursued thither by the dragon and his floods of cruelty , who also waited to devour the man childe when he was born , and the martyrs blood hath been shed , and the holy prophets , and apostles and saints , have been made war against , and killed & persecuted for righteousnesse sake , and the two witnesses have long laid slain and rejoyced over in the streets of the great city , and the blood of the innocent hath been drunk , and the lamb and his followers hath been made war against , and the dragon , the devil and satan hath deceived the world , into the name of christians , without true christian life , and righteousnesse and truth hath stood afar off , and justice and mercy hath been wanting , and the fear of the lord and true obedience to him hath been in a great measure expelled out of nations , and even all that would not worship the beast and his images , and receive his mark , the beast hath had power to kill them , and he hath had power to execute his wrath against them that have followed the lamb , even all this time of darknesse and apostacy which hath over-shadowed the christian world , since the apostles dayes until this time ; and all this hath been since the falling away from the life and righteousnesse and spirit of jesus , as i have said , and the beast hath been great that arose out of the sea , and out of the earth , ( when the true faith was lost ) and his power mighty amongst men , for he received power from the dragon , that made war against the true church , and sought to devour the man childe , and power hath been given him over kindreds tongues and nations , and all the world hath wondered and followed after the beast , and have been admiring his power and his great authority , and saying , who is able to make war with him , for hee hath had a mouth given that hath spoken great things , and it hath been given him to war with the saints , and to overcome them by his unrighteous laws and decrees , and all that dwelt upon the earth hath worshipped him , whose names are not written in the book of life , and he hath had many heads , ( even divers sorts and changes of government ) and many horns , with which he hath pushed the innocent , and ruled over the earth , and kept all under his power , and he hath set up images to worship and likenesses without life , and he hath caused both small and great , rich and poor , free and bond , to receive his mark , and he hath carried the whore , and she hath journeyed upon him from nation to nation through the earth , in the sheeps clothing , and made all nations drink her cup of fornications , and the whore , that false church , she hath sate as a queen , in great state and authority upon nations , tongues , multitudes and peoples , and through the beasts authority , which hath carried her , she hath ruled in great authority over the consciences , persons and estates of people , and she hath drunk the saints blood , and the martyrs blood , and in her is found even until this day the blood of the martyrs and the prophets , and of just men , and of all that hath been slain upon the earth , and she hath exercised cruelty and tyranny over the heritage of god , and she hath had the sheeps clothing upon her , even part of the garment of the lambs wife , and she hath appeared in much beauty with a golden cup in her hand , in which the wine of her fornications , and the filthinesse thereof hath appeared , and which she hath caused the nations to drink , and by her sorceries and witchcrafts she hath deceived the world , and with her false miracles , and shews and images and false ministers which she hath set up , she hath corrupted the earth , and all this she hath done by the beasts power , that hath carried her , who received his authority from the dragon , and from the devil ; and thus antichrist , the beast and the whore have ruled in the world in great authority for many generations , and the world hath been as a wildernesse by them , and waste , and barren of all good fruit , truth and faith hath been departed from amongst men , and love and peace hath been far away , and murders , thefts , wars , strifes and all injustice and wickednesse hath abounded in nations , and thus the whole earth hath been corrupted through the whore and false church , who hath deceived kings and rulers and peoples by her inchantments and sorceries , which she hath caused them to receive at her hand , and out of her golden cup of abominations , out of which they have drunk false doctrines and practises to the deceiving of their soules and bodies ; but now the day of the lord is come and coming , and the lambs kingdom is to be set up , and the kingdoms of this world must be changed and recovered again , and will become the kingdoms of the lord , and of his christ , and the marriage of the lamb is come again , and the day of glad tydings unto the poor and to the distressed , and the lambs wife , shal be adorned for her husband , she shall be cloathed with the sun , and shall be covered with her former beauty , and shall be led out of the wilderness , and the earth shall be refreshed and delivered from the oppressions and tyrannies of antichrist and the whore , for the hour of her judgements are come , and the darknesse of the night of woful apostacy which hath clouded the world is passing over , and the light of the lamb is risen , and the day-star hath appeared in the hearts of people , and the man of sin which hath sate in the temple , and shewed himself to be god , and falsly exercised the bodies and consciences of deceived people in false wayes and worships , is discovering and destroying by the spirit of his mouth , and by the brightnesse of the coming of jesus , and the beast and the false prophet shall be taken alive and cast into the lake of fire , and the beast and false prophet shall be tormented day and night for ever , for the breath of life from god is entered into the two witnesses , and they shall again prophesie , and the light of the glorious gospel that hath long been hid , must again be preached to kindreds tongues and nations , and the kingdom of christ jesus must be set up , and these things is the lord god almighty bringing to passe , and he will confound and destroy antichrist and all that have worshiped him , and they that have worshiped the beast , and drunken the cup of fornication , and committed idolatry with the great whore , they shall be taken and cast into the bed of torment , and shall weep and howl , because of the great destruction of babylon that great city who hath been the glory of kingdoms , and made rich her merchants ( the false ministers ) with deceivablenes , whom god will overthrow ; that great fenced city of confusion ( the false church ) that great whore , the mother of all abominations , the lord god is risen against her , to enquire for the blood of martyres , and prophets , and righteous men , that is found in her , and she shall be rewarded according to her wayes , and as she hath given others to drink the cup of fornication , so in like manner shal she drink the cup of fierceindignation of the lords wrath from his saints , and she shall no more deceive the nations by her sorceries , but the earth shall be delivered from her , and the kingdom of the son of god shall be exalted over all , and the light of the lamb shall be the light of all nations , and all that are saved shall walk in the light of it , and truth shall reign , and the fruit of righteousnesse shall abound , and all people shall glorifie god their maker , and the whole earth shall be refreshed with the mercy of him that made her . wherefore all ye kings , princes , parliaments , rulers through whole christendom , this is a request unto you all of a lover of immortal soules , that you will cease to commit fornication with the great whore , & that you wil not any longer drink her cup of idolatries , neither that you wil causenations to drink it , neither that you will carry the great whore any more , nor receive her sorceries and inchantments to deceive your soules and bodies , and this the lord god almighty ( who ought to be the fear & dread of all nations ) requireth of you , and it is a charge to you in the presence of the lord god , that ye do not any longer defend the great city babylon , and the false church with your weapons of cruelty and oppression , neither that you will ever any more oppresse the persons and consciences of people on her part and on her defence , but that you will wholly cast off the whore , and not suffer her to sit upon you , and that you will not be servants to her , to execute her cruelties upon the bodies and consciences of people ; for these things have you done , and therefore is the lord displeased with you , and therefore deliver your selves from the abominations of the folse church , and receive not her delusions , neither impose them upon the peoples under you , for now the judgements of the great whore is come , and the time that the lord will reward her according to her wayes , and she shall have of the fruit of her doings , and if you will yet uphold her , and commit fornication with her , and compel the nations to drink of her cup , and cause all people to worship the beast , and to receive his mark as it hath been , then the lord shall execute his vengeance upon you , and you shall in no wise be deiivered ; wherefore i say again unto you , arise out of darknesse , and come to the brightnesse of the light of the morning , even to the sons appearance , and receive his kingdom , and lay down your crowns at his feet , for the lamb is risen whose crown is immortal , and ye and all your glory , and greatness , and honor , and power is but as dust & ashes before him , and he can break you down & never build you up again ; and come out of great babylon , and forsake your city , for the day of the lord will sudenly come upon you , for great babylon is come into remembrance before the lord to reward her with great indignation ; wherefore this is a call unto you , lay aside your inquisitions , your goales and houses of correction , and prisons , and all your torturing , and persecuting of the persons and consciences of people about worship , church and ministry , for in these things and by these weapons you have defended the whore , and through the force of your violent laws , and cruel impositions unjustly laid upon people , have the whore ( the false church ) been carried by you , and defended by you ; but lay aside all your cruel weapons , and not persecute nor kill , nor shed the blood of the servants of the lord , by unjust laws , nor limit not the spirit of god from crying against babylon , and reproving her iniquities , for these things have you done in defence of the whore , for you have been the carriers of her , the defenders and preserves of her by your unrighteous laws , and through you hath she sat as a queen , thinking she should nere see sorrow , because ye have defended her , and taken part with her , and caused nations to drink her cup , for you have been the exec●t●rs of her pleasure , to compel the nations to commit idolatry , and to partake of her fornications , and you give her authority to drink the blood of all that would not drink her cup , and it is now time to forsake these your wayes , and to learn wisdom from the lord , that you may rule in righteousnesse amongst men , as men , but not to be rulers in christs throne , nor his kingdom , by imposing such a worship , and such a religion upon peoples consciences , and to destroy and kill all that will not thus worship to your image , and bow according to your prescription , this ye ought not to do , nor the lord never intrusted you with this power , nor made you rulers in his kingdom , nor to sit in his throne of conscience , for while you have done this , your authority hath been from the dragon , and not from the lamb ; and now this the lord requireth of you , let conscience go free , and rule not over the inward man , for while you do take that upon you , to force such a worship and such a religion upon people , contrary to the spirit of god , you are but servants to the great whore . wherefore be warned , for this is an invitation of love , righteousnesse , truth and just judgement , mercy and peace unto you , that you may know what the mind of the lord is unto you , and may do it , and rule for god and not for man , upon which dependeth the happinesse and welbeing of a nation and nations , and their rulers , and on the contrary dependeth their overthrow and destruction , and this will speedily be brought to passe ; wherefore come out of babylon , and deliver your selves from that bondage wherewith the false church hath bound you , she hath caused you to drink her cup , and you have been made drunk with her false faith , and doctrines and practises ; and ye have compelled nations to drink the same cup of abominations , and ye have executed cruelty and injustice upon all that would not , and ye have been servants to the great whore , and being in bondage your selves , you have brought all in bondage under you ; but now the lord is changing times , and things , and powers , and happy are you if ye deliver your selves , and let the oppressed go free , in so doing , if ye fulfil this my request , and do the will of the lord herein , then blessings and peace eternal ; but if ye be disobedient , and take part continually with the whore , ye shall partake of her judgements ; and this hath the lord spoken to you , and in the day of vengeance ye shall confesse that you are warned , by a friend to the whole creation , that waits for the redemption thereof , edward burrough . the end . the heads and substance of a discourse; first private, and afterwards publike; held in axbridge, in the county of somerset, about the 6th of march, 1650. between iohn smith of badgworth, and charls carlile of bitsham, &c. on the one part; and thomas collier of westbury on the other. things they are of weight and highest concernment. / published by the said tho. collier of westbury. collier, thomas, fl. 1691. this text is an enriched version of the tcp digital transcription a93367 of text r209287 in the english short title catalog (thomason e1368_2). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 35 kb of xml-encoded text transcribed from 15 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a93367 wing s4091 thomason e1368_2 estc r209287 99868171 99868171 169856 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a93367) transcribed from: (early english books online ; image set 169856) images scanned from microfilm: (thomason tracts ; 179:e1368[2], 255:e1368[2]) the heads and substance of a discourse; first private, and afterwards publike; held in axbridge, in the county of somerset, about the 6th of march, 1650. between iohn smith of badgworth, and charls carlile of bitsham, &c. on the one part; and thomas collier of westbury on the other. things they are of weight and highest concernment. / published by the said tho. collier of westbury. collier, thomas, fl. 1691. smith, john, of badgworth. carlile, charles. [4], 24 p. printed for giles calvert, at the black spred-eagle at the west end of pauls, london : 1651. annotation on thomason copy: "aprill. 28.". reproductions of the original in the british library. appears at thomason tracts reels 179 and 255. eng christianity -essence, genius, nature -early works to 1800. christianity -creeds -early works to 1800. a93367 r209287 (thomason e1368_2). civilwar no the heads and substance of a discourse;: first private, and afterwards publike; held in axbridge, in the county of somerset, about the 6th collier, thomas 1651 6767 4 10 0 0 0 0 21 c the rate of 21 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2007-05 tcp assigned for keying and markup 2007-05 aptara keyed and coded from proquest page images 2007-06 robyn anspach sampled and proofread 2007-06 robyn anspach text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the heads and substance of a discovrse ; first private , and afterwards publike ; held in axbridge , in the county of somerset , about the 6th of march , 1650. between iohn smith of badgworth , and charls carlile of bitsham , &c. on the one part ; and thomas collier of westbury on the other . things they are of weight and highest concernment . published by the said tho. collier of westbury . john 17. 3. and this is life eternal , that they know thee the only true god , and jesus christ whom thou hast sent . 1 cor. 2. 8. and this is that wisdom , and that knowledge , which none of the princes of the world knew : for had they known it , they would not have crucified the lord of glory . london , printed for giles calvert , at the black spred-eagle at the west end of pauls . 1651. to the right honourable the supreme authority of this nation , the high court of parliament . and to the right honourable the council of state . right honourable , it possibly may by some be accounted too much boldness for me , who am indeed the least of all saints , to present this ensuing discourse unto your honours it s not the apprehension that i have of any worth that is in my self ; let me be abased , so truth be exalted ; but the reasons drawing me unto it , are , first those unchristian like , and indeed inhumane like reproaches and falshoods i received from them , both before , at , and since the discourse . secondly , that ability which god hath given ( i trust i may say without flattery or folly to many of your honours ) to judge of things that differ . 3. that power likewise which resides in you of restraining and punishing those who are declared enemies to the lord jesus , the peace of his people , and the nation . well ; if you thus be a sanctuary to the saints , and maintainers of the interest of the son of righteousness , in the world , which is righteousness and holiness ; the takers off of yokes and burdens from the people , that so they may , as the lord speaks of his people in another case , fear you for your goodness in the latter and , then shall thy light break forth as the morning , and thine health shall spring forth speedily , and thy righteousness shall go before thee , and the glory of the lord shall gather thee up , esay 58. 8. so prayes he , who is your honours to serve in the lord jesus , tho. collier . the heads and substance of the discourse , are as followeth . the particulars they swore to , are these following . 1. he denied jesus christ to be the eternal son of god . 2. he denyed a local heaven . 3. he denyed the equality of the son with the father . 4. he denyed that jesus christ by his death upon the cross did satisfie divine justice . 5. he denyed the trinity . 6. he affirmed that the saints are the sons of god in the same manner as christ himself . 7. he affirmed that the divine essence was communicated to the saints . 8. he affirmed that the bodies of the saints should be turned into spirits . 9. he affirmed that the moral law was abrogated . to four of these particulars they swore false , and after acknowledged it ; taking up the argument as it was at first truly stated , thus , 1. he denyed jesus christ to be the son of god by an eternal generation . 2. he denyed the equality of the son with the father as they hold it forth . 3. he denyed a trinity of persons in the godhead . 4. he affirmed that the moral law , as a ministration in the hands of moses , was abrogated and done away to believers . but to the first in order . 1. he denyed jesus christ to be the son of god by an eternal generation . that which they undertook to maintain in this particular was , the eternal generation of the son by the father in the godhead , which was and is by me denyed ; the scripture they had at first to prove it , was that in the common-prayer book , in athanasius creed : that he was very god of very god , begotten before all worlds ; i denyed that to be scripture ; they affirmed it to be in the scripture ; i told them i knew no such scripture , and desired them to look it ; they searched the scripture , turned their concordance , but could not find it ; i then told them where they might find it ; but in the second meeting they produced these scriptures , john 3. 16. god so loved the world , that he gave his only begotten son ; and john 1. 14. 1 john 4. 9. he sent his only begotten , that we might live , &c. and hence endeavoured to maintain this argument , that if christ was the only begotten , then he was eternally begotten , &c. that i denyed ; for he is not said to be begotten ▪ but as in the womb of the virgin , by the power of the most high . luke 1. and upon this accouut he is said to be the only begotten son of the father , because there was never any son so begotten ; they still pressed this argument ▪ that this begetting must of necessity be a begetting before all time : i answered them out of psal 2. 7. thou art my son , this day have i begotten thee , which is a begetting in time : they then fell to that in prov. 8. 25. before the mountains were setled , before the hils was i brought forth ; hence endeavouring to maintain an eternal begetting , which was denyed : bringing forth and begetting being not the same ; although after the flesh begetting precedes bringing forth ; yet in the divine mystery there is a bringing forth without begetting ; in conclusion i charged person smith with blasphemy and nonsence ; blasphemy in holding forth a generation in the godhead , which is proper only to the creature ; and nonsence in holding forth a generation in the godhead , the father begetting the son , and yet the son to be coeternal , and that it was him that indeed denyed the eternity of the son . i shall further declare my understanding in this mystery . christ as the son relating to the divine being , was and is that wisdom which was before the mountains and hils , viz. that wisdom , power , light , love , &c. which lay hid in silence in the father , and was the father before the creation , yet lay hid , viz. not made manifest to any creature ; but in the creation put forth and made manifest , as likewise in the preservation , but especially in the restauration and drawing up of souls into spiritual union & fellowship so manifest in the man christ jesus , john 1. 1 , 2 , 3. with verse 14. here is a bringing forth of that excellency which was in the father from eternity , into visible manifestation to the creation ; but last and specially to those made partakers of that birth from above , john 3. 3. so that that wisdom brought forth is not something begotten by the father , but the bringing forth of that word of wisdom and power which was before all beginning with god , in god , and is god : so that to conclude this particular , i neither did nor do deny the eternity of the son , but the generation as relating to the divine being . to the second . 2. he denyed a local heaven . in this i denyed heaven to be a particular limited place , i acknowledged that heaven must have some place ; for that which hath no place , hath no being ; but that as far as i know it s not a limited place ; that is , some place of glory above the firmament , as is imagined ; but that heaven relates rather to a condition of glory , then a place of glory ; and it s not the place but the condition which makes either heaven or hell . he viz. parson smith , proceeds to proof ; produces that of paul being in the third heaven , 2 cor. 12. i asked him if he thought that paul was taken up above the starry firmament ; he answered yea , for he knew no other heaven : i answered , i knew another heaven , which christ speaks of , which is within , and doubtless this is the heaven the apostle was in : the highest manifestations and injoyment of the lord , so high , that he knew not himself , whether in the body , or out of the body ; that this is the truth , appears in that he is not speaking of being transported personally into such a high place as is imagined , for he is speaking of visions and revelations so high , heavenly and excellent , that he knew not whether he were in or out of the body . he produced steven , acts 7. 55 , 56. who said , behold i see the heavens open , and the son of man standing at the right hand of god : i asked if he thought steven was so quick sighted as to see so many hundred thousand miles as they say it is : ( and it s very probable steven was in a house too ) and that i understood it to be the invisible glory of father and son manifest unto steven ; he answered , that it is said , he saw christ at the right hand of the father : i answered , its true ; but what understand you by right hand ? that is an expression rather to declare the glory of christ , then the place ; and that which i understood by right hand , was and is the enojoyment of the fathers love , of the fathers glory ; at his right hand are pleasures for evermore ; the apprehensions of wrath and anger is the left hand , &c. so that heaven which steven saw open , was the glorious opening and unfoldings of the father and son , whom to behold in love is life ; and then was a time for steven to see the heavenly glory of the father and son in a speciall manner when under such a trial for the profession of them . one parson fearn stands up , and prest parson smith to say something in confirmation of the point in hand for the satisfaction of the people , which put him the more to a stand ; then the said parson fearn produced that scripture , col. 3. 1. if ye be risen with christ , seek those things which are above , where christ sitteth at the right hand of god . i answered , that this scripture held forth no local , but a spiritual heaven ; for the heaven here is that into which saints are already risen into ; if risen with him , then above with him , beholding the glory of the son with the father , seeking things which are sutable to such a condition , until the son shall appear in his brightness ; then shall they appear with him in glory , verse 4. for they shall see him as he is , 1 john 3. 3. they ask where heaven is , if not a particular place ? i answer , as in relation to god its every where , he being in all places , yet never out of the perfection of glory , therefore never out of heaven ; as in relation to the creature , it s every where , where the heavenly light and love is manifest , and the soul taken into union with it : he asked if i would bring heaven and hell together ? whether heaven was in hell ? i answered , yea , it is in hell ; you grant that god is in hell , then certainly heaven is there ; for god is never out of the heavenly glory ; farther , two persons may be in one place , the one in heaven the other in hell ; the one in the injoyment of love and grace , the other in the apprehension of wrath and anger ; experience declares the truth of this ; and thus may it be in another world to eternity , seeing its not the place , but the condition which makes the difference : again , heaven and hell , light and darkness , joy and sorrow , may be in one heart , yet the light still distinguished from the darkness , hell and heaven distinguished , and at a distance each from other . vnto the third . 3. he denyed the equality of the son with the father ; this was abused in the terms , and after consented unto , that he denyed the equality of the son in the way they hold it forth ; which is as the second person in the divine being : there i denyed any equality ; for there is no quality in god ; quality and equality is only proper to the creature , not the creator : therefore if we consider christ as god , so he is the father ; at this he cried out blasphemy , making wonders , till i produced the scripture , esay 9. 6. where he is said to be the mighty god , the everlasting father , the prince of peace . the scripture produced to prove an equality , was phil. 2. 6. who being in the form of god , thought it no robbery to be equal with god ; to which i answered , that the equality there intended , was not an equality in the divine being ; but the excellent quality of the humane nature by virtue of its union with the divine : and so he thought it no robbery to be equal , because god had made him so , for its evident in the scripture that its the same he that was in the form of god and equal with him which died upon the cross ; and i suppose none dare affirm that it was the godhead which dyed upon the cross ; therefore i say he was made equall ; at which they wondred again : i proved it thus , act. 2. 36. god hath made that same jesus whom ye crucified , both lord and christ : and all power is given to the son ; and god hath given him a name above every name , &c. the fourth particular . 4. he denyed that jesus christ by his death upon the cross did satisfie divine justice . in this they likewise abused me ; for that which i asserted was , that christ by his death upon the cross did not satisfie divine justice in the way they hold it forth : viz. that god was offended , and christ the second person steps in , and undertakes to make satisfaction to divine justice ; this was that which i denyed , affirming that the redemption and salvation of man flows singly and purely from the fathers love , and that christ came forth from the father , did the work of the father , was upheld and carryed through by the father ; for saith christ , john 5. 19. the son of himself can do nothing ; and god so loved the world that he gave his son , joh. 3. 16. so that christ is the manifestation of the fathers love ; to clear this truth unto them , i gave them this comparison , suppose one of you lend a man 100. li. & vow satisfaction again ; afterwards this man turns bankrupt , and so utterly disables himself for payment of the money . you to make good your word , and free your debtor , enable your son , give him the money , that so he might pay it you again satisfie your word , and free the debtor ; then you send a messenger to inform him that the debt is paid , and his peace is made : so god having said , in the day thou eatest thereof thou shalt die ; man eateth and dyeth , god , to satisfie the word of his truth , and to restore fallen man , gives forth his son , that so the son might give himself a ransom for the world , and so the father in the son satisfieth his word , which is his divine justice , and maketh peace with the world , and by the spirit of his son sheds abroad his love and peace in the hearts of his secret hidden ones , that so they might come to be possessed with , and to live in the enjoyment of that redemption , that peace and love which was purposed by the father , and made manifest in the son for them . this truth being rightly understood , is that which keeps the fountain of grace clearly open , that fountain opened for sin and uncleanness , zac. 13. and this mysterie of mercy being rightly received , draws up souls to the father in the son , and makes not the son the object of faith without the father , nor the father without the son , but the father in the son ; he that believeth on me , believeth not only on me , but on him that sent me , joh. 12. 44. the fifth particular . 5. he denyed the trinity . here likewise they abused me ; for that which i denyed , was , a trinity of persons in the godhead , which they affirm . that which i laid down was this , that i denyed not the trinity , that is , father , son and spirit , as the scriptures hold it forth , but a trinity of persons i deny ; for i deny any person to be in the godhead ; for god is a spirit , joh. 4. 24. not a person : they then proceeded to prove the person of the father first , heb. 1. 3. where christ is said to be the express image of his fathers person , i denyed that there was any such word ; they prest earnest to the scripture . i desired them to look in their original , to see what it was there ; they said it was person there . i told them it was not , but it was substance ; they asked me what the greek word was . i answered {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which signifieth substance ; they affirmed that it was person , not substance : i asked them all , being six of them , whether it was person ? they all affirmed that it was : so i answered that it was a shame for them thus to speak untruth , and to delude the people ; i told them {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is person ; they fell out into reproachfull terms , denying it all of them except one , who confest it was person ; thus being gravelled in the first , they proceeded no farther . it s true , the scripture speaks of father , word and spirit ; this i own ; father , as the fountain ; word , as streams of wisdom , power , and love coming forth to the sons of men , taking flesh into union ; so the son , operating and working the good pleasure of his will ; so the spirit : god was in christ reconciling the world to himself , and god was manifest in flesh , but god was not flesh , and there is no person in the godhead , that being a word proper to man only ; and that word is never in all the scripture , that i know , attributed to god , but they are principles and terms received by tradition from rome , and thither let them return again . the sixth particular . 6. he affirmed that the saints are the sons of god in the same manner as christ himself . this i owned and affirmed , that christ was a son by vertue of union ; so were the saints ; for which cause he is not ashamed to call them brethren ; because he who sanctifieth , and they who are sanctified are all of one , heb. 2. they affirmed that the union of christ with god was hypostaticall , and the union of saints was mysticall ; i asked the people if they understood hypostatical union ; he said it was personall ( though not truth , but substantiall ) i asked him what he meant by mysticall union ; he could not answer it , but desired me to answer it : i told him nay , i should not explain his terms ; so he left it : mysticall signifies a mysterie ; great is the mysterie of godliness ; so that parson smith makes the union , and so the sonship of saints a greater mysterie then that of christ : for christs union he could explain , but the saints was a mysterie , and so left : but it s indeed both a mysterie , a spirituall union , and a spirituall relation . it was objected by one , that it pleased the father that in him should all fulness dwell , and from his fulness we receive . i answered , true , it is so , and i shall need no other scripture to answer you , then that you have produced ; for i am not maintaining the fulness , but the manner ; its true , christ is annointed with the oyl of gladness above his fellows ; but they are anoynted with the same oyl ; christ hath the fulness of the godhead in him ; but the saints receive of the same fulness , the same for nature and manner , though not for measure , yet are sons in the same manner as christ . it may be objected , that christ was the naturall son , saints are sons by adoption and grace . answ. true ; yet they are sons by nature too , made partakers of the divine nature , and shall in conclusion be made compleat in the same perfection with christ ; they are heirs , coheirs , joynt-heirs with christ ; if they suffer with him , they shall raign with him , rom. 8. they are made partakers of the same relation , the same spirit , the same love , heirs to the same kingdom ; and when christ who is our life shall appear , then shall we likewise appear with him in glory : we shall be as he is , because we shall see him as he is , and shall see our selves with him ; this is the mark we are running to , and the prize we are running for , if we so run as to obtain . the seventh particular . 7. he affirmed that the divine essence was communicated to the saints . this i likewise owned ; which they denyed ; proved 2 pet. 1. 4. whereby he hath given us exceeding great and precious promises , that by these you might be partakers of the divine nature : the divine nature is the divine essence ; they are made partakers of it by great and precious promises , promised and performed , whereever the lord communicates his spirit , which is of himself , and is himself , rom. 8 9. if any man have not the spirit of christ ▪ he is none of his : and if so be the spirit of christ dwell in you , &c. they still opposed , that the divine essence was not communicated to the saints : i desired them to declare to the people what the spirit of christ here mentioned is , whether it be god or not ? they answered , it is god , yet not communicated to the saints . i answered , it is in them , it dwels in them , they are made partakers of it ; where the lord the spirit is , there is liberty , 2 cor. 3. 17. and joh. 14. 16 , 17. i will pray the father , and he shall give you another comforter , and he shall abide with you for ever , even the spirit of truth , whom the world cannot receive , because it seeth him not , neither knoweth him ; but ye know him , for he dwelleth in you ; hence take notice that the true cause why the wise men of the world do not receive this truth , is , because they see him not , neither know him : ignorance is the cause of errour ; upon this account it was that christ was crucified ; upon this account it is that his spirit is blasphemed ; this oneness in the spirit of the son is a mystery , hid not only from the world , but in a measure from the saints too : but verse 20 at that day , viz. the day of christs appearing in the revealing of this truth to his people , then they shall know that i am in my father , and you in me , and i in you : at that day they shall know the spiritual union and indwelling presence of father , son and saints together . but one parson eaton , and doctor they call him , parson of the town , newly come there , a traveller , and one i suppose lately come from rome ; i judge it so both by his bitterness & inraged spirit , set on fire of hell ; and likewise his principle , which he declared ; he speaks to this purpose ; if this be a truth , then the saints are god ; for to whomsoever the spirit of christ is communicated , they are no longer man but god , they must of necessity be god . i answered , there is no truth in what you affirm . i shall make it appear to you thus : christ you will grant was made partaker of the divine nature ; the essence was communicated to him , and yet he retained his humane nature ; his manhood was not turned into or confounded with the godhead : he answered that the manhood of christ was god ; that god was made man , and man was god ; i denyed it , desiring him to prove it ; he answered , i might as well desire him to prove that there was a god , as to prove the manhood of christ to be god : in conclusion he produced john 1. the word which was god was made flesh and dwelt amongst us : and acts 20. it is said , that god purchased his church with his own bloud , &c. i answered , the word was made flesh , that is , compared with 1 tim. 3. 16. manifest in flesh : great is the mystery of godliness , god manifest in flesh ; else you destroy the humanity of the son ; and his bloud is said to be the bloud of god . 1. because it was the bloud of him who was taken into special spiritual union with the father : believe me , saith christ , the father is in me , joh. 4. 2. because it was that bloud the father had appointed for the manifestation of his love , and the expiation of sin , yet not of the essence of god . this principle that god is man , and man god , is jesuitical , and came from rome . 8. particular . 8. he affirmed that the bodies of the saints should be turned into spirits . to which i answered : this i own as the scripture holds it forth , viz. into spiritual bodies ; it s the word of the apostle , 1 cor. 15. it s sown a natural body , it s raised a spiritual body : they answered , that spirits have no bodies ; therefore if raised spirits , then no bodies ; for bodie relates unto flesh : i answered , sin is not flesh and bloud , yet called a body : that the body of sin might be destroyed , &c. they said it was called so metaphorically , and so are the saints in the resurrection called bodies in regard of its likeness or manifestation to the creatures apprehension ; for there are celestial bodies , and terrestial bodies , earthly , heavenly , spiritual , fleshly . the apostle saith , that flesh and bloud cannot inherit the kingdome of heaven ; they answered , that the apostle intended by flesh and bloud , corrupt nature & sin that must be done away : i answered , the apostle is not treating about the resurrection of corruption , or corrupt nature , but of the body , flesh and bloud , which cannot inherit the kingdome ; for the kingdome of heaven is spiritual , and only spirit shall inherit it : thou fool , that which thou sowest is not quickned , except it die , that is , die to its old nature and form ; and he giveth it a body as pleaseth him to every seed his own body ; not the body or likeness of the first man , which is of the earth earthly , but of the second , which is the lord from heaven ; this being the mysterious work the lord hath to effect in and upon his people , to bring them out of the nature of the one , into the nature and glory of the other . the ninth particular . 9. he affirmed that the moral law was abolished . the truth was , and it was assented to , that the moral law was abolished to believers , as held forth in the hand of moses ; but unbelievers are still under the law ; for whatsoever the law saith , it saith to them which are under the law , rom. 3. 19. but believers are not under the law , rom. 6. 14. therefore the law saith nothing to them : they answered , that was , they are not under the condemnation of the law ; nay , but the apostle saith , they are not under it , therefore the law , ( viz. ) as in the hands of moses , saith nothing to them ; for there is a great mysterie in the right understanding of the difference between the dispensation of law and gospel , moses and christ ; the law came by moses , grace and truth came by jesus christ . he ( viz. ) parson smith , asked if i denyed the law , and whether there was no law to believers ? i told him no ; i knew a law under which believers were ; he professed he knew no other law then the law of moses : i told him if he would confess his ignorance , i would tell him of another law : he said , he knew it not ; i answered there is a law of grace , both within and without : that within , is the law written in the heart ; promised in jer. 31. and made good in the gospel , heb. 8. that law of the spirit of life , spoken of by paul , rom. 8. which made him free from the law of sin and death ; this law is the light and guide of saints ; whosoever hath not this law within him , is none of his , rom. 8. 9. 2. there is a law without likewise , the gospel of jesus christ , which is the law of love , a light and guide likewise in our weakness and childhood , unto the heavenly canaan . he answered , this was all one with what he held . i answered nay ; for he held still to the law of moses ; he asked if believers should act contrary to the law of moses ? i answered nay ; not in the substance of it ; yet it behoves them to know the difference between moses and christ , law and grace ; i produced rom. 7. the woman is bound to the law of her husband so long as he liveth ; but when her husband is dead ▪ she is free from that law , ver. 4. wherefore my brethren ye also are become dead to the law by the body of christ , that ye should be married to another ; that as a woman is dead to the law of her husband , so are believers dead to the law ; and as a woman is at liberty to marry with another , and then is subject to the law of that husband ; even so believers , being married to christ , live to him , are subject to him , that so they might bring forth fruit unto god . at this scripture he was at a stand ; i prest him to answer the scripture ; he refused , saying , i brought scriptures which were not to the purpose , nor have any tendency to the thing in hand ; and would not answer it ; thus thinking to shift out when he could not answer : but i desired him then that he would give the meaning of that scripture to the people , that so they might be satisfied in the truth of it , if i did misapply it ; he endeavouring to wind out , refused ; but being earnestly pressed to it , he answered , that notwithstanding believers were made partakers of christ , yet the law was holy and just and good . i told him it was a truth , but nothing to the truth intended in that scripture , and desired him earnestly to speak to that scripture ; he then answered , that believers were freed from the rigor of the law : i answered again , that in substance he granted what i affirmed ; for if believers be not under the rigor , then they are not under the command ; for its the command which occasions the rigor : the transgression of the law occasions the rigor . i farther produced 2 cor. 3. where it is said , the law is done away and abolished , ver. 11. and 13. and it s the moral law that 's there intended , as appears verse 7. it was that which was written and ingraven in stone : he answered , that it was true that the ministry of the law was done away , but not the law ; it is the ministration of it that is there intended : i asked him then , why he did preach the law & plead for it , if the ministration of it was done away ? the truth is , that as the ministration of it , as it is death , so the ministry of it is to work up souls into its righteousnes for deliverance from death ; so in the gospel , though a gospel of grace and peace ; yet those who reject it shall be damned ; therefore is the ministry accompanied with it for the working up of souls into its grace and peace . if it be objected , that the law was never given that men might seek or obtain life in it , but christ was life then as well as now . i answer , its truth , the law was in it self a ministration of death , and not of life ; yet under that dispensation , the wisdome and way of god was such to his people , as that they first looking into that law , seeing how far short of life they came in their not performing of it , might look above unto that righteousness which was presented in it , much like unto the fiery and brasen serpent ; the one bites , the other cures ; and this was the constant way and course of the lords communicating himself unto his people ; but now the manner of the dispensation is changed , and all things are made new : the way of god to his people is first , to bring them into view of his goodness , and to possess them with his love , and then from the same principle and power of love gives forth a law within , a law without , which is a law of love , in which there is no condemnation to them who walk not after the law of moses , but the law of christ ; not the moral law in the hand of moses , but the law of grace in the hand of christ , who serve not after the law of a carnal command , but after the power of an endless life ; not in the oldness of the letter , but in the newness of the spirit . but to return , he asked me what was the difference then between the law in the hand of moses , and the the law in the hand of christ ? i answered , as much as between life and death ; in the one the ministration of death , in the other the ministration of life : if the ministration of death was glorious , how much more shall the ministration of the spirit exceed in glory ? thus my noble friends , have i given some brief hints of the substance of the discourse , passing by those many vain and antick behaviours , which would be a shame to repeat in persons pretending for truth and honesty ; and this i leave with you as my apprehensions in the things declared . let those who have the spirit of light and truth judge ; for the spiritual man judgeth all things , though he himself be judged of no man . finis . an answer to an anonimous pamphleteer, who impugns the doctrine contain'd in st. athanasius his creed by j. savage gent. savage, j. (john), 1645-1721. 1690 approx. 35 kb of xml-encoded text transcribed from 10 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a62253 wing s767 estc r8106 11902892 ocm 11902892 50611 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a62253) transcribed from: (early english books online ; image set 50611) images scanned from microfilm: (early english books, 1641-1700 ; 511:3) an answer to an anonimous pamphleteer, who impugns the doctrine contain'd in st. athanasius his creed by j. savage gent. savage, j. (john), 1645-1721. 19 p. printed for b.e. ..., london : 1690. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng athanasian creed. christianity. 2002-09 tcp assigned for keying and markup 2002-10 spi global keyed and coded from proquest page images 2002-11 emma (leeson) huber sampled and proofread 2002-11 emma (leeson) huber text and markup reviewed and edited 2002-12 pfs batch review (qc) and xml conversion an answer to an anonimous pamphleteer , who impugns the doctrine contain'd in st. athanasius his creed . by i. savage gent. licens'd march the 10th . 1689. / 90. z. isham . london , printed for b. e. and are to be sold by r. baldwin in the old-baily . m dc xc . an answer to an anonimous pamphleteer , &c. a paper fell late into my hands , which upon perusual , i found to be an invective against the person of st. athanasius , and the author of it a professed enemy to those mysteries contain'd in his creed , which he impugns ; and fearing lest this should prove a stumbling-block to some of the illiterate vulgar , to see the chief mysteries of christianity , to be so openly attack'd by one who denies the trinity , the incarnation of the divine word , and the divinity of christ ; and yet asserts the scriptures , the old and new testament , to be the word of god : i resolved to answer the arguments of this deist , which i here undertake . and because this author hath involved himself in obscurity and confusion , i shall endeavour by some previous observations , to clear the way to this discourse in a matter so difficult and nice , and so remote from sense ; by this means not to confound the reader , but to render the discourse so clear and conspicuous , as the nature of these sublime mysteries are capable of ; where i shall wave those indignities and aspersions which this author casts upon the person of st. athanasius , leaving this to the learned historians , and confine my self wholly to the scope of such dogmatical principles as he endeavours to subvert . 1 my first observation is the nature of the mystery of the sacred trinity , wherein all orthodox christians hold as an article of faith , one only god , and three divine persons , ( viz. ) the father , son , and holy ghost , by a real identity between the divine nature , and the personality of these three persons , so that the divinity or god-head is singular , and indivisible ; but the personalities are really distinct from each other , and yet really identified with the divine essence , so that all together make unum-summum ens , as the council of lateran terms it . 2 a second observation is , that there are three manners of speaking in this sacred mystery , which ought strictly to be observ'd . i. some expressions are absolute , as the god-head , the divine essence , or divinity , with its concommitant attributes , where no mention is made of the divine relations , nor of number . ii. there is another manner of speaking , by notional terms , as the divines call them ; such are the paternity , the filiation , the passion , spiration , all in abstracto , which are always to be understood with relation to each other , and constitute number . iii. a third way of speaking is , when such words are used as signify the divine nature contracted with the personalities , or notional predicates , as the father , the son , the holy ghost , where relations and number are to be admitted . 3 a third observation is drawn from the two former , that all the absolute perfections which are in the father , are also in the son , and in the holy ghost ; not in equality , for where there is equality , there is also a relation between the perfections that are equal , but the self same numerical and individual perfections which are absolute predicates of the divinity , are in all and every one of the persons , per communicationem idiomatum . the reason is , because all the three personalities are identify'd with the divine nature , which is the root of all the absolute perfections of the divinity ; so these absolute perfections are also really identify'd with all and every one of the divine persons , according to that receiv'd axiom of the divines ; omnia dedit pater filio praeter esse patrem , so that the father gave the son even the fecundity of active spiration , whatsoever the geeeks in vain object against it , as i shall make it more largely appear in a treatise of the trinity , which i intend shortly to put forth . and so i proceed to answer the ill grounded allegations of this deist or atheist , against the orthodox doctrine of the church . his first attempt is against that saying of athanasius , neither confounding the persons , nor dividing the substance , for there is one person of the father , another of the son , another of the holy ghost ; but the godhead of the father , and of the son and holy ghost is all one . on these words he thus passeth his censure : plainly as if a man should say , peter , james , and john , being three persons , are one man , and one man is these three distinct persons , peter , james and john. a very learned observation ; he compares three distinct humane persons , having three distinct humane natures , with the three divine persons of the sacred trinity , where the same individual divine nature is in all three ; this is singular , that is , numerical ; this is indivisible , that is divisible ; this can constitute no more gods but one that must constitute three distinct men . the reason is obvious , because the denomination of god [ being a term absolute ] is taken from the divine nature , so that if the divine nature be singular , the godhead must also be singular . as the denomination of man is taken from the humane nature , so because the numane hature is multiplied , the denomination of man must also be multiplied . how obvious is this to any vulgar capacity ? how little reason had this author to call this doctrine of athanasius , and of the church of god , a ridiculous attempt , a barbarous indignity , a monstrous proposition ? he might more prudently have wav'd the discovery of his illiterate genius herein . yet he goes on in the same strain of confounding the absolute perfections of the divine essence , with the notional expressions of the persons ; for on these words of athanasius , neither confounding the persons , nor dividing the substance , he adds , but how can we not confound the persons that have but one numerical substance ? and how can we not but divide the substance , which we find in three distinct divided persons ? there is one person of the father , another of the son , another of the holy ghost . to which he subjoyns , then the son is not the father , nor is the father the son , nor the holy ghost either of them . 't is confest . what then ? why says he , if the father is not the son , and yet is the one true god , then the son is not the one true god , because he is not the father . i deny this illation as false and nugatory on this present subject . now to the proof , for how can the son be the one true god , if he is not he who is the one true god ? i answer , sub distinctione ; if the son be not he who has the compleat and adequate essential constitution of the one true god , then he cannot be god , i grant it ; if the son be not another person , namely the father , and yet hath the compleat and adequate essential constitution of the one true god , he cannot be god. i deny it . the fallacy of the author consists in this , that he grosly confounds the notional and relative predicates with the absolute and essential predicates ; for consider the sublime mystery that we are upon , and what hath been said above in the third observation upon it , and you will find the errour ; for this deist insists upon two persons , the father , and the son ; and supposing the father to be the one true god , he infers that therefore the son , which is a distinct person , is not the one true god , and yet the same , though a different person , yet hath all the absolute and essential perfections with the father ; he hath the same numerical essence , nature and divinity with the father . now i demand , whether it be possible that he should have the compleat and adequate essential constitution of the godhead , and yet not be the one true god ? for the godhead is singular , wherein a number is chymerical ; you had as good tell me that one may have the adequate constitution of a man , which is animal rationale , and yet not be a man , which is impossible , for where there is the compleat essence of a thing , there is the thing it self , which is nothing else but its compleat essence . then he proceeds : in the creed the godhead of the father , and of the son , and of the holy ghost , is all one , the glory equal , the majesty coeternal . therefore i ask , says this author , whether the glory and majesty with which the son and spirit are glorious and majestical , be the same in number with which the father is glorious and majestical ? i answer affirmatively . then it follows , says this author , that the glory and majesty of these persons is neither equal nor co-eternal , which he attempts to prove ; because equality and co-eternity import a distinction between the things equal and co-eternal ; therefore i distinguish the sense of this illation , the glory and majesty of these persons , if taken absolutely and essentially , is neither equal nor co-eternal , i grant it ; if taken notionally and personally , i deny it . the meaning of this distinction is cleared by the former observations ; for if you take them personally , they constitute number , and ground relations and correlations to each other , but if understood essentially and absolutely , they do neither : in plain terms , the father , son and holy ghost , which are three distinct persons , are equally glorious by the same numerical and individual glory which is singular and essential to the divinity . but he replies , that in case the glory of the three persons be numerically the same , then so are also all the other attributes ; whence it ensues , that there is no real distinction between the father , son and holy ghost , but are only three names of the same thing without any distinction , as the sabellians hold . i am sorry that i have to deal with a person so meanly vers'd in divinity , as not to distinguish the attributes of the divinity from the notional and relative predicates ; the attributes are singular , and are all communicated to every one of the persons , because they are absolute , predicates , but the relations are peculiar to each person ; so the father hath communicated to the son all the divine attributes , and what else is peculair to the divine essence , but hath not given him his paternity , as is noted above , for paternity is a relative predicate , peculiar to one person alone , and not communicable ; the same with proportion is to be said of the filiation , and passive spiration . in the next place , says this prophane libeller , this creed teaches that the father is incomprehensible , vncreated , eternal , almighty , the son is vncreate , eternal , almighty , &c. also that each of these persons by himself is god , and lord , yet there are not three gods , nor lords , nor three incomprehensibles , &c. now if in imitation of this , a man should have a mind to say the father is a person , the son is a person , the holy ghost is a person , yet not three persons , but one person ; i would know why this were not as good grammar and arithmetick , as when athanasius says , the father is god , the son is god , the holy ghost is god , yet not three gods , but one god ? i answer , that what ever grammer , or arithmetick there is in it , i am sure there is no true divinity in it ; for this deistical author insists here still upon the same errour , for the word person is a relative and notional expression , whereof there are three in god : but the word god is an absolute and essential term , which is singular , and cannot be multiplied , as hath been often reiterated in this discourse ; but he demands , doth not a man contradict himself , when the terms of his negation are the same with those in his affirmation ? now for logick . i answer , that two contradictory propositions ought to be ejusdem de eodem ; that is , ejusdem praedicati de eodem subjecto , as , angelus est spiritus , angelus non est spiritus . there are three gods , there are not three gods ; there are three persons , there are not three persons , &c. but where is the least appearance of any contradiction in all this ? yet to make this the more conspicuous , i must take each proposition in pieces , and scan the several parts thereof according to the rates of logick . for in these three propositions , the father is god , the son is god , the holy ghost is god ; the subject of the first is the father , the subject of the second is the son , the subject of the third is the holy ghost ; these three subjects are three distinct persons , really different from each other . the predicate of the first is god , this is an absolute and essential term , not capable of being multiplied , for it is the deity it self which is singular , and therefore the predicate of the second proposition , which is also god , must be the same deity with the first , not another distinct deity , for a second god would be a meer chimera : so likewise the predicate of the third proposition is also god , which still imports the same deity , this term god not being capable of any multiplicity ; so that the subject of these three propositions are three different persons really distinct from each other ; the predicate of the same three propositions , which is god , hath for its object the singular essence of the divine nature , and the propositions being all affirmative , do intentionally identify the deity with the subject of the same propositions , which are the father , son , and holy ghost , as they are identify'd a parte rei , wherein consists the verity of the same propositions . as concerning the three last propositions the case is very different ; for in the first of them , which is this , the father is a person , though the subject be the same as in the three former propositions , yet the predicate is very different ; for in the first of these last propositions the predicate is a person , a generical term , common to all persons ; the predicate of the second is also a person , but distinct from the former in application , as the mystery teaches ; so likewise the predicate of the third is a person ; but these propositions being all affirmative , cannot be verify'd , but by applying that generical term a person to different and distinct individuums ; for an affirmative proposition cannot be true , except there be an identity between the subject and the predicate ex parte objecti ; now the filiation is a singular individuation , which cannot be identify'd with any other personality , therefore the propositions import a multiplicity of persons , as the three former do import a singularity of the deity . hence it is apparent , that we cannot say , yet not three persons but one person , as we say , yet not three gods , but one god. what follows in the author , is meer stuff , and deserves no further answer , for he goes upon a false supposition , which no orthodox christian will admit ; namely , that there are two sorts of true gods , three personal gods , and besides one essential god ; whereas the christian faith never admitted but one true god , who by his omnipotence created this inferiour and superiour world , and by his infinite prudence and providence preserveth and governeth all things ; wherefore we deny the supposition as false and heretical , as will be obvious to any who considers what hath been already said in this treatise ▪ especially in the first and third observation . but this great oracle of the deists goes on upon the subsequent passages of this creed , and particularly upon these words : the son is of the father alone , not made , nor created , but begotten ; to which he answers , that if the creed-maker had spoke here of the creation of the son by divine power on the virgin mary , it would have been true , that the son is neither made , nor created , but begotten ; but then the first part of the article would be false , that the son is of the father alone ; for he that has a father and a mother , is of both. but since he speaks of the ( pretended ) eternal generation , the latter part of the article is false , and inconsistent with the first part of it . the meer explanation of the terms made , created , and begotten , will evacuate this difficulty . that which is made or created proceeds from the maker or creator , as an effect from its cause , by the mediation of a real action , or casualty between the cause and the effect ; that which is begotten is produced by generation ; but how shall we distinguish generation from the production of the effect from its cause ? i answer , that according to the known definition , admitted and approved of in the schools of philosophers and divines : generation is origo viventis a vivente , a principio conjuncto , in similitudinem naturae . now to admit a real action or causality between the father and the son in the eternal generation of the divine word , were to make a change in the divine essence , ad intra , of that immutable god that can admit of no change . whence it unavoidably follows , that the eternal son of god is neither made , nor created ; but how then can we make it appear that he is begotten ? i answer , because he is produced by generation , according to the definition given ; for he is produced by the divine understanding , as related to all creatures possible , by a clear and conspicuous representation , but especially a lively image of all the perfections of the divinity , which makes him to be in similitudinem naturae , as i shall more largely explicate and prove in the treatise of the trinity , which i intend shortly to bring to light . but to talk of a mother ( as this author doth ) is an impertinent indignity offer'd to the divine word , and savours too much of the mean thoughts of the ignorant vulgar . next in the athanasian creed follows , that the holy ghost is of the father , and of the son , neither made , nor created , nor begotten , but proceeding . here this deist cavils first with the holy ghost's proceeding from the son , contrary to the tenet of the greek church , for which he cites that text of scripture , iohn 15.26 . when the comforter is come , which i will send unto you from the father , even the spirit of truth , which proceedth from the father , he shall testify of me . doth this text prove that the holy ghost doth not proceed from the son ▪ it only asserts that the holy ghost proceeds from the father , which we all grant , but whether or no it proceedeth also from the son , it doth not determine ; but i shall prove this at large in my treatise of the trinity . secondly , he says ( subjoyns this author ) that the holy ghost is not begotten , but proceeding ; yet he alledgeth that it is confessed by the most learned trinitarians , that begotten and proceeding differ nothing at all : but i would fain know who those learned trinitarians are ; for it is well known that the second person of the trinity , therefore is begotten , because he is produced by the understanding , which represents the deity , and the creatures possible , so that by the internal vertue of his production , he is intended to be in similitudinem [ whence he is called the divine word ] naturae , whereas the holy ghost proceeds by the will , which is no representative power , but he proceeds by an act of love of the same divinity ; who doth not see that these two are far different from each other ? and this clearly solves that frivolous discourse which follows ; that in counting right we should say two fathers , two sons , and three holy ghosts , or spirits ; for which saying there is no ground at all , as appears by the difference given between begotten , and proceeding . next in the creed follows , none is afore , or after other ; none greater , or less than another . yet the son himself saith , john 14.28 . the father is greater than i. i answer , that the son says not this of his divinity , but being hypostically united to flesh , he spoke it when he was in flesh of his humanity ; none is afore or after other . i ask , says this deist , whether the son doth not , as he is a son , derive both life and godhead from the father ? i answer affirmatively . but , says he ; if the father gave to the son life and godhead , he must have both before he could communicate or give either of them to the son. i answer , all this argues only prioritatem originis , for as much as the father was the origine of all that is in the son , but all was done from eternity ; so there could be no prioritas temporis , for before eternity there was no time ; neither could there be any prioritas naturae , such as there is in a cause in respect of his effect , since the father was not the cause , and the son the effect , for all causes produce their effects by the mediation of an action , whereof the cause is the origine , and the effect is the term , which receives the action , and subjects it in it self , as the philosophers teach . now the eternal son of god was produced by an act of the divine understanding , which doth not operate by acts distinct from it self , as men and angels do , but all acts of the divine intellect and will have a real identity with the divine nature and essence of god , as the divines teach ; for else if god should understand by distinct acts , those acts must inform the divine understanding , which would make a change in god , and so destroy his immutability , as is apparent . the same with proportion is to be said of the holy ghost , who proceeds by an act of love from the divine will , no less than that act of the divine intellect produces the divine word , or its hypostasis . with what reason , now , can this author still go on in his wilful ignorance ? he often saith that this creed contains many contradictions , and as many impossibilities as transubstantiation , and yet in all his discourse , he hath not alledged two propositions with a contradictory opposition which follows out of the doctrine of this creed ; nay , i confidently assert , that neither he , nor any of his sect , can alledge any one contradiction issuing from the same doctrine . let the pretended contradiction be assigned , and we are ready to answer it , and to discover its fallacy , but to blunder and vaper as this author does , that there are two fathers , two sons , and three holy ghosts , and yet prove nothing of all this , is not to proceed like a scholar , much less like a divine , but is wholly loss of time . how often must i inculcate this orthodox truth ? that in the ineffable mystery of the divine trinity , the characteristical notion of the father is his innascibility , together with his paternity and fecundity of active spiration ; of the son is his filiation and fecundity of active spiration ; of the holy ghost , is his passive spiration alone ; these three persons , as they mutually are correlatives to each other , so they are really distinct from each other , they are capable of multiplication , and constitute a number . the father hath in himself ( besides the relative predicates ) all the absolute predicates and perfections that are contained in the divine nature and essence , all the attributes of the divinity . the father hath communicated to the son all the absolute perfections of the divine nature , and the notional predicate of active spiration . to the holy ghost , the father and the son have communicated all the divinity , with all the absolute attributes and perfections thereunto belonging . so that although these three persons are three in number , yet the divinity of them all is the self-same individual and singular deity ; for the same divine nature that is in the father , is also in the son , and holy ghost . now this author would have us to multiply the divinity as the persons are multiplied , thereby to lead his reader into a labyrnth of errours , by acknowledging more gods than one ; which in effect is no better than rank paganism . must we follow the conduct of his wild genius , because he pretends to demonstrations , which in effect are meer improbabilities ; or adhere to those sacred truths which are delivered to us by holy writ , and are backt by divine authority ? but let us proceed with him to the incarnation of the divine word . the athanasian creed from lience proceeds to the incarnation of the divine word ; thus , the right faith is , that we believe and confess , that our lord iesus christ the son of god is both god and man. to which words this author replies , that then the lord christ is two persons , for as he is god , he is the second person of the trinity ; and as he is man ( a perfect man ) he is also a person , for a rational soul vitally united to a humane body , is a person . i answer , that a rational soul vitally united to a humane body is the compleat nature of a man , compleat i say , in ratione naturae , but to be compleat also in ratione personae , you must add to this compleat nature a subsistentia , which makes up the compleat suppositum , or hypostasis of a man in ratione personae . but in christ there was no need of this humane subsistentia , for the divine word assumed the compleat humane nature , not the humane person , as nestorius said , for the humanity of christ subsists by the personality of the divine word , which supplies abundantly all defects , and functions which the humane personality would exercise , were it present ; so that the humane personality would be superfluous in christ , and of no use at all . to what he adds , [ viz. ] let the athanasians then confess that christ was not god , which is the truth . here he plainly professeth his errour , and flatly denys the divinity of christ. it is not my design to prove at large in this short treatise , the divinity of christ , which the divines have effectually prov'd in the matter of incarnation . i shall therefore only hint at some particulars : as the fulfilling of the prophecies of the old prophets , the testimony of the eternal father in a voice from heaven : this is my beloved son , in whom i am well pleased ; the often asseveration of christ himself , confirmed by many strange and prodigious miracles , and sealed by his death , the reluctancy of nature at his crucifixion , his resurrection after death , which none could effect but by the mighty hand of the omnipotent , the universal at attestation of all the apostles , in confirmation whereof they all sacrificed their lives , with other pregnant motives contained in the sacred word of god , which are too prolix for this short treatise ; all which being duly pondered and considered , are able to convince , not only an indifferent judgment , but also the most obstinate and perversest judgment that can be , if it be swayed by reason , and work them into a stedfast belief of the divinity of christ ; wherefore i shall wave ( in this place ) ▪ any further dilatation of my discourse upon this subject . now we proceed to examine the hypostatical union between the divinity and humanity of christ , how we can make it out , that any union can be of that nature as to unite two natures , whereof the one is infinite , and the other finite ; for the athanasian creed asserts , that though christ be god and man , yet he is not two but one christ ; one , not by conversion of the godhead into flesh , but by taking the manhood into god : one , not by confusion of substance , but by vnity of person : for as the reasonable soul and flesh is one man , so god and man is one christ. against this the deist argues , that in the personal vnion of god to man , and man to god , the vnion is between finite and infinite , which is impossible . for we must either suppose that finite and infinite are commensurate , that is equal , which every one knows is false ; or that the finite is vnited but to some part of the infinite , and is disjoyned from the rest . a very learned reflection ! for who is ignorant of gods eternity , and immensity , or ubiquity ? which are two of the divine attributes . all created durations flow successively by parts , whereof none are at any time in being , but only those that are present ; for to day , yesterday is past , its duration is destroyed , and to morrow is not yet come , its duration is not yet produced ; and so of all created durations ; whether this be done only by indivisible instances , as zeno taught , or by indivisible instances , and divisible parts , which was aristotles opinion in his treatise de continuo successivo . but god's eternity is far different ; for this admits of no parts , but is one indivisible duration , essentially determin'd to co exist to all created duration , and eternity ; there are no parts destroyed , and others to come , not yet in being ; for by the same indivisible duration whereby the divinity existed from eternity , he exists now , and existed yesterday , and shall exist to morrow , and ever , and yet loses no parts of its duration , because it hath none . hence boetius , and with him the currant of divines , gives this definition of it , aeternitas dei est interminabilis vitae , tota simul & perfecta possessio ; a perfect possession of an endless life , altogether , tota simul , not by parts , as it is in all created durations . the immensity of god consists in this , that he is essentially determin'd to all created space , whensoever or wheresoever it exists ; so that god by his immensity , without any parts , is actually present to all created space or place , how distant soever the parts of space are from one another ; to which god corresponds not by several parts , but by an increate definitive ubication , whereby he is totus in toto , & totus in qualibet parte ; all the deity is in all the space , and all the deity is in every part and particle of space , wheresoever , or whensoever existent : as an angel , which is indivisible , is in the place which he occupies by a definitive ubication ; for the whole angel is at the same time in all the space , and the whole angel at the same time is in every part and particle of the same space ; so is the soul of man , which is likewise indivisible , in a humane body ; for the whole soul is in all the body , and the whole soul is in every part and particle of the body ; so that the soul exists in the body by a definitive ubication , whereas the body at the same time exists in space by a circumscriptive ubication , whereby its parts are collocated so , as that one part of the body corresponds to one part of the space , and another part of the body to another part of the space . now to the objection . the humanity of christ is constituted in place by a circumscriptive ubication , where the divinity , the whole divine word is intimately present to him ; what commensuration more than this is necessary for a conjunction between the humanity , and the divine word ? for that the divine word is in all places else , by his immensity , is impertinent to this case , as long as the divine word is entirely and intimately present to the whole humanity , where the hypostatical union may exercise its functions of connecting the humanity to the divinity ; for it is too gross an imagination of the divinity , that part of it should correspond to the humanity , and part not ; for in the divine nature there are no parts , but all is indivisible . now for the hypostatical union , it is subjected in the humanity , and terminated to the divinity , or divine word ; for the essence of god is uncapable of receiving any thing distinct from it self . and 't is in vain to tell me that this includes as many contradictions as mr. iohnson's treatise against transubstantiation doth ; produce those contradictions that this mystery doth include , and we shall use our endeavour to solve them . the second objection is grounded upon an error , that the union between the divine word , and the humanity of christ connects two persons , as nestorius would have it ; but this error is already exploded . but it is in vain to sift all the extent of nature , for a parity to the hypostatical union of the divine word to the humanity of christ , which is transcendent above all the power of nature , where the two distinct lives , memories , reasons and free wills are no obstacle at all to it ; for these two natures do not hinder the operations and functions of each other . thus i have run through all the arguments , pretended contradictions , and impossibilities , which this author alledgeth against those sacred mysteries of christianity ; wherein i have endeavoured to give a satisfactory solution to them all . though he hath insisted upon such mysteries as are easiest to be impugned , and hardest to be defended . for they are such as are delivered to us by the sacred scripture , as back'd by divine authority , and are not within the reach of natural reason to demonstrate . for it were no less than a temerarious presumption in any man that should attempt to prove any one of these mysteries by natural reason , mysteries that are so sublime , and elevated above the reach of natural reason , that they are not pervious to the wit or capacity either of man or angel ; which if faith did not teach , reason could not explicate ; so that we receive them from holy writ ( as attested by divine authority ) with great submission and veneration , and are ready to vindicate them from all pretended impossibilities , contradictions , and other difficulties which the mahometans , iews , deists , atheists , or other infidels can muster up against them . and i hope in this short treatise i have not swerved from the receiv'd and approved doctrine of the reformed protestant church of england , to whose authority and correction i submit . finis . notes, typically marginal, from the original text notes for div a62253-e140 1 observation . 2 observation . 3 observation . the mysteries of the christian faith asserted and vindicated in a sermon preached at s. laurence-jewry in london, april the 7th, 1691 / by the right reverend father in god, edward, lord bishop of worcester. stillingfleet, edward, 1635-1699. 1691 approx. 59 kb of xml-encoded text transcribed from 21 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-08 (eebo-tcp phase 1). a61575 wing s5610 estc r21437 12484107 ocm 12484107 62248 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a61575) transcribed from: (early english books online ; image set 62248) images scanned from microfilm: (early english books, 1641-1700 ; 298:20) the mysteries of the christian faith asserted and vindicated in a sermon preached at s. laurence-jewry in london, april the 7th, 1691 / by the right reverend father in god, edward, lord bishop of worcester. stillingfleet, edward, 1635-1699. [2], 37 p. printed by j.h. for henry mortlock ..., london : 1691. advertisement on p. [1] at end. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -n.t. -timothy, 1st, i, 15 -sermons. christianity -essence, genius, nature -sermons. sermons, english. 2004-02 tcp assigned for keying and markup 2004-03 spi global keyed and coded from proquest page images 2004-05 rachel losh sampled and proofread 2004-05 rachel losh text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion the mysteries of the christian faith asserted and vindicated : in a sermon preached at s. laurence-jewry in london , april the 7th . 1691. by the right reverend father in god , edward lord bishop of worcester . london , printed by j. h. for henry mortlock , at the phoenix in st. paul's church-yard . 1691. a sermon preached at s. laurence-jewry , april the 7th . 1691. 1 tim . i. 15. this is a faithfull saying and worthy of all acceptation , that christ jesus came into the world to save sinners , of whom i am chief . if these words were to be understood without any restriction or limitation that christ jesus came into the world to save sinners , they would overthrow the great design of the gospel , and make its excellent precepts useless and ineffectual . for , to what purpose should men be put upon the severe practise of repentance , mortification and a continued course of a holy life , if the meer being sinners did sufficiently qualifie them for salvation ? this indeed would be thought a doctrine worthy of all acceptation by the greatest sinners ; but it could not be a faithfull saying , being not agreeable either to the nature of god , or revelation of his will by christ jesus . but s. paul speaks of such sinners as himself had been ; i. e. such as had been great sinners , but had truely and sincerely repented . of whom i am chief . what then ? must we look on him as the standard and measure of such sinners whom christ jesus came to save ? what will then become of all those who have been sinners of a higher rank than ever he was ? it 's true in the verses before the text , he sets out his sins , as a humble penitent is wont to do , with the worst colours and deepest aggravations , who was before a blasphemer and a persecutor , and injurious ; but yet he adds , that he obtained mercy because he did it ignorantly , in unbelief . how then is s. paul the chief of sinners ? are sins of ignorance and mistake the greatest of sins , for which christ died ? is there no expiation for any other by jesus christ ? what will become then of all such who sin against knowledge and conscience , and not in ignorance and unbelief ? can none of these hope for mercy by christ jesus , although they do truely repent ? but the blood of christ is said elsewhere to cleanse us from all sin ; not , while we continue in them , but if we repent and forsake them . and jesus christ is said to be a propitiation for our sins ; and not for ours only , but for the sins of the whole world. and therefore this expression of s. paul notes his great humility and deep sense of his own sins ; but doth not exclude others from the hopes of pardon whose sins have other aggravations than his had . for , if we leave out the last words as peculiar to his case , yet the other contain in them a true proposition and of the greatest importance to mankind ; this is a faithfull saying and worthy of all acceptation , that christ jesus came into the world to save sinners . this , you may say , is a matter out of all doubt among all such who hope for salvation by christ jesus ; for all are agreed , that one way or other we are to be saved by him . but there is great difficulty as to the way of saving sinners by christ iesus ; whether by the doctrine and example of the man christ jesus , by the power he attained through his sufferings ; or , by the eternal son of god's assuming our nature , and suffering in our stead in order to the reconciling god to us and making a propitiation for our sins . these are two very different hypotheses or notions of christ's coming to save sinners ; and the former seems more easie to be understood and believed ; and the other seems to have insuperable difficulties in point of reason ; and to run our religion into mysteries , which expose our faith and make christianity appear contemptible to men of sense and understanding . is it not therefore much better to embrace such a scheme of it , as will have the least objection against it , that so men of reason may not be tempted to infidelity , and men of superstition may not under the colour of mysteries bring in the most absurd and unreasonable doctrines ? these are plausible insinuations , and would be apt to prevail on considering mens minds , if they were to form and make a religion that might be most accommodated to the genius and humour of the age they live in . and truely no men ( by their own authority ) can pretend to a right to impose on others any mysteries of faith , or any such things which are above their capacity to understand . but that is not our case ; for we all profess to believe and receive christianity as a divine revelation ; and god ( we say ) may require from us the belief of what we may not be able to comprehend , especially if it relates to himself , or such things which are consequent upon the union of the divine and human nature . therefore our business is to consider , whether any such things be contained in that revelation which we all own ; and if they be , we are bound to believe them , although we are not able to comprehend them . now here are two remarkable characters in these words , by which we may examin these different hypotheses concerning the way of salvation by jesus christ. i. it is a faithfull saying , and therefore must be contained in that revelation which god hath made concerning our salvation by christ. ii. it is worthy of all acceptation ; i. e. most usefull and beneficial to mankind . now by these two i shall proceed in the examination of them . i. which is most agreeable to the revealed will of god. ii. which doth offer fairest for the benefit and advantage of mankind . i. which is most , agreeable to the revealed will of god. for that we are sure is the most faithfull saying ; since men of wit and reason may deceive us , but god cannot . when the apostles first preached this doctrine to the world , they were not bound to believe what they affirmed to be a faithfull saying till they gave sufficient evidence of their authority from god , by the wonderfull assistance of the holy ghost . but now this faithfull saying is contained in the books of the new testament , by which we are to judge of the truth of all christian doctrines . and when two different senses of places of scripture are offer'd , we are to consider , which is most reasonable to be preferr'd . and herein we are allow'd to exercise our reason as much as we please ; and the more we do so , the sooner we shall come to satisfaction in this matter . now according to reason we may judge that sense to be preferr'd , ( 1. ) which is most plain and easie and agreeable to the most received sense of words ; not that which is forced and intricate , or which puts improper and metaphorical senses upon words which are commonly taken in other senses ; especially when it is no sacramental thing , which in its own nature is figurative . ( 2. ) that which suits most with the scope and design not only of the particular places , but of the whole new testament ; which is , to magnifie god and to depress man ; to set forth , the infinite love and condescension of god in giving his son to be a propitiation for our sins ; to set up the worship of one true god in opposition to creatures ; to represent and declare the mighty advantages mankind receive by the sufferings of christ jesus . ( 3. ) that which hath been generally received in the christian church to be the sense of those places . for , we are certain , this was always look'd on as a matter of great concernment to all christians ; and they had as great capacity of understanding the sense of the apostles ; and the primitive church had greater helps for knowing it than others at so much greater distance . and therefore the sense is not to be taken from modern inventions , or criticisms , or pretences to revelation ; but that which was at first deliver'd to the christian church and hath been since received and embraced by it in the several ages ; and hath been most strenuously asserted , when it hath met with opposition , as founded on scripture and the general consent of the christian church . ( 4. ) that which best agrees with the characters of those persons from whom we receive the christian faith ; and those are christ jesus and his holy apostles . for , if their authority be lost , our religion is gone ; and their authority depends upon their sincerity and faithfulness , and care to inform the world aright in matters of so great importance . ( 1. ) i begin with the character which the apostles give of christ jesus himself ; which is , that he was a person of the greatest humility and condescension , that he did not assume to himself that which he might justly have done . for let the words of s. paul be understood either as to the nature , or dignity of christ , it is certain that they must imply thus much , that when christ jesus was here on earth , he was not of a vain assuming humour , that he did not boast of himself , nor magnifie his own greatness , but was contented to be look'd on as other men ; although he had at that time far greater and diviner excellency in him than the world would believe . less than this , cannot be made of those words of the apostle , who being in the form of god , he thought it not robbery to be equal with god , but made himself of no reputation and took upon him the form of a servant . now this being the character given of him let us consider what he doth affirm concerning himself . for although he was far from drawing the people after him , by setting forth his own perfections ; yet upon just occasions , when the jews contested with him , he did assert such things , which must favour of vanity and ostentation , or else must imply that he was the eternal son of god. for , all mankind are agreed that the highest degree of ambition lies in affecting divine honour , or for a meer man to be thought a god. how severely did god punish herod for being pleased with the peoples folly in crying out , the voice of god and not of man ? and therefore he could never have born with such positive assertions and such repeated defences of his being the son of god in such a manner as implied his being so from eternity . this in his disputes with the jews he affirms several times , that he came down from heaven , not in a metaphorical but in a proper sense , as appears by those words , what and if ye shall see the son of man ascend up where he was before ? in another conference he asserted , that he was before abraham . which the jews so literally understood , that without a metaphor they went about to stone him ; little imagining that by abraham the calling of the gentiles was to be understood . but above all , is that expression which he used to the jews at another conference , i and my father are one ; which they understood in such a manner that immediately they took up stones to have stoned him . what means all this rage of the jews against him ? what ? for saying that he had unity of consent with his father ? no certainly . but the jews misunderstood him . let us suppose it ; would not our saviour have immediately explained himself to prevent so dangerous a misconstruction ? but he asked them , what it was they stoned him for ? they answer him directly and plainly , because that thou being a man makest thy self god. this was home to the purpose . and here was the time for him to have denied it , if it had not been so . but doth he deny it ? doth he say , it would be blasphemy in him to own it ? no ; but he goes about to defend it ; and proves it to be no blasphemy for him to say that he was the son of god ; i.e. so as to be god , as the jews understood it . can we imagin that a meer man knowing himself to be such , should assume this to himself ; and yet god to bear witness to him not only by miracles but by a voice from heaven , wherein he was called his beloved son in whom he was well pleased ? could god be pleased with a mortal , finite , despicable creature , as the jews thought him , that assumed to himself to be god and maintained and defended it among his own people , in a solemn conference at a very publick place in one of the portico's of the temple ? and this he persisted in to the last . for , when the high priest adjured him by the living god to tell , whether he were the christ the son of god , ( for he , no doubt , had heard of the result of this conference in solomon's porch ) jesus said unto him , thou hast said . s. mark , more expresly , jesus said i am . and this was the blasphemy , for which they put him to death ; as appears by the evangelists . so that this ought to be a dispute only between jews and christians ; since it was the very point , for which they condemned him to death . and in his last most divine prayer just before his suffering , he owns the glory which he had with the father before the world had a being . and now , o father , glorifie thou me with the glory which i had with thee , before the world was . was this nothing but the glory which god had designed to give him ? this is so far from being peculiar to christ , that it is common to all whom god designs to glorifie ; and takes away the distinction between the decree and the execution of it . ( 2. ) as to the apostles , the reason we believe their testimony is , that they were men of great sincerity and plainness , and of great zeal for the honour and glory of god. and according to this character , let us examin what they say concerning christ jesus . he that was most conversant with him , and beloved by him , and lived to see his divinity contested by some , and denied by others , is most ample in setting it forth in his admirable , sublime , and divine introduction to his gospel . which all the wit of mankind can never make tolerable sense of , if they deny christ's being the eternal son of god ; and it is he , that hath preserved those conferences with the jews , wherein he asserts his own divinity . s. paul was a stranger to him while he lived ; but at the same time when he was so zealous to perswade the gentiles to the worship of god and not of creatures , he calls him god , over all blessed for evermore . and when he saith , that the eternal power and godhead are known by the creation of the world , he attributes the creation of all things to christ , applying to him those words of the psalmist , thou lord in the beginning hast laid the foundation of the earth and the heaven , the work of thy hands . which cannot be understood of any metaphorical creation . and after the strictest examination of copies , those will be found the best , which have that reading on which our translation is grounded . and without controversie great is the mystery of godliness , god was manifest in the flesh. so that god's being manifest in the flesh is made a great part of the mystery of christianity . but here arises a difficulty , which deserves to be consider'd ; i. e. if there were nothing in the christian doctrine , but the way of saving sinners by the doctrine and example of christ , there would be little objection to be made to it ; since the obtaining eternal life is certainly the best thing can be proposed to mankind , and the precepts of christ are divine and spiritual , plain and easie to be understood , and agreeable to the reason of mankind ; but many other things are imposed on men as necessary to be believed concerning christ jesus , as to his divinity , incarnation , and the hypostatical union of both natures , which perplex and confound our understandings ; and yet these things are not only deliver'd as mysteries of the christian faith ; but the belief of them is required as necessary to the salvation of sinners ; whereas , if they are revealed they are no longer mysteries ; and if they are not revealed , how come they to be made articles of faith ? the scripture knows of no other mysteries of faith but such as were hidden before the revelation of them , but since they are revealed they are plain and open to all mens capacities ; and therefore it is a great injury to the plainness and simplicity of the gospel to impose such incomprehensible mysteries , as necessary articles of faith ; and it is abusing the credulity of mankind , to make such things necessary to be believed , which are impossible to be understood . but those who have ever loved to deceive and abuse the rest of the world , have been always fond of the name of mysteries ; and therefore all such things are to be suspected , which come under that name . for , all such points which will not bear examination , must be wrapt up and reverenced under the name of mysteries , that is , of things to be swallow'd without being understood . but the scripture never calls that a mystery which is incomprehensible in it self , though never so much revealed . this is the main force of the objection , which i shall endeavour to remove by shewing , ( 1. ) that god may justly require from us in general , the belief of what we cannot comprehend . ( 2. ) that which way soever the way of salvation by christ be explained , there will be something of that nature found in it ; and that those who reject the mysteries of faith run into greater difficulties than those who assert them . ( 3. ) that no more is required as a necessary article of faith than what is plainly and clearly revealed . ( 1. ) that god may justly require from us in general , the belief of what we cannot comprehend . it is to very little purpose to enquire whether the word mystery in scripture be applied to such particular doctrines , whose substance is revealed , but the manner of them is incomprehensible by us ; for why may not we make use of such a word whereby to express things truely revealed , but above our comprehension ? we are certain the word mystery is used for things far less difficult and abstruse ; and why may it not then be fitly applied to such matters , which are founded on divine revelation , but yet are too deep for us to go to the bottom of them ? are there not mysteries in arts , mysteries in nature , mysteries in providence ? and what absurdity is there to call those mysteries , which in some measure are known , but in much greater unknown to us ? although therefore in the language of scripture it be granted , that the word mystery is most frequently applied , to things before hidden , but now revealed , yet there is no incongruity in calling that a mystery , which being revealed , hath yet something in it which our understandings cannot reach to . but it is meer cavilling to insist on a word , if the thing it self be granted . the chief thing therefore to be done is , to shew that god may require from us the belief of such things which are incomprehensible by us . for , god may require any thing from us , which it is reasonable for us to do ; if it be then reasonable for us to give assent where the manner of what god hath revealed is not comprehended , then god may certainly require it from us . hath not god revealed to us that in six days he made heaven and earth and all that is therein ? but is it not reasonable for us to believe this , unless we are able to comprehend the manner of god's production of things ? here we have something revealed and that plainly enough , viz. that god created all things , and yet , here is a mystery remaining as to the manner of doing it . hath not god plainly revealed that there shall be a resurrection of the dead ? and must we think it unreasonable to believe it , till we are able to comprehend all the changes of the particles of matter from the creation to the general resurrection ? but it is said that there is no contradiction in this , but there is in the mystery of the trinity and incarnation . it is strange boldness in men to talk thus of monstrous contradictions in things above their reach . the atheists may as well say , infinite power is a monstrous contradiction ; and god's immensity and his other unsearchable perfections are monstrous paradoxes and contradictions . will men never learn to distinguish between numbers and the nature of things ? for three to be one is a contradiction in numbers ; but whether an infinite nature can communicate it self to three different subsistences without such a division as is among created beings , must not be determin'd by bare numbers , but by the absolute perfections of the divine nature ; which must be owned to be above our comprehension . for let us examin some of those perfections which are most clearly revealed and we shall find this true . the scripture plainly reveals , that god is from everlasting to everlasting ; that he was and is and is to come ; but shall we not believe the truth of this till we are able to fathom the abyss of god's eternity ? i am apt to think ( and i have some thoughtfull men concurring with me ) that there is no greater difficulty in the conception of the trinity and incarnation , than there is of eternity . not , but that there is great reason to believe it ; but from hence it appears that our reason may oblige us to believe some things which it is not possible for us to comprehend . we know that either god must have been for ever , or it is impossible he ever should be ; for if he should come into being when he was not , he must have some cause of his being ; and that which was the first cause would be god. but , if he was for ever he must be from himself ; and what notion or conception can we have in our minds concerning it ? and yet , atheistical men can take no advantage from hence ; because their own most absurd hypothesis hath the very same difficulty in it . for something must have been for ever . and it is far more reasonable to suppose it of an infinite and eternal mind , which hath wisdom and power and goodness to give being to other things , than of dull , stupid and sensless matter , which could never move it self , nor give being to any thing besides . here we have therefore a thing which must be owned by all ; and yet such a thing which can be conceived by none . which shews the narrowness and shortness of our understandings , and how unfit they are to be the measures of the possibilities of things . vain men would be wise ; they would fain go to the very bottom of things , when alas ! they scarce understand the very surface of them . they will allow no mysteries in religion ; and yet every thing is a mystery to them . they cry out of cheats and impostures under the notion of mysteries ; and yet there is not a spire of grass but is a mystery to them ; they will bear with nothing in religion which they cannot comprehend , and yet there is scarce any thing in the world which they can comprehend . but above other things the divine perfections , even those which are most absolute and necessary are above their reach . for let such men try their imaginations about god's eternity , not meerly how he should be from himself , but how god should coexist with all the differences of times and yet there be no succession in his own being . i do not say there is such difficulty to conceive a rock standing still when the waves run by it ; or the gnomon of a dial when the shadow passes from one figure to another ; because these are gross unactive things ; but the difficulty is far greater where the being is perfect and always active . for , where there is succession there is a passing out of not being in such a duration into being in it ; which is not consistent with the absolute perfection of the divine nature . and therefore god must be all at once what he is , without any respect to the difference of time past , present or to come . from whence eternity was defined by boethius to be a perfect and complete possession all at once of everlasting life . but how can we form any conception in our minds of that being all at once , which hath such different acts as must be measur'd by a long succession of time ? as , the creating and dissolving the frame of the world ; the promising and sending the messias ; the declaring and executing a general judgment ; how can these things be consistent with a permanent instant , or a continuance of being without succession ? for , it is impossible for us in this case , as to god's eternity , to form a clear and distinct idea in our mind , of that which both reason and revelation convince us must be . the most we can make of our conception of it is , that god hath neither beginning of being , nor end of days ; but that he always was and always must be . and this is rather a necessary conclusion from reason and scripture , than any distinct notion or conception of eternity in our minds . from whence it evidently follows , that god may reveal something to us , which we are bound to believe , and yet after that revelation the manner of it may be incomprehensible by us , and consequently a mystery to us . hath not god revealed to us in scripture the spirituality of his own nature ? that he is a spirit and therefore will be worshipp'd in spirit and in truth ; for , that is a true reason why spiritual worship should be most agreeable to him . now , if we could have a clear , distinct positive notion in our minds of god's spiritual nature , we might then pretend that there is nothing mysterious in this , since it is revealed . but let such men examin their own thoughts about this matter ; and try , whether the utmost they can attain to , be not something negative , viz. because great absurdities would follow if we attributed any thing corporeal to god ; for , then he must be compounded of parts , and so he may be dissolved ; then he must be confined to a certain place , and not every-where present ; he cannot have the power of acting and self-determining which a a meer body hath not . for the clearest notion we can have of body , is , that it is made up of some things as parts of it , which may be separated from each other , and is confined to a certain place , and hath no power to move or act from it self . but some of these men who cry down mysteries and magnifie reason , to shew how slender their pretences to reason are , have asserted a corporeal god , with shape and figure . it was indeed , well thought of by those who would make a man to be god , to bring god down as near to man as might be . but how to reconcile the notion of a body with infinite perfections , is a mystery to me , and far above my comprehension . but if it be no mystery to such men , they must either deny god's infinite perfections or shew how a bodily shape can be capable of them . but some men can confound finite and infinite , body and spirit , god and man , and yet are for no mysteries ; whereas these things are farther from our reach and comprehension , than any of those doctrines which they find fault with . but to proceed . if we believe prophesie , we must believe gods fore-knowledge of future events : for , how could they be fore-told if he did not fore-know them ? and if he did fore-know those which he did fore-tell , then it was either because those only were revealed to him which is inconsistent with the divine perfections ; or that he doth fore-know all other events and only thought fitting to reveal these : but how can they solve the difficulties about divine prescience ? is there no mystery in this ? nothing above their comprehension ? what then made their great master deny it , as a thing above his comprehension ? because nothing can be fore-known but what hath a certain cause , and therefore , if evil actions be fore-told god must be the cause of them , and men will not be free agents in them . and yet it is most certain , that the sufferings of christ by the wickedness of men , were fore-told . what then ? must we make god the author of sin ? god forbid . will the righteous judge of all the earth , punish mankind for his own acts , which they could not avoid ? then we must yield , that there is something in the manner of the divine prescience , which is above our comprehension . and the most searching and inquisitive men have been forc'd to yield it at last , as to the connection between the certainty of prescience and the liberty of human actions . is it not then much better to sit down quietly at first , adoring the infiniteness of god's incomprehensible perfections , than after all the huffings and disputings of men to say , in ignorantiâ solâ quietem invenio , as the great schoolman did ? surely then , here is something plainly revealed , and yet the manner of it is still a mystery to us . i shall not now insist on any more of the particular attributes of god , but only in general i desire to know , whether they believe them to be finite or infinite ? if to be finite , then they must have certain bounds and limits which they cannot exceed ; and that must either be from the imperfection of nature , or from a superiour cause , both which are repugnant to the very being of god. if they believe them to be infinite , how can they comprehend them ? we are strangely puzzled in plain , ordinary , finite things ; but it is madness to pretend to comprehend what is infinite ; and yet if the perfections of god be not infinite they cannot belong to him. i shall only adde , in consequence to this assertion , that if nothing is to be believed , but what may be comprehended , the very being of god must be rejected too . and therefore i desire all such who talk so warmly against any mysteries in religion to consider whose work it is they are doing ; even theirs who under this pretence go about to overthrow all religion . for , say they , religion is a mystery in its own nature ; not this or that , or the other religion ; but they are all alike , all is mystery ; and that is but another name for fraud and imposture . what were the heathen mysteries but tricks of priest-craft ; and such are maintained and kept up in all kinds of religion . if therefore these men , who talk against mysteries understand themselves , they must in pursuance of their principles reject one god , as well as three persons ; for , as long as they believe an infinite and incomprehensible being , it is nonsense to reject any other doctrine , which relates to an infinite being , because it is incomprehensible . but yet these very men , who seem to pursue the consequence of this principle to the utmost , must assert something more incomprehensible than the being of god. for , i appeal to any man of common understanding , whether it be not more agreeable to reason to suppose works of skill , beauty and order to be the effects of a wise and intelligent being , than of blind chance and unaccountable necessity ; whether it be not more agreeable to the sense of mankind to suppose an infinite and eternal mind endued with all possible perfections to be the maker of this visible world ; than , that it should start out from it self , without contrivance , without order , without cause ? certainly such men have no reason to find fault with the mysteries of religion because they are incomprehensible , since there is nothing so absurd and incomprehensible , as their darling hypothesis ; and , there is nothing which can make it prevail , but to suppose mankind to be as dull and insensible as the first chaos . thus i have shewn that it is not unreasonable for god to require from us the belief of something which we cannot comprehend . ( 2. ) i now come to consider , whether those who are so afraid of incomprehensible mysteries in our faith , have made it so much more easie in the way they have taken . and notwithstanding all the hectoring talk against mysteries and things incomprehensible in religion , i find more insuperable difficulties in point of reason in their way than in ours . as for instance , ( 1. ) it is a more reasonable thing to suppose something mysterious in the eternal son of god's being with the father before the world was made by him ; ( as s. iohn expresses it in the beginning of his gospel ) than in supposing that although iohn the baptist were born six months before jesus christ ; that yet christ was in dignity before him . what a wonderfull mystery is this ? can men have the face to cry down mysteries in deep speculations , and matters of a high and abstruse nature , when they make such mysteries of plain and easie things ? and suppose the evangelist in profound language and lofty expressions to prove a thing , which was never disputed , viz. that although christ jesus were born six months after iohn , yet he was in dignity before him ? yet this was a mystery , which , as i remember , faustus socinus glories in that his uncle laelius obtained by revelation . ( 2. ) it is a more reasonable thing to suppose that a divine person should assume human nature , and so the word to be made flesh ; than to say , that an attribute of god , his wisdom or power is made flesh , which is a mystery beyond all comprehension ; there may be some difficulties in our conception of the other , but this is a thing beyond all conception or imagination ; for an accident to be made a substance is as absurd , as to imagin it to subsist without one . ( 3. ) it is more reasonable to suppose that the son of god should come down from heaven and take our nature upon him , than that a man should be rapt up into heaven , that it might be said that he came down from thence . for in the former supposition we have many other places of scripture to support it , which speak of his being with god , and having glory with him before the world was ; whereas there is nothing for the other , but only that it is necessary to make some tolerable sense of those words . ( 4. ) it is more reasonable to believe that god should become man by taking our nature upon him , than that man should become god. for in the former , there is nothing but the difficulty of conceiving the manner of the union , which we all grant to be so between soul and body ; but in the other there is a repugnancy in the very conception of a created god , of an eternal son of adam , of omnipotent infirmity , of an infinite finite being . in the former case , an infinite is united to a finite ; but in the other a finite becomes infinite . ( 5. ) it is more reasonable to believe that christ jesus should suffer as he did for our sakes than for his own . we are all agreed that the sufferings of christ were far beyond any thing he deserved at god's hands ; but what account then is to be given of them ? we say that he made himself a voluntary sacrifice for expiation of the sins of mankind ; and so there was a great and noble end designed , and no injury done to a willing mind ; and the scripture as plainly expresses this , as it can do in words . but others deny this , and make him to suffer as one wholly innocent ; for what cause ? to make the most innocent persons as apprehensive of suffering as the most guilty ; and the most righteous god to put no difference between them , with respect to suffering ? ( 6. ) it is more reasonable to suppose such a condescension in the son of god to take upon him the form of a servant for our advantage ; than that a meer man should be exalted to the honour and worship which belongs only to god. for , on the one side , there is nothing but what is agreeable to the divine nature , viz. infinite love and condescension and pity to mankind ; on the other , there is the greatest design of self-exaltation that ever was in human nature , viz. for a meer man to have the most essential attributes and incommunicable honour which belongs to god. and whether of these two is more agreeable to the spirit and design of the new testament , let any man of understanding judge . for as it is evident , that the great intention of it is to magnifie the wonderfull love of god in the sending of his son ; so it is as plain that one great end of the christian doctrine was to take mankind off from giving divine worship to creatures ; and can we then suppose that at the same time it should set up the worship of a meer man with all the honour and adoration which belongs to god ▪ this is to me an incomprehensible mystery indeed , and far beyond all that is implied in the mysteries of the trinity and incarnation . for it subverts the very foundation of the design of christianity as to the reforming idolatry then in being ; it lays the foundation for introducing it into the world again ; for since the distance between god and his creatures is taken away , in the matter of worship , there is nothing left but the declaration of his will ; which doth not exclude more mediators of intercession but upon this ground , that the mediation of redemption is the foundation of that of intercession . and it is far more easie for us to suppose there may be some things too hard for us to understand in the mystery of our redemption by jesus christ , than that at the same time it should be both a duty and a sin to worship any but the true god with proper divine worship . for if it be idolatry to give it to a creature , then it is a great sin ; for so the scripture still accounts it ; but if we are bound to give it to christ who is but a creature , then that which in it self is a sin , is now become a necessary duty ; which overthrows the natural differences of good and evil , and makes idolatry to be a meer arbitrary thing . and i take it for granted , that in matters of religion , moral difficulties are more to be regarded than intellectual ; because religion was far more designed for a rule of our actions , than for the satisfaction of our curiosity . and upon due examination we shall find that there is no such frightfull appearances of difficulties in the mystery of the incarnation , as there is in giving divine worship to a creature . and it ought to be observed , that those very places which are supposed to exclude christ from being the true god ; must , if they have any force , exclude him from divine worship . for they are spoken of god as the object of our worship ; but if he be not excluded from divine worship , then neither is he from being the true god ; which they grant he is by office but not by nature . but a god by office who is not so by nature is a new and incomprehensible mystery . a mystery hidden from ages and generations as to the church of god ; but not made known by the gospel of his son. this is such a kind of mystery as the heathen priests had , who had gods many and lords many , as the apostle saith , i. e. many by office although but one by nature . but if the christian religion had owned one god by nature and only one by office , the heathens had been to blame chiefly in the number of their gods by office , and not in the divine worship which they gave to them . but s. paul blames the heathens for doing service to them which by nature are no gods ; not for doing it without divine authority , nor for mistaking the person who was god by office , but in giving divine worship to them who by nature were no gods ; which he would never have said , if by the christian doctrine , divine worship were to be given to one who was not god by nature . but these are indeed incomprehensible mysteries how a man by nature can be a god really and truely by office ; how the incommunicable perfections of the divine nature can be communicated to a creature ; how god should give his glory to another , and by his own command require that to be given to a creature , which himself had absolutely forbidden to be given to any besides himself . it is said by a famous iesuit ( i will not say how agreeably to their own doctrines and practices about divine worship ) that the command of god cannot make him worthy of divine worship , who without such a command is not worthy of it . and it is very absurd to say , that he that is unworthy of it without a command , can become worthy by it ; for it makes god to command divine honour to be given to one who cannot deserve it . ( for no meer man can deserve to be made god. ) but it is more agreeable to the divine nature and will not to give his honour to a creature . ( 3. ) but after all the invectives of these enemies to mysteries , we do not make that which we say is incomprehensible to be a necessary article of faith as it is incomprehensible ; but we do assert that what is incomprehensible as to the manner , may be a necessary article as far as it is plainly revealed . as in the instances i have already mentioned of the creation and resurrection of the dead ; would they in earnest have men turn infidels as to these things till they are able to comprehend all the difficulties which relate to them ? if not , why should this suggestion be allow'd as to the mysteries which relate to our redemption by jesus christ ? if it be said , the case is not alike for those are clearly revealed and these are not ; this brings it to the true and proper issue of this matter , and if we do not prove a clear revelation , we do not assert their being necessary articles of faith ; but my present business was only to take off this objection that the mysteries were incomprehensible and therefore not to be received by us . ii. and so i come to the second way , by which , we are to examin the several senses of christ jesus coming to save sinners : which of them tends more to the benefit and advantage of mankind ; or which is more worthy of all acceptation . and that will appear by considering these things ; ( 1. ) which tends most to the raising our esteem and love of christ jesus . ( 2. ) which tends most to the begetting in us a greater hatred of sin. ( 3. ) which tends most to the strengthening our hope of salvation by jesus christ. ( 1. ) as to the raising in us a greater esteem and love of christ. we are certain that the infinite love and condescension of christ jesus in under●aking such a work as the saving of sinners makes 〈◊〉 most worthy of all acceptation . some men may please themselves in thinking that by taking away all mysteries they have made their faith more easie , but i am certain they have extremely lessen'd the argument for our love , viz. the apprehensions of the wonderfull love and condescension of christ in coming into the world to save sinners . and yet this is the great argument of the new testament to perswade mankind to the love of god and of his son : god so loved the world that he gave his only begotten son , &c. this is indeed a mighty argument of love , if by the only begotten son be meant the eternal son of god , who came down from heaven , as s. iohn speaks just before ; but if no more be meant but only that god made a meer man to be his son , and after he had preached a while here on earth and was ill used and crucified by his own people , he exalted him to be god and gave him divine attributes and honours ; this were an argument of great love to the person of christ , but not to the rest of mankind . but gods love in scripture is magnified with respect to the world in the sending of his son. in this was manifested , saith the apostle , the love of god towards us , because that god sent his only begotten son into the world that we should live through him . herein is love , not that we loved god , but that he loved us and sent his son to be a propitiation for our sins . the great love we still see is towards us , i. e. towards mankind , but according to the other sense it must have been , herein was the love of god manifested to his son , that for his sufferings he exalted him above all creatures . he that spared not his own son , saith s. paul , but deliver'd him up for us all . if he were the eternal son of god who came to suffer for us , there is a mighty force and emphasis in this expression , and very apt to raise our admiration and our love ; but what not sparing his own son is there , if nothing were meant but that he designed by sufferings to exalt him ? for not sparing him supposes an antecedent relation of the highest kindness , but the other is only designing extraordinary kindness for the sake of his sufferings . therefore , the argument for the love of god is taken from what his son was , when he deliver'd him up for us all ; he was his own son ; not by adoption as others are ; s. iohn calls him , his only begotten son ; and god himself , his beloved son in the voice from heaven ; and this before his sufferings , immediately after his baptism , when as yet , there was nothing extraordinary done by him , as to the great design of his coming . which shews , that there was an antecedent relation between him and the father ; and that therein the love of god and of christ was manifested , that being the only begotten son of the father , he should take our nature upon him and for our sakes do and suffer what he did . this is indeed an argument great enough to raise our admiration , to excite our devotion , to inflame our affections ; but how flat and low doth it appear , when it comes to no more than this , that there was a man , whom , after his sufferings , god raised from the dead and made him a god by office ? doth this carry any such argument in it for our esteem and love and devotion to him as the other doth upon the most serious consideration of it ? ( 2. ) which tends most to beget in us a greater hatred of sin. for that is so contrary to the way of our salvation by jesus christ , that what tends most to our hatred of it , must conduce most to our happiness ; and therefore be most worthy of all acceptation . it is agreed on all hands , that christ did suffer very much both in his mind and in his body . in his mind , when it is said , that he was troubled in spirit ; that he began to be sorrowfull and very heavy ; and soon after , my soul is exceeding sorrowfull , even unto death . s. luke saith , that he was in an agony ; wherein he not only prayed more earnestly , but his sweat was as it were great drops of blood falling to the ground . what made this amazement , and dreadfull agony in the mind of the most innocent person in the world ? was it meerly the fear of the pains of death which he was to undergo ? that is impossible , considering the assurance which he had of so glorious a reward so soon following after ; when so many martyrs endured such exquisite torments for his sake without any such disturbance or consternation . but the apostles give us another account of it . s. peter , saith he , was to bear our sins in his own body on the tree ; that christ suffer'd for sins , the just for the unjust . s. paul , that god made him to be sin for us who knew no sin , that we might be made the righteousness of god in him . hereby we understand how so innocent a person came to suffer ; he stood in our stead ; he was made sin for us ; and therefore was to be treated as a sinner ; and to suffer that on our account , which he could not deserve on his own . if he suffer'd on his own account , this were the way to fill our minds with perplexity concerning the justice of providence with respect to his dealings with the most innocent and holy persons in this world ; if he suffer'd on our account , then we have the benefit of his sufferings , and therein we see how displeasing to god sin is , when even his own son suffer'd so much by taking the guilt of our sins upon him . and what can tend more to the begetting in us a due hatred of sin , than to consider , what christ himself suffer'd on the account of it ? what can make us have more dreadfull thoughts of it , than that the great and mercifull god , when he designed to save sinners , yet would have his own son to become a propitiation for the sins of mankind ? and unless we allow this , we must put force upon the plainest expressions of scripture ; and make christ to suffer meerly to shew god's power over a most innocent person , and his will and pleasure to inflict the most severe punishment without any respect to guilt . and surely such a notion of god , cannot be worthy of all acceptation . ( 3. ) which tends most to strengthen our hope of salvation by christ jesus . if we believe that he suffer'd for our sins , then we have great reason to hope for the forgiveness of them ; although they have been many and great , if we sincerely repent ; because the most prevailing argument for despair will be removed ; which is taken from the iustice of god , and his declared hatred of sin and displeasure against sinners . if god be so much in earnest displeased with the sins of mankind , and his justice be concerned in the punishment of sinners , how can they ever hope to escape , unless there be a way for his displeasure to be removed , and his justice to be satisfied ? and this the scripture tells us is done by christ , who died that he might be a sacrifice of atonement to reconcile us to god by his death ; as s. paul expresly affirms . and by this means , we may have strong consolation from the hopes of forgiveness of our sins . whereas , if this be taken away , either men must believe that god was not in earnest displeased with the sins of mankind ; which must exceedingly lessen our esteem of the holiness and iustice of god ; or if he were so displeased , that he laid aside this displeasure , without any atonement or sacrifice of expiation . and so , as many as look on god's iustice and holiness as necessary and essential attributes of god , will be in danger of sinking into the depths of despair , as often as they reflect seriously on the guilt of their sins . but on the other side , if we believe that while we were enemies , we were reconciled to god by the death of his son ; then we may have peace with god through our lord jesus christ ; and have reason to believe that there will be no condemnation to them that are in christ jesus by a lively faith and sincere repentance ; then they may with comfort look up to god as a reconciled father , through jesus christ our mediator ; then they may with inward satisfaction look beyond the grave , and stedfastly hope for that salvation which christ purchased on earth and will at last bestow on all such as love and obey him . to which god of his infinite mercy bring us all through iesus christ. for , this is a faithfull saying and worthy of all acceptation , that he came into the world to save sinners . finis . lately printed for henry mortlock at the phoenix in st. paul's church-yard , a sermon preached before the queen at white-hall , febr. 22. 1688 / 9. upon 1. pet. 14. verse 18. a sermon preached before the king and queen at white-hall , march the 23d . 1689 / 90. upon ecclesiastes 11. verse 9. christian magnanimity : a sermon preached in the cathedral church at worcester , at the time of the assizes , september 21. 1690. upon 2 tim. 1. verse 7. a sermon preached before the queen at white-hall , march the 1 st . 1690 / 1. on luke 6. v. 46. all four by the right reverend father in god , edward lord bishop of worcester . the bishop of worcester's charge to the clergy of his diocese , in his primary visitation , begun at worcester , septemb. 11. 1690. quarto . notes, typically marginal, from the original text notes for div a61575-e160 ver. 13. 1 joh. 1.7 . ch. 2. v. 2. phil. 2.6 , 7. act. 12.22 . joh. 6.32 , 33. 38.50.58.62 . joh. 8.58 . v. 59. joh. 10.30 . v. 31. v. 32 , 33. v. 36. matt. 3.17 . matt. 26.63 . v. 64. mark 14.62 . v. 64. matt. 26.66 . luk. 22.71 . joh. 17.5 . joh. 1.1 , 2 , &c. rom. 9.5 . rom. 1.20 . col. 1.16 . heb. 1.2 , 10. 1 tim. 3.16 . discourse of the word mystery , &c. p. 5. observations on dr. wallis his four letters , p. 4 psal. 90.2 . revel . 1.4 . c. 11. v. 17. bifterfield . c. grell . p. 50. pet●v . de trinit . l. 3. c. 9. §. 15. de consol. l. 3. s. joh. 4.24 . socin . prael . c. 11. cajetan . in 1. q. 22. art . 4. s. joh. 17.3 . 1 cor. 6.6 . socin . ad eutrop. p 96 c. wick . c. 11. catech. racov. p. 65. 1 cor. 8.5 . gal. 4.8 . smiglec . de divin . verb. incarn . nat. p. 45. nova monstra , &c. p. 42. joh. 3.16 . v. 13. 1 joh. 4.9 . v. 10. rom. 8.32 . john 1.14 . ch . 3. v. 16. luk. 3.22 . joh. 13.21 . matt. 26.37 , 38. mark 14.33 , 34. luk. 22.44 1 pet. 2.24 . 3.18 . 2 cor. 5.21 . rom. 5.10 . 2 cor. 5.19 . heb. 9.15 . apples of gold from the tree of life with pictures of silver precious and pleasant, or such other pearls, as are added to the third impression, of the victory of patience ... / by r. younge florilegus. younge, richard. this text is an enriched version of the tcp digital transcription a67735 of text r629 in the english short title catalog (wing y137). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 58 kb of xml-encoded text transcribed from 10 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a67735 wing y137 estc r629 12126789 ocm 12126789 54627 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a67735) transcribed from: (early english books online ; image set 54627) images scanned from microfilm: (early english books, 1641-1700 ; 907:19) apples of gold from the tree of life with pictures of silver precious and pleasant, or such other pearls, as are added to the third impression, of the victory of patience ... / by r. younge florilegus. younge, richard. 16, [2] p. printed by j. bell, for james crump ..., london : 1654. reproduction of original in union theological seminary library, new york. caption title. imprint taken from colophon. eng christianity -philosophy. a67735 r629 (wing y137). civilwar no apples of gold from the tree of life: with pictures of silver precious and pleasant. or such other pearls, as are added to the third impress younge, richard 1654 10332 11 0 0 0 0 0 11 c the rate of 11 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2002-11 tcp assigned for keying and markup 2002-12 aptara keyed and coded from proquest page images 2003-01 john latta sampled and proofread 2003-01 john latta text and markup reviewed and edited 2003-02 pfs batch review (qc) and xml conversion apples of gold from the tree of life : with pictures of silver precious and pleasant . or such other pearls , as are added to the third impression , of the victory of patience . printed for their satisfaction that have the second impression already ; and for a tast to others . by r. younge florilegus . [ place them next after the epistle . ] alphonsus king of aragon being demanded , what company he liked best ? replyed , bookes , for these ( saith he ) without feare , or flattery , or any reward , will tell me faithfully all that i desire to know . pithy sentences , and choise apothegmes ; are not onely as pictures for ornament ; but also briefe and happy conclusions : extracts of experience , that both leave a deeper impression in the heart , and take faster hold on the head , and memory . they are to the mind , as musick to the ear , which ( next to sleep ) is the best recreation . quaint and elegant phrases , on a good subject : are baits to make an ill man virtuous . this little incheiridion , is a feast of them : wherein wholsomenesse strives with pleasantnesse , and variety with both . by perusall whereof , a man may not onely become more eloquent , but more wise and good . yea , let him con'n them well , and ( with gods blessing ) he may in this short journey , make more true gaine , then does the spanish fleet from the west-indies . for in so doing , he shall greatly increase his knowledge , and lessen his vices . in one hour he may read it , and for ever after be the better for it antisthenes being asked what fruit he had reaped of all his study ? made answer , i have learned by it , both to live , and walke with my selfe . ambros was wont to say , i am never lesse alone ; then when i am all alone : for then i can injoy the presence of my god , without interruption . dubartas ( and before him scipio ) would not spare to tell his friends ; i have never better company , then when i have no company : for then can i freely entertain my own thoughts , and converse with all the learned , which have been in former ages . when cato vtican , in vacation times , and at his best leasure , went to recreate himselfe in the country , he used to cary with him the best philosophers , and choisest books . algerius an italian martyr said , he had rather be in prison with cato , then with caesar in the senate house . cicero was , and i am of his mind ; and though i be no hermit , to sit away my dayes in a dull cell , yet will i choose rather to have no companion then a bad one . my reason is , the soule that lives among thornes , [ vicious men ] shall hardly thrive in grace . they are such backbyasses to a godly life , that they will do what they can , to hinder our goodnesse to heaven , and the goodnesse of heaven to us ; they will wither all our good parts and qualities which are in us ; like an evill north-wind , they blow upon the buds of our graces , and nip them . there be some that care not to know ; and there be some , that care for nothing else but to know ; many strive after knowledge , but why ? they would be wiser , not holier by it : it is their own honour they seek , not the honour of christ . men of herods mind , whom you shall see turning over the bible , searching the scriptures , examining the prophets , but to what end and purpose ? to know good , but to do evill . now he that is unwilling to obey , god thinks unworthy to know . whence many striving to expell ignorance , fall into error ; as an empirick to cure one disease ; causeth a worse . true , a wicked man may be taken for a wise man ( as a bristo stone , may be taken for a diamond ) but were he so in deed , he would fore-fee the torments of hell , and prevent them , as bernard speakes . yea , to speak really , he is worse then a fool , for , saith saint augustine , if the holy ghost termes him a foole , that onely laid up his own goods , luk. 12. 18. 20. finde out a name for him , that takes away other mens . men of the world think that to be wisdome , which is not ; like eve , who thought it wisdome to eat the forbidden fruit ; or absalom , who thought it wisdome to lie with his fathers concubines , in the sight of all the people ; or the false steward , who thought it wisdome to deceive his master : as what saies pharaoh to his deep counsellers ? come , let us do wisely , when indeed he went about that which destroyed him , and his country . the scribes , pharisees , and elders tooke counsell against christ , as though they would most wisely prevent their own salvation . ioseph's brethren to prevent his having dominion over them , as his dreames imported , thought they had taken a very wise course , in selling him to the ishmalitish merchants , which was indeed the onely meanes to effect it . and the same is to be observed in all other cases : that the greatest politician , is the greatest foole . he is most wise , that is most holy : for goodnesse , in the scripture , is termed wisdome ; and vice , folly ; sinners and fools , seunonomies , prov. 1. 7. he is the best scholler that learns of christ obedience , humility , &c. he is the best arithmetician , that can add grace to grace . he is the best learned , that knows how to be saved ; yea , all the arts in the world are artlesse arts to this . wherefore o god make me but soule wise , and i shall never envy their knowledge , that pirty my simplicity : yea , let me be weak in policy , to i may be wise to salvation . the first lesson of a christian , ( and so the first step to wisdome ) is humility , mat. 11. 29. prov. 1. 7. he will teach the humble his way , psal. 25. 9. and he that hath not learned the first lesson , is not fit to take out a new , 1 cor. 3. 18. yea , saith st cyprian , it is as much lost labour , to preach unto a man the things of god , before he be humbled with the sight of his wants , as to offer light to a blind man , to speake to a deafe man , or to labour to make a brute beast wise . cyprian brings in the devill triumphing over christ , in this manner ; as for my followers , i never dyed for them , ( laid down my life , &c. ) as christ hath done for his ; i never promised them so great reward as christ hath done to his ; and yet i have more followers than he , & they do more for me than his do for him . o that men would duly consider how true this is , and amend before the draw-bridge be taken up ; but this is the misery , and a just plague upon our so much for mality and prophanesse , under our so muc● means of grace : there be very few men that make not the whole bible , and all the sermons they hear , yea , the checks of their own consciences , and the motions of god spirit , utterly in-effectuall for want of wit , and grace to apply the same to themselves . the naturall man is just like a child , that ( beholding his naturall face in a glass ) thinks he sees another childs face , and not his own . we do not more love our selves above others ; then we see others better then our selves . but this is to be affectedly blind : wherefore as one sayes that poverty is justly contemptible that is purchased with following of vice : so i in this case , that poverty of wit , and grace , is justly contemptible , which is purchased by a wilfull rebellion against god , and the great meanes of knowledge and grace which we injoy . those soules have seeled eyes , that see not sinne in their best actions . it is an easie matter to believe , thinks the worldling , but he that goes about it shall find it as hard a work to believe the gospel , as to keepe the law ? and onely god must inable to both . and yet , so far as we come short of either , so far we have just cause to be humbled , if we consider 〈◊〉 god made us , and how we have unmade our selves . the papists , when they could not rule luther , railed on him , and called him apostate . who answered , i am so indeed ; for i am falne off ( i bless god ) from the devill and the pope . where had you your ordination ? where was your religion before luther ? ( said a priest to one of our ministers : ) in the bible , quoth he , where yours never was . master greenham refusing subscription to the rishop of ely ; objecting that luther thought such ceremonies might be retained in the church , answered ; i reverence more the revealed wisdome of god ; in teaching mr. luther so many necessary things to salvation ; then i search his secret judgements , in keeping back from his knowledge other things of lesse importance . none but a deity could have found out a way how man , that had justly made himselfe most unhappy , should with a full satisfaction to exactest justice , be made againe most happy ; god ( saith bernard ) so loved his son , that he gave him all the world for his possession , psal. 2. 8. but he so loved the world , that he gave sonne and all for its redemption . king alphonsus , did not so much wonder at his courtiers ingratitude to him , as at his own unthankfulnesse to god . what ever carnall reason may suggest , we shall find no better way to prevent the ruine of the camp , raging of the plague , drowning of the ship ; then the stoning of sacrilegious achan , flaying of adulterous zimry and cosby , and casting ionas over board . obedience is the best sacrifice . mustle-borough field , was won by the english , the selfe same day and hour , when those balaams blocks ( idolatrous images ) were burnt at london , by order of parliament , acts and monuments , fol. 669. prayer and supplication , like sauls sword , and ionathans bow never return empty . no forces are so strong as the spirituall , which made the queen mother of scotland confesse , that she more feared the prayers and fasting of mr. knox , and his assistance , then an army of twenty thousand men . leoline prince of wales , when he was moved by some about him , to make war upon our henry the third replyed ; yea , did i not much more fear his alms , then his armies . fredrick the elector of saxony , intending to war against the archbishop of magdenburgh , sent a spye to search out his preparations , and to hearken out his designes : but understanding that he did nothing more , then commit his cause to god , and give himselfe to fasting and prayer : let him fight , saith he , that hath a mind to it ; i am not so mad , as to fight against him , that trusts to have god his defender and deliverer . all heavenly hearts are charitable ; and to be a means to bring others to heaven , is the inseparable desire of every one that belongeth to it ; good men wish all good , and happy like themselves . love to the body , is but the body of love ; the soul of love , is the love of the soule . one drunkard may professe to another , that he loves him as wel as himself ; and therein speaks truth , for , saith augustine most elegantly , to such an one , thou lovest thy selfe , so as thou wlit destroy thy selfe ; and thou will destroy him whom thou lovest as thy selfe ; yea , better then themselves ; for you shall have one ruffian salute another , with , god save you sir , but after some strange attestations , sweare away himselfe with , god damn me sir : now how can any wise man think him a friend , that is his own enemy ? he that is evill to himselfe , to whom will he be good ? but see the depth of such a mans love , and whether it be not to damn thy body and soul everlastingly . s. ambrose tells us of one , who solicited a godly woman to incontinency , saying , he infinitely loved her : she answers , if you love me so well as you seem , put one of your fingers into the flame , till your flesh be burnt off : he replyes , that was no part of love in her to require it : yes , said she , if yours be love , to cause both my body and soule to burne in hell fire for ever ; which by consequence will follow , if i yeeld to your request , and take your counsel . the tender mercies of the wicked are cruel , pro. 12. 10. a drinking friendship , is but a drunken friendship : and believe it , thou wilt find those friends firmest , that thy vertues purchase thee : these will love thee , when thy wealth is gone : whereas those that be wonne without desert , will also be lost without a cause : you need but be an arbitrator between two such friends to make them both your enemies . things that differ in their end , will surely part in their way : now thy end is to gain him , his end to make a gain of thee . and have you deserved never so well from him , the denyall of one favour , nay , an health , shall drown the memory of many fore-performed ones : which is all one , as if for the abortion of one child , a man should kill all the former issue : whereas the good mans thanks for old favours , lives even in the blows of injurie : or can you not feed these vermine as you have done , away they go , like a sunne diall , you shall be no longer regarded , then you are shined on by prosperity yea , rats run not faster away from an house on fire , not lice from a dead bodie ; then they from poverty : and if ever it be your misery , to stand in need of them , look for no other requitall , then iob had of his carnall friends : whom he compares to a deceitfull brook , which in winter is hard frozen with cold , in summer dried up with heat , between winter and summer passing away , alwaies deceitfull , never of use . yea , a man may say of such friends , as a learned antiquary said of rumney marsh : bad in winter , hurtfull in summer , never good . and thou hast sped well , if such friends prove not dangerously hurtfull , as well as helplesse . have we not known some of them resemble the snake ; which when a kind husbandman had taken out of the cold , and cherished in his bosome , and she had recovered her lively heat , and was grown lusty : singled out him , ungratefully to try her first sting upon . or a promotor , that in lent eats flesh at your table , and yet is the first that accuseth you to the magistrate . if ziba be waxed great under mephihosheth , he will give him a list for all he hath . a promoted begger hath not seldome renounced his advancer . and what else can be looked for from them ? they cannot make conscience of civill duties , who make none of divine . if a man have cast off his god , he will easily cast off his friend . they that have broken their faith with him , will keep no faith with us . when religion is once gone , humanity will not stay long after . nothing rivits hearts so close , as religion : it unites them together as glew doth boards together : it makes a knot , even between such as never saw one anothers face , that alexander can not cut : yea , tyrants will sooner want invention for torments , then they with tortures be made treacherous . how many have chosen rather to embrace the flames , then to reveale their companions , and brethren in christ ? there is no friendship like the friendship of faith . there is amor , among beasts ; dilectio , among men ; charitas , among christians , that is their peculiar , nature , makes husband and wife but one flesh ; grace makes them even one spirit : and it is a question , whether naturall parents are to be beloved above spirituall : we know that christ preferred his spirituall kindred ▪ to that of the flesh : and major est connexio cordium , quàm sanguinum , saith beza . aristippus , and aeschenes , two famous philosophers , being fallen at variance , aristippus came to aeschenes , and saies , shall we be friends againe ? yes , with all my heart , saies aeschenes : remember then saies aristippus , that though i be your elder , yet i sought for peace : true , saith aeschenes , and for this i will ever acknowledge you the more worthy man ; for i began the strife , and you the peace . demosthenes , being reproached by one ; answers , i will not strive with thee in this kind of fight , in which he that is overcome , is the better man . whom we may do well to imitate , and onely labour ( when aspersed ) as the ecclipsed moon , to keep on our motion , till we wade out of the shadow , and receive our former splendour : in which take master calvin for a pattern ; who said , though luther call me a devill , yet i will honour him as a dear servant of god . milde words , and gentle behaviour , may be resembled to milke , that quenches wildfire ; or oyle , that quenches lime , which by water is kindled . gregory nazianzen , ( i pray mind it seriously ) told his friends , that iulian would prove a notorious wicked man , he took such delight in disputing against that which was good . when erasinus was asked by the elector of saxony , why the pope and his clergy could so ill abide luther ? he answered , for two no small offences , viz. he had medled with the popes triple crowne , and with the monkes fat paunches . there was never any to whom some belialists took not exceptions : it is not possible to please or displease all , seeing some are as deeply in love with vice , as others are with vertue ; and the applause of ignorant and evill men hath ever been vilipended by the wise and vertuous . phocion had not suspected his speech , had not the common people applauded it . antisthenes mistrusted some ill in himselfe , for the vulgar commendations . socrates ever suspected that , which past with the most , and generall commendations . and reason good , for most mens soules are drowned in their senses ; or so bleered with custome , that they cannot distinguish , nor discern the true visage of things : but are deluded with misprisions ▪ and false surmises , even against goodnesse it selfe ; and carried away with weak opinions , raised from vulgar mistakes , and shadowes of things . and indeed , no vice could ever be loved but for the seeming good , which it makes shew of . worldly hearts can see nothing in actions of zeal , but folly and madness ; untill we be born again , we are like nicodemus , who knew not what it was to be borne againe , iohn 3. untill we become zealous our selves , we are like festus , who thought zeal madnesse , act. 26. untill we be humble our selves , we are like michael , who mocked david for his humility , and thought him a foole , for dancing before the arke , 2 samuel 6. 16. 20. and how should they other then miscarry ; who have a pirate ( the flesh ) for their guide . as who observes not , that some will condemne , what they as little understand , as they do themselves : and that others , the better a thing is , the worse they will like it . as nothing is more bitter then honey , to him that hath the iaundies . but contumelies and contempt , that are cast upon us for goodnesse should be born cheerfully , because they are confirmations of our conformity to christ , and add weight to our crownes . therefore the apostles rejoyced , that they were graced so , as to be disgraced for christ , act. 5. 41. the worlds smiles , may be resembled to the fruit that undid us all , which was faire to the sight , smooth in handling , sweet in tast ; but deadly in effect , and operation . i would not , saith luther , have the glory and fame of erasmus ; my greatest fear is , the praises of men . yea , i rejoyce saith he , that satan so rages and blasphemes : it is likely i do him and his kingdom the more mischiefe . whence ierome told austin , it was an evident signe of glory to him , that all hereticks did hate and traduce him . to be praised of evill men ( said bion ) is to be praised for evill doing : so the better they speak of a man , the worse , and the worse , the better ; as being like the blackamores , who ( judging of beauty by contraries ) paint the angels black , and the devils white . or the iewes , who preferred barabas , before iesus . yet there are not a few , who feare the worlds opinion , more then gods displeasure ; which is to runne into the fire , to avoid the smoak ; who more dread the mockes and flouts of men on earth , then they do the grinning mocks of the devills in hell ; which makes them cease to be good christians , that they may be thought good companions : wherein they put down aesop's foolish fishes , that leap out of the warm water , into the burning fire for ease : or timocrates , who , as thucidides relates , kil'd himselfe for fear , least he should be drowned . or narcissus , who to embrace his shadow , drowned himselfe : but for a man to be scoft out of his goodness , by those which are lewd , is all one , as if a man that seeth should blindfold himselfe , or put out his eyes , because some blind wretches revile and scoffe at him for seeing ; or as if one that is sound of limms , should limpe or maime himselfe to please the cripple , and avoid his taunts . a wise man will not be scoft out of his money , nor a just man be flouted out of his saith : the taunts of ishmael shall never make an isaac out of love with his inheritance . dion writes of severus , that he was carefull of what he should doe , but carelesse of what he should heare . libanius could say , if basile commend me , i care not what all other say of me : if demetrius have a good report of the truth , and such an one as st. iohn , to bear record for him , he need not care though diotrephes prattle as fast against them both with malicious words . latimer would rejoyce when any objected indiscretion against him in his sermons , saying , he knew by that , that they could not object against the matter it self . as i think not my self either longer or shorter , at morning , or at noon , because my shadow is so ( saith politian ) no more am i lifted up , nor cast down , with mens flatteries or slanders . charles the fifth , coming to paris , and being entertained with a speech , that tended much to his praise ; answered , that the orator rather taught him what he ought to be , then told him what he was . good men will neither back-bite others , nor give eare to back-biters of others ; whence austin wrote over his table thus : to speake ill of the absent forbeare , or else sit not at table here . surgius , and bacchus , two great courtiers , and blessed martyrs , being accused for christians , and commanded to offer unto the idols , refused to go into the temple , saying : we o emperour , are bound to you onely in an earthly warfare , you have no command over our souls ; god onely is lord of them . paulinus nolanus , when his city was taken by the barbarians , prayed thus to god : lord , let me not be troubled at the losse of my gold , silver , honour , &c. for thou art all , and much more then all these unto me . when some bad stop luthers mouth with gold and preferment ; one of his adversaries answered , it is in vain , he cares neither for wealth nor honour ; yea , when great gifts were offered him to a better end , he refused them , saying , that god should not put him off with these things ; nor would he be satisfied with any thing that was here below . thou hast made us , o lord , for thy selfe ( saith austin ) and our hearts are unquiet till they come unto thee . as what i have , saith bernard , if offered to thee , pleaseth not thee without my selfe ; so , o lord , thy good things we have from thee , though they refresh us , yet they satisfie us not without thy selfe . in spaine they lived happily , untill fire made some mountaines vomit cold ; but what miserable discords have followed ever since . they offered to make luther a cardinall if he would be quiet ; no , saith he , i will not betray the truth by my silence if ye would make me pope . when they offered basile money ▪ and prelerments to tempt him , he answered , can you give me money that can last for ever , and glory that may eternally flourish ? again , when valence the emperour sent to offer him large preferments , and to tell him what a great man he might be , he answered , offer these things to children , not to christians . nor would any solicite them to doe ill did they rightly know them , for what cicero speaks of cato , viz. o gentle cato , how happy art thou to have been such an one , that never man durst yet presume to solicite in any dishonest cause , or contrary to duty , may be applyed to every beleever rightly so stiled . the magnanimous christian , will lose his life rather then the peace of a good conscience : like iohn baptist , he will hold his integrity , though he lose his head for it . and reason good , for let a man but keep a good correspondence with god , and his own conscience : and then he may answer all frighting alarms , as he did when the tyrant threatned him : i will take away thy house , yet thou canst not take away my peace : i will break up thy schoole , yet shall i keep whole my peace : i will confiscate all thy goods , yet there is no premunire against my peace : i will banish thee thy country , yet i shall carry my peace with me . a priest might enter into a leaperous house without danger , because he had a calling from god so to do ; and we may follow god dry-shod , through the red sea . i more fear what is within me , saies luther , then what comes from without : the stormes and wind without do never move the earth , onely vapours within cause earthquakes , iames 4. 1. it is not the tossing of the ship , but the distemper of the stomacke , that causeth sicknesse ; the choller within and not the waves without : whence vespasian ( having conquered ierusalem ) refused to have the crowne set upon his head ; saying , i indeed am the rod in gods hand , but it is their sins onely that hath subdued them . ierome writes of a brave woman , that being upon the rack , bad her persecutors do their worst , she was resolved rather to die then lie . the prince of conde , being taken prisoner by charles the ninth of france ; and put to his choise , whether he would go to mass , or be put to death , or suffer perpetuall imprisonment ? answered , the former i will never do by gods grace ; as for the two latter , let the king do with me what he pleaseth ; for god , i assure my selfe , will turne all to the best . the heavens shall as soon fall ( said william flower to the bishop that perswaded him to save his life by retracting ) as i will forsake the opinion and faith i am in , god assisting me . iohn noyes took up a fagot at the fire , and kissed it , saying , blessed be the time , that ever i was born , to come to this preferment . never did neckarchief become me so well as this chaine , said alice driver when they fastned her to the stake to be burnt . master bradford put off his cap , and thanked god when the keepers wife brought him word he was to be burned on the morrow ; and master taylor fetcht a friske when he was come neare the place where he was to suffer . henry and iohn , two augustine monks , being the first that were burnt in germany ; and master rodgers , the first that was burnt in queene maries dai●s , did all sing in the flames , vincentius , as luther reports , made a sport of his torments , and gloried when they made him go upon hot burning coales , as if they had beene roses . be of good cheere , said one martyr to her husband that was to suffer with her , for though we have but an ill diner , we shall sup with christ . and what said iustine martyr to his murtherers , in behalfe of himselfe , and his fellow martyrs ; you may kill us , but you can never hurt us ? and francisco soyit to his adversaries , you deprive me of this life , and promote me to a better , which is , as if you should rob me of counters , and furnish me with gold . the sooner i die , quoth another , the sooneer i shall be happy . when pyrrhus tempted fabricius ; the first day with an elephant , so huge and monstrous a beast ▪ as before he had not seen ; the next day with money , and promises of honour : he answered , i feare not thy force , and i am too wise for thy fraud . he will never fear to be killed , who by killing is sure to be crowned . a christians resolution , is like that of gonsalvo : who protested to his souldiers , shewing them naples , that he had rather die one foot forwards , then to have his life secured for long by one foot of retrait . when modestus , the emperours lieutenant , threatned to kill bazill , he answered , if that be all , i fear nor , yea , your master cannot more pleasure me , then in sending me unto my heavenly father , to whom i now live , and to whom i desire to hasten . and another time being threatned with bonds , banishment , confiscation , cruell torture , death , &c. he bad him fright babies with such bug-bears ; his life might be taken away , but not his comfort ; his head , but not his crowne . yea , quoth he , had i a thousand lives , i would lay them all down for my saviours sake , who hath done abundantly more for me iohn ardely profest to bonner , when he told him of burning , and how ill he could indure it , that if he had as many lives , as he had haires on his head , he would lose them all in the fire , before he would lose his christ . gordius the martyr , said , it is to my losse , if ye bate me any thing of my sufferings . origen was so earnest to suffer with his father , when he was but sixteen years of age , that if his mother had not kept his clothes from him , he would have ran to the place where he suffered , to professe himselfe a christian , and to have suffered with him ; which was a common thing with the martyrs , making all hast , least they should misse of that noble entertainment . austin observed , that though there were many thousands put to death for professing christ ; yet they were never the fewer for being slaine ; and the like is affirmed by luther . the more we are cut down by the sword of persecution , the more still we are , saies turtullian of the christians in his time : yea , the sufferings of one , begat many to the love of the truth . we read that cicilia , a poor virgin , by her gracious behaviour in her martyrdome , was the meanes of converting four hundred to christ . whence master iohn lindsay , a friend to bishop bettoune , upon the burning of master patrick hamilton , said to him , my lord , if you burn any more , let them be burnt in hollow cellars ; for the smoak of master hamilton hath infected as many as it blew upon ▪ master knox in his history of scotland . bilneyes confession converted latimer . instine martyr , beholding the piety of christians in life , and their constancy in suffering such great things so cheerfully at their death ; gathered , that it was the true religion which they profest ; saying , surely these men have more in them then the men of the world ; they have other principles , and thereupon came to embrace the truth . adrianus , seeing the martyrs suffer such grievous things ; asked why they would indure such misery , when they might ( by retracting ) free themselves ? to which one of them alledgeth that text , eye hath not seen , nor eare heard , &c. 1 cor. 2. 9. the naming whereof , and seeing them suffer so cheerfully , did so convert him , that afterwards he became a martyr too . the more the pharisees of old , and their successors the prelates of late , opposed the truth , the more it prevailed . the reformation in germany was much furthered by the papists opposition ; yea , when two kings ( amongst many others ) wrote against luther , viz. henry the eighth of england , and ludovicus of hungary ; this kingly title being entred into the controversie ( making men more curious to examine the matter ) stirred up a general inclination towards luthers opinion . faninus , an italian martyr , being asked why he was so merry at his death sith christ himselfe was so sorrowfull ; answered , that christ sustained in his soul all the sorrows and conflicts of hell and death due to us ; but by his sufferings , and the assistance of his spirit , we are delivered from the guilt of sinne , which is the sting of all troubles , and from sorrow , and fear both of death and hell . yea , even in the very act of suffering , god gives courage with the one hand , and holds out a crown with the other , 2 cor. 1. 5. and 12. 10. many will do something for god , that will suffer little or nothing for him . the king of navarre told beza , he would launch no farther into the sea , then he might be sure to return safe to the haven ; though he shewed some countenance to religion , yet he would be sure to save himself . constantius the emperour , called together all his officers and servants , pretending to keep and promote onely such as would sacrifice to the idols , and they that refused should be banished ; so they dividing themselves , he kept and promoted onely the christians , who had sleighted both his commands and threats ; telling the rest , they were traytors to god , and therefore could not be loyall to him . before these dayes came ( said mr. bradsord mattyr ) how many thought themselves , and so were taken to be good and faithfull christians , true beleevers , gods dear children ; but now we see whose they are ; for to whom we obey , his servants we are , &c. rom. 6. 16. in the palatinate scarce one professor of twenty stood out , but fell to popery as fast as leaves in autumn . they were the rich among the christians , that soonest shrunk from christ in the persecution under d●cius . pamachius an heathen , could say to the pope , make me a bishop , and i le be a christian . aygolandus ( the better to make his peace with charles the great ) would become a christian , and be baptized ; but when he came to the court , where he saw at a table in a room thirty poor people , in meane habites , and at ordinary fare , which the emperour told him were the servants of god , he replyed , that if god kept his servants so poorely , he would be none of his servant . it were good we would examine our selves , whether we have taken up goodnesse upon love to it , or upon some sinister ends . david thought it not so happy , to be a king in his owne house , as a door-keeper in gods house . solomon did prefer the title of eclesiastes ; [ that is a soul reconciled to the church ] before the title , of the king of ierusalem . theodosius the emp●rour , preferred the title of membrum ecclesiae , before that of caput imperii : professing he had rather be a saint and no king , then a king and no saint . and godly constantine , rejoyced more in being the servant of christ , then in being emperour of the whole world . ignatius said , he had rather be a martyr , then a monarch : nor did he ever like himselfe , till he was thus tryed ; for when he heard his bones crash between the wild beasts teeth , he said , now i begin to be a christian . queene ann bolane , the mother of queene elizabeth ; when she was to be beheaded in the tower , thus remembred her thanks to the king . of a private gentlewoman , said she , he made me a marquesse , of a marquesse , a queene , and now having left no higher degree of earthly honour for me , he hath made me a martyr . persecutors , saith bernard , are but our fathers goldsmiths , working to add pearles to the crownes of the saints . even the greater sinners may punish the lesse , and prosper for a time , ezek. 7. i will bring the most wicked of the heathen , and they shall possesse their houses , vers. 24. as in letting blood by leeches , the physitian seekes the health of the patient ; the leech to be satisfied with his blood onely : so when god works our good by evill instruments , each further one and the same thing ; but god intends our preservation , they our destruction ; he wills that as our chastisement , which he hates as their wickednesse . it is no argument that christ is not in the ship , because tempests and stormes arise . it is onely heaven that is above all winds , stormes , and tempests ; nor hath god cast man out of paradise , for him to think to find out another paradise in this world . as themistocles once said of his son ; this boy can do more then any man in all greece : for , the athenians command the grecians , and i command the athenians , and my wife commands me , and my son commands my wife : so the churches adversaries in some places , may boast what their father the devill can do ; for he commands the pope , and the pope commands the iesuites , and the iesuites command such a king , or emperour , revel. 17. 12. 13. and that emperour , or king , commands his officers of state ; and they command the common people . and yet to speak rightly , even all these can do just nothing of themselves , for he that sits in the heavens laughing them to scorn , commands all . denton the smith of welby in cambridge-shire , that could not burne for christ , was afterwards burned in his own house . and judge hales being drawn for fear of death to do things against the law and his conscience , did not long after drown himself . he diminishes from his own contentment , that seekes to add to it by unlawfulnesse . pope adrian when he was to dye , brake forth into this expression ; o my soul , whether art thou going ? thou shalt never be merry again . when i first entered into orders ( said pope quintus ) i had some good hope of my salvation , when i became a cardinall , i doubted of it ; but since i came to be pope , i do even dispair of it . surely said cardinall woolsie , if i had been as carefull to serve god , as i was to please men , i had never been at this passe . gasper olivianus a german divine saies , i never learned how great god was , nor what the evill of sinne was to purpose , untill this sicknesse taught me . the cross opens mens eyes , as the tasting of honey did ionathans . as alloes kills wormes in the stomacke , or as frost and cold destroyes vermine ; so do bitter afflictions crawling lusts in the heart . aristippus sayes to diogines , if you would be content to please dionisius , you need not feed upon green hearbs ; who replyed , and if you would be content to feed upon green hearbs , you need not please dionisius , you need not flatter , comply , be base , &c. austin before his conversion , could not tell how to be without those delights he then found so much contentment in , but after , when his nature was changed , when he had another spirit put into him , then he saies ; o how sweet is it to be without those former sweet delights . galiacius , that italian marquesse , that left all for christ , had no ill bargain of it ; whereas he that forsakes christ , to save his life and estate , makes as good a match as iudas did , who sold his salvation ; or the pharisees , who bought their damnation for thirty peices of silver ; or pope sextus the fifth , who sold his soul to the devil , to injoy the glory and pleasure of the popedome for seven years . but our neglect is most in that wherein our care should be greatest . the first thing that caius did after he came to the empire was , to prefer agrippa , who had been imprisoned for wishing him emperour . valentinian being put out of his office , by iulian the apostate for his religion , had after iulian was slaine the empire cast upon him . riches , honours , pleasures , &c. are so transitory , that the same man the same day hath been both crowned and beheaded : zerxes crowned his steeresman in the morning , and then tooke off his head in the afternoon . and the like did andronicus the greeke emperour , by his admirall . rofensis had a cardinalls hat sent him , but his head was cut off before it came to him . babylon , that bore her selfe bold upon her high towers , thick walles , and twenty years provision laid in for a siege , was surprised by cyrus . pope alexander the sixth , and valentinian his son , prepared a feast for divers cardinalls and senators , purposing to poison them : but by the providence of god they escaped , and themselves alone were poisoned . the aire is never more quiet then before an earthquake , and usually when the wind lyes , the great rain falls . bernard reports of pope eugenius , that meeting with a poor , but honest bishop , he secretly gave him certaine jewels , wherewith he might present him , as the custome was for such to do ; so , if god did not first furnish us with his graces and blessings , we should have nothing where-with to honour him , or do good to others . of thine own i give thee , said iustinian the emperour , borrowing it from the psalmist . if we have any thing that is good , god is the giver of it . if we doe any thing well , he is the author of it . god is alpha , the fountaine from which all grace springs : and omega , the sea to which all glory runs . all blessings come from him , like so many lines from the center to the circumference : therefore we must return all praises to him , like so many lines from the circumference to the center , rom. 11. 36. 1 cor. 10. 31. his wisdome he communicates , and his justice he distributes ; and his holinesse he imparrts , and his mercy he bestowes , &c. 1 cor. 1. 30 , 31. but his glory he will not give to another , isai. 42. 8. now this matter being ended , and yet so much rooms left , it will be no wrong to the reader , nor expence to me , if i fill up the sheet with these four allegories , viz. the analogie between man and a building , a city , a common-wealth : the whole world . 1. mans body is like a house , his soul is the master , his greater bones are the beams or main timber , his ribs are lathes , dawbed over with flesh , and playstered with skin , his mouth is the door , his throat the entry , his heart the great chamber , and his head the chappell , both full of curious art , and wherein conscience as chaplaine is ever resident . his middriffe is a large partition 'twixt the great chamber and the spacious hall : his belly is the kitchin , his stomack the pot , where the meat is sometimes but half sod for want of heat : his teeth are the kitchin knives , his spleen is a vessell which nature provids , to receive the scum tht rises from the pot : his lungs are the bellowes that respier in every office , quickening every fire ; his nose is the chimney , whereby is vented such fumes as the bellowes send up ; his bowels , or conduits of excrement are the sinke to draine away all noysome filth , and keep the kitchin clean ; his braine is the studdie , his eyes like chrystall windowes are clear and bright to let in all objects , and let out the sight ; his senses are the servants , having every one a severall office , &c. or 2. man is like a city ; his skin is the walls , his eyes and ears the factors and merchants , his hands the tradesmen , his leggs the portors , his mouth the gate , his teeth the portcullis , his appetite the cator , his stomack the larther or kitchin , digestion the cooke , expulsion the scavenger , his soule the church , conscience the preacher , reason and experience are the common-counsel , memory is mr. recorder , understanding the governour , his senses are the officers , fortitude the souldiers , words the shot , his brain is the statehouse , and his heart the cittadel or castle : or 3. man may be likened to a kingdome or common-wealth ; his head resembles the prince , his heart the privy-counsel , in which understanding fits as president : his eyes are the watch-men and intelligencers , his ears the iudges , commutative justice the law , custome and experience the iury-men or free-holders , the joynts resemble concord and good order , the sinewes money , his arms and hands the souldiers and tradesmen , his feet the merchants , his tongue the pleaders , conscience the preachers , the affections are inferiour officers , the senses servants , the belly like idle persons truth is or should be the treasurer , reason and religion lord chancellor , memory master of the rowls , &c. or 4. man the microcosme or little world , is much like the great world or universe : his flesh resembles the earth , his bones the hard rocks and stones , his spirits the mineralls , his haire the grasse , his breath is like the aire , naturall heat the fire , blood the water , his liver the sea , his veines the rivers , his face the firmament , his eyes those two great lights of sun and moon , his sinewes the treasure and wealth , his five senses the sinck-ports , his soul the monarch , his heart the queene or empress , his head the court or senate house , his brains the counsel or senate , his reason the president , his will the law , &c. or if you will thus , magistrates are the armes of the world , counsellors the brains , lawyers the tongues , the rich the stomacks , the poor the backs , merchants the feet , officers the hands , and divines the hearts , &c. his youth resembles the spring , his manhood summer , his middle age autumne , his old age winter ; and the like between the four humours in mans body , and the foure quarters of the yeare . the little world man , is so the compendium and abridgement of all creatures , that whatsoever is imprinted with capitall letters in that large volum as in folio , is sweetly and harmoniously contracted in decimo sexto , in the briefe text of man , who includs all : planets have being , not life ; plants have life , not sense , beasts have sense , not reason , angels have being , life reason , not sense , man hath all , and contains in him more generallity then the angels , viz. being with planets , life with plants ; sense with beasts , reason with angels : but the beleever hath over and above , gods spirit and faith . nor does the rational so much excell the sensual , as the spiritual man excels the rational , mat. 4. 16. & 15. 14. epes . 4. 18 , 19. & 5. 8. 1. pet. 2. 9. and so according to my ability , i have provided for my reader , something of every thing , because no one thing wil please all . it may serve eitheir as a banquet of sweet meats , or as a publique feast for all commers : to which i have added an aftercourse of kickshawes for quesie stomacks , that care for no better meat . let each man please himselfe , ( that will be pleased ) and it shall not a little content me , that i can give so good entertainment to so many ( luk. 9. 14. to 18. ) at so cheap a rate in these hard times . imprimatur , tho. gataker . finis . london , printed by i. bell , for iames crump in little bartholomewes well-yard , 1654. postscript to the reader . the apostle that prefixt his name to thirteen of his epistles , held it meet to leave the same out , of that to the hebrewes : and the same did i in publishing those two tracts , a small map of the many protestants and few christians in england ; and , preparation to conversion . sundry reasons induced me to think , that it would be best so to do ; but as when a pirate said to his fellowes , woe to us if we be knowne ; an honest man in the same ship replyed , and woe to me if i bee not knowne : so fares it in this case . for contrary to what was expected , concealing my name , proves no small hinderance to the sale of them . wherefore , though i should count it a priviledge to be unknown to the envious , ( since to be more obscure , were to be more secure ) and so to the incorrigible , ( because i am become their enemy for telling them the truth ) being now requested by the vendors of those books ; i both own them ●s mine , and withall assure the reader , that he shall not finde them inferiour to the former , but rather ( as touching the subject ) more for his benefit ; which is the principal aime of your affectionate monitor , r. younge . the printer to the reader . it being observed , that many meeting with some of this authors collections , do earnestly enquire after the rest ; and that others ( and not a few ) think they have all of them , when they have not a third part , ( though they have many in number of his small pieces ) i think it not amiss to satisfie the one , inform the other , and save both any further labour , by setting down the severalls : and the rather , for that the said author intends now to take his work off the loom , or turn his pinace into the harbour , by putting an end to this imployment , as having said something ( if not sufficient ) in one or other of his discourses , to each soul seduced or afflicted : their several names are , a soveraign antidote against all griefe . a short and sure way to grace and salvation . a small map of the many protestants , and few christians in england . a serious and pathetical description of heaven and hell . a hopeful way to cure that horrid sin of swearing . an experimental index of the heart . apples of gold from the tree of life . armour of proof against the worlds envy , scoffs , and reproaches . charactors of the kindes of preaching . compleat armour against evill society ; first and second part . cordial counsell . gods goodness , and englands unthankefulness . preparation to conversion . the drunkards character ; with an addition . the arraignment of covetousness and ambition , first and second part. the benefit of affliction . the victory of patience . the whole duty of a christian . the naturall man anatomized the cure of misprision , or mistake . the cause and cure of ignorance , error , enmity , &c. the pastors advocate . the poors advocate , first and second part. the odious , despicable , and dreadfull condition of a drunkard the blemish of government . the shame of religion . the disgrace of mankind ; with offer of help to drowning men . the impartial monitor , about following the fashions . the impartial and compassionate monitor about hearing of sermons . the seduced soul reduced . the tryal of true wisdome ; with how to become wise indeed . the prevention of poverty , and cure of melancholy . the second part of the pastors advocate ; or the proof of a good preacher six remaining parts of the poors advocate . an infallible way to become happy here , and hereafter . the first thirty are already published , of the three last some few ( as being larger discourses ) will ere long be printed . such as are printed in a small letter , are sold onely by iames crump in little barthol●mews wel-yard , and henry crippes in popes-head alley . thirty queries, modestly propounded in order to a discovery of the truth, and mind of god, in that question, or case of conscience; whether the civil magistrate stands bound by way of duty to interpose his power or authority in matters of religion, or worship of god. by john goodvvin, minister of the gospel of jesus christ. goodwin, john, 1594?-1665. this text is an enriched version of the tcp digital transcription a85419 of text r206926 in the english short title catalog (thomason e689_4). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 35 kb of xml-encoded text transcribed from 9 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a85419 wing g1208 thomason e689_4 estc r206926 99866014 99866014 118273 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a85419) transcribed from: (early english books online ; image set 118273) images scanned from microfilm: (thomason tracts ; 106:e689[4]) thirty queries, modestly propounded in order to a discovery of the truth, and mind of god, in that question, or case of conscience; whether the civil magistrate stands bound by way of duty to interpose his power or authority in matters of religion, or worship of god. by john goodvvin, minister of the gospel of jesus christ. goodwin, john, 1594?-1665. 16 p. printed by j.m. for henry cripps and lodowick lloyd, london, : 1653. annotation on thomason copy: "1652. march 1st". reproduction of the original in the british library. eng christianity -early works to 1800. church and state -early works to 1800. great britain -history -commonwealth and protectorate, 1649-1660 -early works to 1800. a85419 r206926 (thomason e689_4). civilwar no thirty queries,: modestly propounded in order to a discovery of the truth, and mind of god, in that question, or case of conscience; whethe goodwin, john 1653 6111 7 0 0 0 0 0 11 c the rate of 11 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2007-09 tcp assigned for keying and markup 2007-09 apex covantage keyed and coded from proquest page images 2007-10 elspeth healey sampled and proofread 2007-10 elspeth healey text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion thirty queries , modestly propounded in order to a discovery of the truth , and mind of god , in that question , or case of conscience ; whether the civil magistrate stands bound by way of duty to interpose his power or authority in matters of religion , or worship of god . by john goodvvin , minister of the gospel of jesus christ . the servants said unto him , wilt thou then that we go , and gather them up ? but he said , nay ; lest while ye gather up the tares , ye root up also the wheat with them . let both grow together until the harvest , &c. matth. 13. 28 , 29 , 30. man , who hath made me a judg , or divider over you ? luke 12. 14. let them alone : they be blind leaders of the blind : matth. 15. 14. dei lex nos docuit quid sequamur : humanae leges hoc docere non possunt . extorquere solent timidis commutationem : fidem inspirare non possunt . ambros. epist. 13. london , printed by j. m. for henry cripps and lodowick lloyd , 1653. some queries concerning the duty of the civil magistrate , in , and about his publique interposure in matters of faith , the worship of god , and the promoting christian religion . i. whether any thing be incumbent by way of duty upon the civil magistrate , being christian , simply in respect of his office or place of magistracy , because of his being christian , which would not have been matter of duty to him , in cafe he had been pagan , and not christian ? or whether the office and work of the civil magistrate , as such , be not entire within it self , and consisting within its own appropriate bounds and limits ; so that nothing more accrues unto him , by way of duty , in his office , by his being christian ; nor is any thing , which is matter of duty unto him , as a magistrate , diminished or taken off from him , by his being , or turning , pagan ? and if so , whether doth god require of a pagan magistrate , that according to his present judgment and conscience , he should interpose and umpire with his authority in matters of christian belief , or in things appertaining to the worship of god ? ii. whether doth it appertain to the civil magistrate , as such , to provide by civil penalties , as by disgracing , fining , imprisonment , death , &c. for the observation of any other law in his territories , but of the law of nature only ; and of this so far only , as either it clearly dictateth or prescribeth the doing of such things , which have a rational connexion with the welfare , honor , and prosperity of that community of men , which is under his inspection and government ; or as it , with like clearness , restraineth the doing of such other things , which are in the eye of reason contrary hereunto ; considering that matters of a more spiritual nature , and such which relate either by way of sympathy , or opposition , only to an holy and humble walking with god , and not properly or directly to the civil interest , are of another cognisance , and committed by god to the care and faithfulness of ecclesiastical magistrates , in conjunction with the common councel of such christian churches , which are under their inspection , respectively ? iii. whether is the consent of the generality of the inhabitants of many nations , in one and the same principle , ( especially relating to the maintenance and upholding of their respective idolatries and superstitions , ) any competent or sufficient proof , that this principle is agreeable to the light , or law of nature , or safe for christians to practise and walk by ; considering , that the devil ( the god of this world ) laboreth in the very fire to corrupt the judgments , to blind the understandings , to pollute the consciences of men in matters appertaining to the worship of god , and hath so sadly prevailed over the world herein , as we generally know he hath done ? or whether is that principle of mahometanism , according unto which the men of this superstition judg it lawful to put a christian , or any other person , to death , who shall in any of their territories , call mahomet , accursed ( wherein probably many other idolatrous nations accord with them , in reference to their respective gods , so called ) a sufficient ground for christians to put a mahometan to death for calling christ , accursed , in their dominions ? or in case a christian state should thus practise , would it not be a snare of confirmation and obduration upon the mahometan in his way ? iv. whether our saviours intent in the parable of the tares , where the housholder forbiddeth his servants to gather up the tares , lest whilest they gathered up these , they plucked up the wheat also b , was not to prohibit such magistrates , who are christian and orthodox , the exercising of any degree of severity against blasphemers , seducers , heretiques , erroneous persons , &c. simply as such , for this reason , lest by such an example they occasion , or be accessary unto , the exercising of much greater severity by idolatrous and heretical magistrates upon christians , and godly persons , that are orthodox and sound in their judgment ? and whether is not this sence of the said passage , argued and asserted from the context it self , and by other arguments , against all reasonable contradiction , in a discourse ( not many years since published ) entituled , hagiomastix , &c. pag. 88 , 89 , 90 , 91 , 92 , 93 , 94 , 25. as also in another discourse printed not long after , and with relation to it , entituled , a postscript , or appendix , p. 14 , 15. v. whether is that right of power to interpose in matters of religion , as in punishing idolaters , seducers , false prophets , &c. which seems to have been given to the civil magistrate amongst the jews under the mosaical dispensation , any reasonable or competent ground on which to judg , that civil magistrates now , under the gospel , and amongst the gentiles , ought to assume ( yea , or lawfully may assume ) the like power ? or are there not many reasons , and these pregnant and undeniable , to prove the contrary , extant in the discourse mentioned , entituled , hagiomostix , pag. 43 , 44 , 45 , 46 , 47 , &c. vi . whether the lord christ himself , did not strictly charge his disciples themselves , as well as others , not to accept of the title of rabbi , or masters , from men , in these words , but be not ye called , rabbi c ? and again , neither be ye called masters ? and whether they do not much more then accept of these titles , even compell men to give them unto them , who under civil mulcts and penalties shall exercise a magisterial jurisdiction over the judgements and consciences of men in matters appertaining to god , requiring of them either to beleeve such or such doctrines , or to submit to such or such practices , whilst their judgments and consciences remain unsatisfied and unconvinced of the truth of the one , and lawfulnesse of the other ? vii . whether may the civill magistrate , who derives and receives his power of magistracie from the people , lawfully exercise by vertue of his office , any other kind of power , or any further degree of power , then may lawfully be delegated unto him , and intrusted with him , by this people ; yea , or may he lawfully exercise any further degree of power then may reasonably be presumed that the people intended , or at the utmost ought to have intended , to confer upon him , or put into his hand ? if he may , from whom , or by whom , shall this surplussage of power be conceived to be derived unto him ? or upon what account can be justifie himself in the exercise of it ? if he may not , then by what right can he exercise any power in matters of faith , or over the judgements or consciences of men , in as much as the common people from whom he receiveth the intire body or sum of that power , which he administreth , have no right at all , nor colour of right , to delegate unto any man any authority or power to intermeddle or officiate in one kind or other in the affairs of jesus christ , and his kingdom , or to regulate ( authoritatively ) the judgements and consciences of men ( no , not their own ) in little or much , in things appertaining unto god ? viii . whether did not the lord christ rebuke his disciples ( and this somewhat roundly ) who desired a commission or authority from him to call for fire from heaven , as eliah formerly had done , to consume those , who refused to receive him ; did he not ( i say ) sharply reprove them in saying to them , ye know not what manner of spirit ye are of a ? [ meaning , that they did not consider the nature of the gospel , and what lenity ought to be shewed towards sinners , in order to the propagation thereof , above what the severity of the law admitted . ] and doth not the reason which he immediately subjoyneth , plainly shew this to have been his meaning ; for the son of man is not come to destroy mens lives , but to save them ; as if he had said , the end ( or , one great end ) of my coming into the world , was not that any mans life should be destroyed , or taken from him for my sake , or for any injury done unto me b ; but that i might mediate , perswade , and prevail with those , who otherwise are severe against offenders , as you are , to exercise all lenity and patience towards them , and to be tender over their lives , in order to the salvation of their souls ? ix . whether , as the ancient saying amongst the fathers was , sanguis martyrum , semen ecclesiae , i. e. the blood of the martyrs was the seed of the church , so it be not altogether as true , and this upon the same account in reason , and experimented accordingly in all ages , that sanguis haereticorum , semen haereseos , the blood of heretiques is the seed of heresie ? and whether is not that saying of tacitus , punitis ingeniis gliscit authoritas , punishment doth but make the authority and credit of any mans wit , or parts , to glow , shine , and prevail the more , altogether as true in re ecclesiasticâ sive christianâ , in matters of an ecclesiastical or christian , as of a politique or civil , import ? x. whether had not an vzzah an honest and upright intention to accommodate the ark , and to preserve it from harm by shaking , when he put forth his hand to keep it steady by holding it ? and whether was not god offended with him notwithstanding , making a breach upon him by slaying him in the place ? or was the ark of god in any real danger of suffering inconvenience by the shaking of the oxen , in case vzzah had not intermedled to prevent it ? xi . whether might paul in his days have been lawfully punished by the civil magistrate in ephesus , for that sedition , or tumult , which was occasioned in this city , by his preaching the gospel , and paricularly of this doctrine , that they be no gods which are made with hands ? it not , whether may such ministers or preachers , upon occasion of whose preaching tumults are frequently raised by rude and inconsiderate people , be punished by the christian magistrate upon this account ? or ought not rather the heads and principals in such tumults be enquired out , and punished ? xii . whether are not , formality , hypocrisie , simulation , dissimulation &c. in , and about the worship of god , sins of an high provocation in the sight of god ? if so , is it not simply unlawful , either for the civil magistrate , or any other person whatsoever , either to compel , or to invite or tempt , unto any of these sins ? or is not the punishing of such persons , for not frequenting the publique places of divine worship , who have no sense of a deity ; or others , for not coming , or joyning in , a state-worship , whose judgments and consciences inwardly abhor such a worship , as much as a compelling of men unto those sins ? or whether is a christian state any whit the more like to receive countenance or blessing from god , for such practices in it as these ? xiii . whether was it reasonable , or at all pleasing unto god , that pharaoh and his taskmasters should require of the israelites their full tale of work , and yet not give them straw ? or is there any whit more reason or equity , that magistrates should require subjection unto such laws from men , to whom they neither give ( nor indeed are able to give ) either wisdom or strength , whereby they should be enabled to yield such subjection ; at least if it be supposed that they have no sufficiency of strength and power in this kind given unto them by any other ; yea such a sufficiency , whereby they are enabled to yield this obedience or subjection under any temptation whatsoever to the contrary ? or is it a thing equitable or lawful to impose mulcts and penalties upon blind men , whose eyes were put out by their parents , because they see not ? xiv . whether can there any thing demonstratively , yea or probably , be concluded for the punishing of idolaters by the civil magistrate , from this passage in job ; if i beheld the sun when it shined , or the moon walking in brightness : and my heart hath been secretly enticed , or my mouth hath kissed my hand ; this also were an iniquity to be punished by the judg c , &c. considering , 1. that these words , to be punished by the , have nothing in the original corresponding with them , but are inserted by the translators upon their own account , as the different character , wherein they are printed , importeth . 2. that this latter clause , this also were an iniquity to be punished by the judg ( upon which the stress of the pretended in●erence lieth ) is thus rendred , out of the hebrew , by arias montanus : etiam hoc iniquitas judicata ; i. e. this also [ is , or hath been ] an adjudged iniquity ; meaning , that such a practice , or practices , which job had now mentioned and described , had been adjudged , [ viz. by men fearing god ] or rather was to be adjudged by all men , impiously sinful . 3. that though the english translation of the said clause be admitted , yet it is no ways necessary that by the judg therein mentioned , we should understand the civil magistrate , or any earthly judg , but rather the judg of all the earth , god himself . 4. ( and lastly ) that the sin of idolatry was not like to be punished by the judges of the earth in jobs days , being for the most part , if not generally , idolaters themselves ? xv . whether is then a sword put into the hand of the civil magistrate for the punishment of false teachers , by this passage in zechary ; and it shall come to pass that when any shall yet prophecy , then his father and mother that begat him , shall say unto him , thou shalt not live : for thou speakest lyes in the name of the lord : and his father and his mother that begat him , shal thrust him through , when he prophecyeth d ; considering that many worthy expositors , as well ancient , as modern , understand the words in a figurative sence ; yea and mr deodate , who lived where high presbytery had her throne , as likewise our english divines , though desirous to enthrone the same government also amongst them , yet in their joynt labor of annotations upon the bible , plead for the same interpretation ? this with much more , for the opening the mind of the holy ghost in the said passage of scripture , is to be seen in a small discourse written upon this account only , published some years since under the title of a postscript , or appendix , being an explication of zech. 13. 3. xvi . whether was it not the sence of christian antiquity even after constantine's days , that the civil magistrate , as such , had no right of umpirage in matters of christian religion ? and whether doth not this sufficiently appear by these and such like passages of ambrose in his thirteenth epistle , written to the then emperor , valentinian . when did you hear , most gracious emperor , that laicks [ i. e. persons in no ecclesiastical , or church office ] did ever censure , or sentence any bishop [ or pastor of a church ] in matters of faith [ or christian religion ? ] and again : your father ( through the goodness of god ) having lived to maturity of years , said , that it did not belong to him to give judgment between bishops , [ meaning , as before , in causâ fidei , in a case of faith , or christian belief . ] so also : the law of god hath taught us what we are to follow [ or believe , ] the laws of men cannot teach us this . they may extort from persons timorous a change [ of their former profession , ] but they cannot inspire [ them with an inward ] belief [ of what they outwardly profess e ? ] now i● the sence of antiquity was , that the supreme magistrate , though christian , was not to umpire between bishops , or pastors of churches , in matters of faith , evident it is that they were of the same mind touching his incompetency to judg between other persons also in like cases ; and consequently that matters of faith did not at all appertain to his cognizance , as a magistrate . for the reason why they conceived that it did not belong to the emperor to judg between bishops in cases of faith , could not be any consideration of the particular qualitie , rank or function of these persons , but onely the nature and qualitie of those things , being spiritual , about which they were at variance amongst them elves . this plainly appears by the expresse specification ( in the words cited ) of those cases wherein the emperour ( as they conceived ) had no right of decision between the persons mentioned , as viz. in matters of faith : which clearly supposeth , that in other cases viz. such which are of a civil nature and cognizance , they had the right and power we speak of ; however the . church of rome hath since apostatized from this truth ( with many others ) and imbraced a lie in stead of it . of like impott with the former is that passage of tertullian , where he saith , that it is palpably unreasonable , that men who are free , should be forced against their wills to sacrifice ; when as it is the willingnesse of the mind that is required in all divine services ; yea it may well be judged ridiculous that one man should be compelled by another to honour the gods , when as he stands bound at his peril to render these propitious unto him of his own accord , a &c. xvii . whether the lord christ hath not expressly charged all men without exception not to call any man , father , upon the earth , in these words , and call no man your father upon the earth , for one is your father which is in heaven c ? and whether do not they sin with an high hand against this charge , who shall receive , or consent unto , any doctrine , or submit unto any practice in , or about the worship of god , upon the account only of such or such a mans , or of such or such mens judgement or authority , and without any satisfactory ground within themselves , that such , whether doctrine , or practise , is agreeable to the word of god ? xviii . whether are any two , four , or six persons , suppose all of them godly , learned , and competently ( yea let it be , if you please , excellently ) quilified for the ministry of the go●●el , competent judges of the gifts , parts , and ministerial abilities of many thousands of their brethren ? or is it christian or meet to make or set up nebuchadnezzars in the church of christ , persons ( i mean ) who shall ecclesiastically slay whom they will , and whom they will keep alive ; set up whom they will , and whom they will , put down ? or in case it shall be judged expedient for the affairs of the gospel , that any such number of persons be invested with such a prodigiousness of power , who are competent judges of the meetnesse , or worthinesse of persons to be intrusted herewith ; especially where there are so many thousands , as this nation ( through the abundant blessing of god upon it ) affordeth , of very excellent abilities and endowments , amongst whom it is next to an impossibility for men to single out any two , four , or six persons , to whose worth and abilities all the rest shall by any law of god , or of equity and reason it self , stand bound to stoop or do homage ? or is it not a solecism in reason and conscience , that greater parts , learning , and worth , should be compelled to go on foot , whilst those which are meaner and more servile are made to ride on horses ? xix . whether in case any two , four , or six persons shall be advanced to that power and interest now mentioned , are not they like to be the men , who wear soft raiment , and live in kings houses ; i mean , whose applications have been to the greatnesse of this world , who by ignoble artifices and compliances have infinuated themselves into the familiarity and friendship of the anointed cherubs of the earth , and such , who being ascended on high , are able to give gifts unto men ? and whether are such persons as these , who cannot , charity her self being judg , but be judged great lovers of this present world , meet to be intrusted with that high umpitage specified , in the affairs of jesus christ ? xx . whether hath not god in his word directed , prescribed , and injoyned all methods , waies , and means any waies necessary ( at least so judged by him ) for the propagation of the gospel in the world ? if so , is not any additional course , or device of men in order hereunto ( i mean any such course , which is not reducible to some , or other , one , or more , of the means prescribed by him ) a constructive insinuation , either that men are wiser , or else more provident and careful , of saving the souls of men , then god himself ? or is the device of authorizing a small number of men to commission whom they please for the preaching of the gospel , and again to exclude whom they please from preaching the gospel , either any of those means , which god hath sanctified for the propagation of the gospel , or reducible to any of them ? xxi . whether since the days of christ , and of his apostles , can it be proved , or is it in it self at all probable , that ever any person , who preached the gospel , how faithful and serviceable soever to god and men in his way , was wholly free from error , or universally orthodox ? or can it reasonably be thought either pleasing to god , or profitable unto men , or advantagious to the gospel , that no man should be admitted to the preaching of it , but only those , who shall be adjudged by a few men , and these in some things ( without all doubt or question ) possibly in many things , weak and erroneous themselves , to be throughout the whole circumference of their faith unspotted with error , and in all their tenents and opinions unquestionably orthodox and sound ? or , in case some heterodox or unsound opinions may be tolerated in those , who shall be permitted to preach the gospel , what , or of what nature , or to what degree dangerous , may these opinions be ? or who , according to the word of god , shall be judged meet to umpire in this so great and difficult an affair ? xxii . whether is it meet or christian , for any man , or any number of men ( especially for any smaller or inconsiderable number of men ) to presume so far of their own gifts , abilities , wisdom , learning , knowledg , insight into the scriptures , &c. as to judg themselves worthy or meet to prescribe authoritatively , and to the exposing of those , whom they shall make delinquents , to civil penalties or inconveniences , unto the gifts , parts , learning and knowledg of other men , and these ( probably ) no ways inferior , possibly superior to themselves , in all such qualifications and endowments ? or is it christian or reasonable , either to tempt men into such a conceit , or to indulge men under such a conceit , of themselves , by delegating such a power , or authority unto them ? xxiii . whether is it not generally held , and maintained by our best protestant writers , divines , and others , against papists , that even general councels themselves may err in matters of faith ? and that there is no infallible judg on earth in controversies incident to christian religion ? xxiv . whether is not the manifestation of the spirit ( as the apostle termeth the manifest gifts of the spirit of god ) given to every man to profit withall ? if so , who can with a good conscience inhibit such from publishing or preaching the gospel , upon pretence of an unsoundness in some disputable opinions , or for want of that , which some men call ordination , whose abilities for that work are at least competent , and the exercise of them desired by many for their edification ? xxv . whether did those christians , who , upon occasion of a great persecution raised against the church at jerusalem , being scattered abroad , went every where preaching the word , pass any test of their abilities , or sufficiency for the work , before they put forth their hand unto it ? or is their fact in preaching the gospel upon such terms , and before any publique approbation , any ways censurable by the word of god ? xxvi . whether is it likely that persons called to the work of magistracy and civil government , upon which very thing , if conscientious , they do attend continually b , and so have little time to wade into the depths of controversal divinity , or to inform their judgments throughly on which side of the way the truth lieth in many difficult and abstruse questions , much agitated and debated by studious and learned men , should be able to distinguish ( as it were by the face ) who are the orthodox , and who the heterodox men ? and if this be not likely , whether can they reasonably claim any such interest or right of power , wherby to nominate and appoint men for the tryal of the meetness of all other men , for the work and service of the gospel ? xxvii . whether such persons , which shal be nominated and appointed by the chief rulers in a state , to adjudg the meetness , and unmeetness of men for preaching the gospel , are not like to be of a state religion ; i mean , to be every ways conformable in their judgments to such tenents and opinions in religion , which that state , or generality of people in that state , consent unto , hold , and maintain ? and if so , whether are they not like to be corrupt , rotten , or unsound in many of their religious principles , or opinions , considering , 1. that ( for the most part ) men in rule , authority , and power , are enemies to jesus christ c , and so not like to receive the gospel in the purity and truth of it . 2. that the generality or great bulk of people in any state ( who generally are of the same religion , both for principles and practice , with their supreme heads and governors , as these likewise are of the same religion with them in both ) were never known to have embraced , or admitted such evangelical doctrines , or truths , which are clearly and plainly destructive to the flesh , or whose faces are directly set against their corrupt , sensual , profane , and vain practices and ways ; nor is it ( indeed ) in it self a thing any ways likely ever thus to be ? xxviii . whether are not all men bound to pray , that the lord would send forth laborers into his harvest a ; and if their prayer in this behalf be ( as it may , and ought to be ) effectually fervent , whether shall it not prevail , and consequently will not the lord of the harvest himself send forth laborers hereinto ? if so , are not such persons , who shall be commissioned with power to elect and reprobate whom they please , amongst those whose hearts shall stir them up to labor in this harvest , more like to refuse or keep back those ( at least some of them ) whom the lord shall send forth ( i. e. shall stir up their hearts to go ) into this harvest , then any wayes to accommodate him in his way , or to promote the harvest-work it self ? xxix . whether is there any whit more ground for the civil magistrate to act out of his sphere , ( i mean , in matters which are not of a politick or civil , but of a spiritual or ecclesiastick consideration ) then there is for the church magistrate , or ecclesiastical elder to act out of his , and to interpose in matters of state , and civil policie ? and if the lord christ refused to arbitrate in a civil case between brethren , replying to him that desired it at his hand , man , who made me a judg , or divider over you ; a whether hath not the civil magistrate , as much , or more , reason to disclaim all interposure , as a magistrate , in spiritual affairs , and to say unto those , who shall desire or expect any thing from him in this kind , who made me an ecclesiastical judg , or spiritual decider over you ? xxx . whether , when the apostle , speaking of the civil magistrate , saith of him , that he is the minister of god , a revenger to execute wrath on him that doth evil , b are these words , him that doth evill , to be extended as well to him that is a spiritual delinquent or evil doer onely ( viz. ) that teacheth false doctrine , reproveth or disparageth him that teacheth true , worshippeth god in a false manner , or otherwise then he ought , &c. or to be confined to such evil doers onely , who sin against the clear light and law of nature , or the lawful politick constitutions of the state where he lives ? or hath it not by sondry undeniable grounds and reasons been proved , that the said words ought to be thus limited and understood , in the discourse formerly mentioned under the title of hagiomastix , pag. 58. 59 , 60 , 61 , 62 , &c. finis . notes, typically marginal, from the original text notes for div a85419e-230 b mat 13 29. c mat. 23. 8. a luk. 9. 54 , 55 , 56 b ultra naturam aliquid monet , nempe inimicos diligendos esse , adversarios veritatis tolerandos &c. — docet item regnum ▪ dei non esse regnum in quo gladiis et fustibus res agatur . marlorat . exposit . ecclesiastica in luk. 9. 55. acts 19. 23 , 24 , &c. c job 31. 26 , 27 , 28. d zech. 13. 3. e quando audisti , clementissime imperator , in causa fidei laicos de episcopo judicasse ? pater tuus ( deo favente ) maturicris aevi , dicebat , non est meum judicare inter episcopos . dei lex nos docuit quid sequamur ; humanae leges hoc docere non possunt . extorquere solent timidis commutationem ; fidem inspirare non p●ssunt . a facile iniquum videtur liberos homines invites urgeri ad sacrificandum ; ( nam & alias divinae rei faciundae libens animus indicitur ) certe ineptum existimaretur si quis ab ali● cogeretur ad honorem deorum , quos ultro sui causa placare deberet , ne prae manuesset jure libertatis dicere , n●l● mihi jovem propitium , tertul. apol , c. 28. c mat. 23. 9. acts 8. 1 , 4 b rom. 13. 6. c 1 cor. 15 24 25. compared . a mat. 9 38. a luke 12. 14. b rom. 13 4. a vindication of the reasonableness of christianity, &c. from mr. edwards's reflections locke, john, 1632-1704. 1695 approx. 52 kb of xml-encoded text transcribed from 25 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a48904 wing l2769 estc r18275 11871393 ocm 11871393 50134 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a48904) transcribed from: (early english books online ; image set 50134) images scanned from microfilm: (early english books, 1641-1700 ; 501:11) a vindication of the reasonableness of christianity, &c. from mr. edwards's reflections locke, john, 1632-1704. [3], 40, [4] p. printed for awnsham and john churchil, london : 1695. advertisement on p. [1]-[4] at end. appears in his the reasonableness of christianity. london, 1696. reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng christianity. 2002-06 tcp assigned for keying and markup 2002-06 aptara keyed and coded from proquest page images 2002-07 kirk davis sampled and proofread 2002-07 kirk davis text and markup reviewed and edited 2002-08 pfs batch review (qc) and xml conversion a vindication of the reasonableness of christianity , &c. a vindication of the reasonableness of christianity , &c. from mr. edwards's reflections . london : printed for awnsham and iohn churchil , at the black swan in pater-noster-row . 1695. a vindication of the reasonableness of christianity , &c. my book had not been long out , before it fell under the correction of the author of a treatise , entituled , some thoughts concerning the several causes and occasions of atheism , especially in the present age. no contemptible adversary i 'le assure you ; since , as it seems , he has got the faculty to heigthen every thing that displeases him into the capital crime of atheism ; and breaths against those who come in his way a pestilential air , whereby every the least distemper is turned into the plague , and becomes mortal . for whoever does not just say after mr. ed's . cannot 't is evident escape being an atheist , or a promoter of atheism . i cannot but approve of any ones zeal to guard and secure that great and fundamental article of all religion and morality , that there is a god : but atheism being a crime , which for its madness as well as guilt , ought to shut a man out of all sober and civil society , should be very warily charged on any one by deductions and consequences which he himself does not own , or at least do not manifestly and unavoidably flow from what he asserts . this caution , charity , i think , obliges us to : and our author would possibly think himself hardly dealt with , if , for neglecting some of those rules he himself gives , p. 31. & 34. against atheism , he should be pronounced a promoter of it : as rational a charge , i imagine , as some of those he makes ; and as fitly put together , as the treatise of the reasonableness of christianity , &c. brought in among the causes of atheism . however i shall not much complain of him , since he joyns me , p. 104. with no worse company than two eminently pious and learned * prelates of our church , whom he makes favourers of the same conceit , as he calls it . but what has that conceit to do with atheism ? very much . that conceit is of kin to socinianism , and socinianism to atheism . let us hear mr. ed's . himself . he says , p. 113. i am all over socinianized : and therefore my book fit to be placed among the causes of atheism . for in the 64. and following pages , he endeavours to shew , that a socinian is an atheist , or lest that should seem harsh , one that favours the cause of atheism , p. 75. for so he has been pleased to mollifie , now it is published as a treatise , what was much more harsh , and much more confident in it , when it was preached as a sermon . in this abatement he seems a little to comply with his own advice against his fourth cause of atheism ; which we have in these words , pag. 34. wherefore that we may effectually prevent this folly in our selves , let us banish presumption , confidence , and self-conceit ; let us extirpate all pride and arrogance : let us not list our selves in the number of caprioious opiniators . i shall leave the socinians themselves to answer his charge against them , and shall examine his proof of my being a socinian . it stands thus , pag. 112. when he [ the author of the reasonableness of christianity , &c. ] proceeds to mention the advantages and benefits of christ's coming into the world , and appearing in the flesh , he hath not one syllable of his satisfying for us , or by his death purchasing life or salvation , or any thing that sounds like it . this and several other things shew that he is all over socinianized . which in effect is , that because i have not set down all that this author perhaps would have done , therefore i am a socinian . but what if i should say , i set down as much as my argument required , and yet am no socinian ? would he from my silence and omission give me the lye , and say , i am one ? surmizes that may be over-turned by a single denial , are poor arguments , and such as some men would be ashamed of : at least , if they are to be permitted to men of this gentleman's skill and zeal , who knows how to make a good use of conjectures , suspicions , and uncharitable censures in the cause of god ; yet even there too ( if the cause of god can need such arts ) they require a good memory to keep them from recoiling upon the author . he might have taken notice of these words in my book , pag. 107. from this estate of death jesus christ restores all mankind to life . and a little lower , the life which jesus christ restores to all men. and p. 205. he that hath incurred death for his own transgression , cannot lay down his life for another , as our saviour professes he did . this methinks sounds something : like christ's purchasing life for us by his death . but this reverend gentleman has an answer ready ; it was not in the place he would have had it in : it was not where i mention the advantages and benefits of christ's coming . and therefore , i not having one syllable of christ's purchasing life and salvation for us by his death , or any thing that sounds like it ; this , and several other things that might be offered , shew that i am all over socinianized . a very clear and ingenuous proof , and let him enjoy it . but what will become of me , that i have not mentioned satisfaction ! possibly this reverend gentleman would have had charity enough for a known writer of the brotherhood , to have found it by an inuendo in those words above quoted , of laying down his life for another . but every thing is to be strained here the other way . for the author of the reasonableness of christianity , &c. is of necessity to be represented as a socinian ; or else his book may be read , and the truths in it , which mr. ed's . likes not , be received , and people put upon examining . thus one , as full of happy conjectures and suspicions as this gentleman , might be apt to argue . but what if the author designed his treatise , as the title shews , chiefly for those who were not yet throughly or firmly christians ; proposing to work on those who either wholly disbelieved or doubted of the truth of the christian religion ? would any one blame his prudence , if he mentioned only those advantages which all christians are agreed in ? might he not remember and observe that command of the apostle , rom. 14. 1. him that is weak in the faith receive ye , but not to doubtful disputations , without being a socinian ? did he amiss , that he offered to the belief of those who stood off , that , and only that which our saviour and his apostles preached for the reducing the unconverted world ? and would any one think he in earnest went about to perswade men to be christians , who should use that as an argument to recommend the gospel , which he has observed men to lay hold on as an objection against it ? to urge such points of controversie as necessary articles of faith , when we see our saviour and the apostles in their preaching urged them not as necessary to be believed , to make men christians , is ( by our own authority ) to add prejudices to prejudices , and to block up our own way to those men whom we would have access to , and prevail upon . but some men had rather you should write booty , and cross your own design of removing mens prejudices to christianity , than leave out one tittle of what they put into their systems . to such i say ; convince but men of the mission of jesus christ ; make them but see the truth , simplicity , and reasonableness of what he himself taught , and required to be believed by his followers ; and you need not doubt , but , being once fully perswaded of his doctrine , and the advantages which all christians agree are received by him , such converts will not lay by the scriptures ; but by a constant reading and study of them , get all the light they can from this divine revelation ; and nourish themselves up in the words of faith , and of good doctrin , as st. paul speaks to timothy . but some men will not bear it , that any one should speak of religion , but according to the model that they themselves have made of it . nay , though he proposes it upon the very terms , and in the very words which our saviour and his apostles preached it in , yet he shall not escape censures , and the severest insinuations . to deviate in the least , or to omit any thing contained in their articles , is heresie under the most invidious names in fashion , and 't is well if he escapes being a down-right atheist . whether this be the way for teachers to make themselves hearkened to , as men in earnest in religion , and really concerned for the salvation of mens souls , i leave them to consider . what success it has had towards perswading men of the truth of christianity , their own complaints of the prevalency of atheism on the one hand , and the number of deists on the other , sufficiently shew . another thing laid to my charge , p. 105. & 107. is my forgetting , or rather wilful omitting some plain and obvious passages , and some famous testimonies in the evangelists ; namely , mat. 28. 19. go teach all nations , baptizing them in the name of the father , and of the son , and of the holy ghost . and iohn 1. 1. in the beginning was the word , and the word was with god , and the word was god. and verse 14. and the word was made flesh. mine it seems in this book , are all sins of omission . and yet when it came out , the buz , and flutter , and noise which was made , and the reports which were raised , would have perswaded the world that it subverted all morality , and was designed against the christian religion . i must confess discourses of this kind , which i met with spread up and down , at first amazed me ; knowing the sincerity of those thoughts which perswaded me to publish it , ( not without some hope of doing some service to decaying piety , and mistaken and slandered christianity . ) i satisfied my self against those heats with this assurance , that if there was any thing in my book , against what any one called religion , it was not against the religion contained in the gospel . and for that i appeal to all mankind . but to return to mr. ed's in particular , i must take leave to tell him , that if omitting plain and obvious passages , and famous testimonies in the evangelists , be a fault in me , i wonder why he , among so many of this kind that i am guilty of , mentions so few . for i must acknowledge i have omitted more , nay , many more , that are plain and obvious passages , and famous testimonies in the evangelists , than those he takes notice of . but if i have left out none of those passages or testimonies which contain what our saviour and his apostles preached , and required assent to , to make men believers , i shall think my omissions ( let them be what they will ) no faults in the present case . what ever doctrines mr. edwards would have to be believed , if they are such as our saviour and his apostles required to be believed to make a man a christian , he will be sure to find them in those preachings and famous testimonies of our saviour and his apostles that i have quoted . and if they are not there , he may rest satisfied , that they were not proposed by our saviour and his apostles , as necessary to be believed , to make men christ's disciples . if the omission of other texts in the evangelists ( which are all true also , and no one of them to be disbelieved ) be a fault , it might have been expected that mr. edwards should have accused me for leaving out mat. 1. 18. to 23. and mat. 17. 24. 35. 50. 60. for these are plain and obvious passages , and famous testimonies in the evangelists ; and such whereon these articles of the apostles creed , viz. born of the virgin mary , suffered under pontius pilate , was crucified , dead , and buried , are founded . these being articles of the apostles creed , are look'd upon as fundamental doctrines : and one would wonder why mr. edwards so quietly passes by their omission ; did it not appear that he was so intent on fixing his imputation of socinianism upon me , that rather than miss that , he was content to drop the other articles of his creed . for i must observe to him , that if he had blamed me for the omission of the places last quoted out of st. matthew ( as he had as much reason as for any other ) it would planily have appeared how idle and ill-grounded his charging socinianism on me was . but at any rate he was to give the book an ill name . not because it was socinian . for he has no more reason to charge it with socinianism for the omissions he mentions , than the apostles creed . 't is therefore well for the compilers of that creed , that they lived not in mr. edwards's days : for he would no doubt have found them all over socinianized , for omitting the texts he quotes , and the doctrines he collects out of ioh. 1. & ioh. 14. p. 107 , 108. socinianism then is not the fault of the book , whatever else it be . for i repeat it again , there is not one word of socinianism in it . i that am not so good at conjectures as mr. edwards , shall leave it to him to say ; or to those who can bear the plainness and simplicity of the gospel , to guess , what its fault is . some men are shrewd guessers , and others would be thought to be so : but he must be carried far by his forward inclination , who does not take notice , that the world is apt to think him a diviner , for any thing rather than for the sake of truth , who sets up his own suspicions against the direct evidence of things ; and pretends to know other mens thoughts and reasons better than they themselves . i had said , that the epistles being writ to those who were already believers , could not be supposed to be writ to them to teach them fundamentals , without which they could not be believers . and the reason i gave why i had not gone through the writings in the epistles , to collect the fundamental articles of faith , as i had through the preachings of our saviour and his apostles , was , because those fundamental articles were in those epistles promiscuously , and without distinction , mixed with other truths . and therefore we shall find and discern those great and necessary points best in the preachings , of our saviour and the apostles , to those who were yet ignorant of the faith , and unconverted . this , as far as i know my own thoughts , was the reason why i did ( as mr. edwards complains , p. 109. ) not proceed to the epistles , and not give an account of them , as i had done of the gospels and acts. this i imagined i had in the close of my book so fully and clearly expressed , particularly p. 125. that i supposed no body , how willing soever , could have mistaken me . but this gentleman is so much better acquainted with me than i am with my self ; sees so deeply into my heart , and knows so perfectly every thing that passes there ; that he with assurance tells the world , p. 109. that i purposely omitted the epistolary writings of the apostles , because they are fraught with other fundamental doctrines beside that one which i mention . and then he goes on to enumerate those fundamental articles , p. 110 , 111. viz. the corruption and degeneracy of humane nature , with the true original of it ( the defection of our first parents ) the propagation of sin and mortality , our restoration and reconciliation by christ's blood , the eminency and excellency of his priesthood , the efficacy of his death , the full satisfaction made thereby to divine iustice , and his being made an all sufficient sacrifice for sin. christ's righteousness , our iustification by it , election , adoption , sanctification , saving faith , the nature of the gospel , the new covenant , the riches of god's mercy in the way of salvation by iesus christ , the certainty of the resurrection of humane bodies , and of the future glory . give me leave now to ask you seriously whether these , which you have here set down under the title of fundamental doctrines , are such ( when reduced to propositions ) that every one of them is required to be believed to make a man a christian , and such , as without the actual belief thereof , he cannot be saved . if they are not so every one of them , you may call them fundamental doctrines as much as you please , they are not of those doctrines of faith i was speaking of , which are only such as are required to be actually believed to make a man a christian. if you say , some of them are such necessary points of faith , and others not , you by this specious list of well-sounding , but unexplained terms arbitrarily collected , only make good what i have said , viz. that the necessary articles of faith are in the epistles promiscuously delivered with other truths , and therefore they cannot be distinguished but by some other mark than being barely found in the epistles . if you say , that they are all of them necessary articles of faith , i shall then desire you to reduce them to so many plain doctrines , and then prove them to be every one of them required to be believed by every christian man to make him a member of the christian church . for to begin with the first , 't is not enough to tell us , as you do , that the corruption and degeneracy of humane nature , with the true original of it , ( the defection of our first parents ) the propagation of sin and mortality , is one of the great heads of christian divinity . but you are to tell us what are the propositions we are required to believe concerning this matter : for nothing can be an article of faith , but some proposition ; and then it will remain to be proved , that these articles are necessary to be believed to salvation . the apostles creed was taken , in the first ages of the church , to contain all things necessary to salvation ; i mean , necessary to be believed : but you have now better thought on it , and are pleased to enlarge it , and we , no doubt , are bound to submit to your orthodoxy . the list of materials for his creed ( for the articles are not yet formed ) mr. ed's . closes , p. 111. with these words : these are the matters of faith contained in the epistles , and they are essential and integral parts of the gospel it self . what , just these ? neither more nor less ? if you are sure of it , pray let us have them speedily , for the reconciling of differences in the christian church , which has been so cruelly torn about the articles of the christian faith , to the great reproach of christian charity , and scandal of our true religion . mr. ed's . having thus , with two learned terms of essential and integral parts , sufficiently proved the matter in question , viz. that all those , he has set down , are articles of faith necessary to be believed to make a man a christian , he grows warm at my omission of them . this i cannot complain of as unnatural : the spirit of creed-making always arising from an heat of zeal for our own opinions , and warm endeavours , by all ways possible to decry and bear down those who differ in a tittle from us . what then could i expect more gentle and candid , than what mr. ed's . has subjoyned in these words ? and therefore it is no wonder , that our author , being sensible of this ( viz. that the points he has named were essential and integral parts of the gospel ) would not vouchsafe to give us an abstract of those inspired writings [ the epistles ] but passes them by with some contempt . sir , when your angry fit is over , and the abatement of your passion has given way to the return of your sincerity , i shall beg you to read this passage in 297 pag. of my book . these holy writers ( viz. the pen-men of the scriptures ) inspired from above , writ nothing but truth , and in most places very weighty truths to us now , for the expounding , clearing , and confirming of the christian doctrine ; and establishing those in it who had embraced it . and again , pag. 299. the other parts of divine revelation are objects of faith , and are so to be received . they are truths , of which none that is once known to be such , i. e. revealed , may or ought to be disbelieved . and if this does not satisfie you that i have as high a veneration for the epistles , as you or any one can have , i require you to publish to the world those passages which shew my contempt of them . in the mean time i shall desire my reader to examine what i have writ concerning the epistles , which is all contained between p. 290 and 301 of my book ; and then to judge , whether i have made bold with the epistles in what i have said of them , or this gentleman made bold with truth in what he has writ of me . humane frailty will not , i see , easily quit its hold ; what it loses in one part , it will be ready to regain in another ; and not be hindred from taking reprizals , even on the most priviledged sort of men. mr. ed's . who is entrenched in orthodoxy , and so is as safe in matters of faith almost as infallibility it self , is yet as apt to err as others in matter of fact. but he has not yet done with me about the epistles : all his fine draught of my slighting that part of the scripture will be lost , unless the last strokes compleat it into socinianism . in his following words you have the conclusion of the whole matter . his words are these . and more especially , if i may conjecture , ( by all means , sir ; conjecturing is your proper talent ; you have hitherto done nothing else ; and i will say that for you , you have a lucky hand at it . ) he doth this , ( i. e. pass by the epistles with contempt ) because he knew that there are so many and frequent , and those so illustrious and eminent attestations to the doctrine of the ever to be adored trinity , in these epistles . truly , sir , if you will permit me to know what i know , as well as you do allow your self to conjecture what you please , you are out for this once . the reason why i went not through the epistles , as i did the gospels and the acts , was that very reason i printed , and that will be found so sufficient a one to all considerate readers , that i believe they will think you need not strain your conjectures for another . and if you think it be so easie to distinguish fundamentals from not fundamentals in the epistles , i desire you to try your skill again , in giving the world a perfect collection of propositions out of the epistles , that contain all that is required , and no more than what is absolutely required to be believed by all christians , without which faith they cannot be of christ's church . for i tell you , notwithstanding the shew you have made , you have not yet done it , nor will you affirm that you have . his next page , viz. 112. is made up of the same , which he calls , not uncharitable conjectures . i expound , he says , iohn 14. 9. &c. after the antitrinitarian mode : and i make christ and adam to be sons of god , in the same sense , and by their birth , as the racovians generally do . i know not but it may be true , that the antitrinitarians and racovians understand those places as i do : but 't is more than i know that they do so . i took not my sense of those texts from those writers , but from the scripture it self , giving light to it 's own meaning , by one place compared with another : what in this way appears to me its true meaning , i shall not decline , because i am told , that it is so understood by the racovians , whom i never yet read ; nor embrace the contrary , though the generality of divines i more converse with , should declare for it . if the sense wherein i understand those texts be a mistake , i shall be beholding to you if you will set me right . but they are not popular authorities , or frightful names , whereby i judge of truth or falshood . you will now no doubt applaud your conjectures ; the point is gained , and i am openly a socinian , since i will not disown that i think the son of god was a phrase that among the iews in our saviour's time was used for the messiah , though the socinians understand it in the same sense ; and therefore i must certainly be of their perswasion in every thing else . i admire the acuteness , force , and fairness of your reasoning , and so i leave you to triumph in your conjectures . only i must desire you to take notice , that that ornament of our church , and every way eminent prelate , the late arch-bishop of canterbury , understood that phrase in the same sense that i do , without being a socinian . you may read what he says concerning nathanael , in his first serm. of sincerity , published this year . his words are these , p. 4. and being satisfied that he [ our saviour ] was the messiah , he presently owned him for such , calling him the son of god , and the king of israel . though this gentleman know my thoughts as perfectly as if he had for several years past lain in my bosom , yet he is mightily at a loss about my person : as if it at all concerned the truth contained in my book , what hand it came from . however the gentleman is mightily perplexed about the author . why , sir ? what if it were writ by a scribler of bartholomew fair drolls , with all that flourish of declamatory rhetorick , and all that smartness of wit and jest about capt. tom , vnitarins , vnits , and cyphers , &c. which are to be found between 115 and 123 pages of a book that came out during the merry time of rope-dancing , and puppet-plays ? what is truth , would , i hope , nevertheless be truth in it , however odly sprused up by such an author : though perhaps 't is likely some would be apt to say , such merriment became not the gravity of my subject , and that i writ not in the stile of a graduate in divinity . i confess , ( as mr. ed's . rightly says ) my fault lyes on the other side , in a want of vivacity and elevation : and i cannot wonder that one of his character and palate , should find out and complain of my flatness , which has so over-charged my book with plain and direct texts of scripture in a matter capable of no other proofs . but yet i must acknowledge his excess of civility to me ; he shews me more kindness than i could expect or wish , since he prefers what i say to him my self , to what is offered to him from the word of god ; and makes me this complement , that i begin to mend , about the close ; i. e. when i leave off quoting of scripture : and the dull work was done , of going through the history of the evangelists and acts , which he computes , p. 105. to take up three quarters of my book . does not all this deserve at least that i should in return take some care of his credit ? which i know not how better to do , than by entreating him , that when he takes next in hand such a subject as this is , wherein the salvation of souls is concerned , he would treat it a little more seriously , and with a little more candor ; left men should find in his writings another cause of atheism , which in this treatise he has not thought fit , to mention . ostentation of wit in general he has made a cause of atheism p. 28. but the world will tell him , that frothy light discourses concerning the serious matters of religion ; and ostentation of triflng and misbecoming wit in those who come as ambassadors from god , under the title of successors of the apostles , in the great commission of the gospel , is none of the least causes of atheism . some men have so peculiar a way of arguing , that one may see it influences them in the repeating another man's reasoning , and seldom fails to make it their own . in the next paragraph ▪ i find these words : what makes him contend for one single article , with the exclusion of all the rest ? he pretends it is this , that all men ought to understand their religion . this , i confess , is a reasoning i did not think of ; nor would it hardly , i fear , have been used but by one , who had first took up his opinion from the recommendation of fashion or interest , and then sought topicks to make it good . perhaps the deference due to your character excused you from the trouble of quoting the page where i pretend , as you say ; and it is so little like my way of reasoning , that i shall not look for it in a book where i remember nothing of it , and where , without your direction , i fear the reader will scarce find it . though i have not that vivacity of thought , that elevation of mind , which mr. ed's . demands , yet common sense would have kept me from contending that there is but one article , because all men ought to understand their religion . numbers of propositions may be harder to be remembred , but 't is the abstruseness of the notions , or obscurity , inconsistency , or doubtfulness of the terms or expressions that makes them hard to be understood : and one single proposition may more perplex the understanding than twenty other . but where did you find i contended for one single article , so as to exclude all the rest ? you might have remembred , that i say , p. 44. that the article of the one only true god , was also necessary to be believed . this might have satisfied you , that i did not so contend for one article of faith , as to be at defiance with more than one . however you insist on the word one with great vigour ▪ from p. 108. to 121. and you did well , you had else lost all the force of that killing stroke , reserved for the close , in that sharp jest of vnitarians , and a clinch or two more of great moment . having found by a careful perusal of the preachings of our saviour and his apostles , that the religion they proposed , consisted in that short , plain , easie , and intelligible summary which i set down , p. 301. in these words : believing jesus to be the saviour promised , and taking him now raised from the dead , and constituted the lord and judge of men , to be their king and ruler . i could not forbear magnifying the wisdom and goodness of god ( which infinitely exceeds the thoughts of ignorant , vain , and narrow-minded man ) in these following words . the all-merciful god seems herein to have consulted the poor of this world , and the bulk of mankind : these are articles that the labouring and illiterate man may comprehend . having thus plainly mentioned more than one article , i might have taken it amiss , that mr. ed's . should be at so much pains as he is , to blame me for contending for one article ; because i thought more than one could not be understood ; had he not had many fine things to say in his declamation upon one article , which affords him so much matter , that less than seven pages could not hold it . only here and there , as men of oratory often do , he mistakes the business , as p. 115. where he says , i urge , that there must be nothing in christianity , that is not plain and exactly levelled to all mens mother wit. i desire to know where i said so , or that the very manner of every thing in christianity must be clear and intelligible , every thing must be presently comprehended by the weakest noddle , or else it 's no part of religion , especially of christianity ; as he has it , p. 119. i am sure it is not in pag. 255. 289. 292. of my book : these , therefore to convince him that i am of another opinion , i shall desire some body to read to mr. edwards : for he himself reads my book with such spectacles , as make him find meanings and words in it , neither of which i put there . he should have remembred , that i speak not of all the doctrines of christianity , nor all that is published to the world in it ; but of those truths only , which are absolutely required to be believed to make any one a christian. and these i find are so plain and easie , that i see no reason why every body , with me , should not magnifie the goodness and condescension of the almighty ; who having out of his free grace proposed a new law of faith to sinful and lost man , hath by that law required no harder terms , nothing as absolutely necessary to be believed , but what is suited to vulgar capacities , and the comprehension of illiterate men. you are a little out again , p. 118. where you ironically say , as if it were my sense , let us have but one article , though it be with defiance to all the rest . jesting apart , sir. this is a serious truth , that what our saviour and his apostles preached , and admitted men into the church for believing , is all that is absolutely required to make a man a christian. but this is without any defiance of all the rest , taught in the word of god. this excludes not the belief of any one of those many other truths contained in the scriptures of the old and new testaments , which it is the duty of every christian to study , and thereby build himself up on our most holy faith ; receiving with stedfast belief , and ready obedience all those things which the spirit of truth hath therein revealed . but that all the rest of the inspired writings , or , if you please , articles , are of equal necessity to be believed to make a man a christian , with what was preached by our saviour and his apostles ; that i deny . a man , as i have shewn , may be a christian and a believer without actually believing them ; because those whom our saviour and his apostles , by their preaching and discourses , converted to the faith , were made christians and believers barely upon the receiving what they preached to them . i hope it is no derogation to the christian religion , to say , that the fundamentals of it , i. e. all that is necessary to be believed in it by all men , is easie to be understood by all men. this i thought my self authorized to say by the very easie , and very intelligible articles insisted on by our saviour and his apostles , which contain nothing but what could be understood by the bulk of mankind ; a term which , i know not why , mr. ed's . p. 117. is offended at , and thereupon is , after his fashion , sharp upon me about captain tom and his myrmidons , for whom he tells me i am going to make a religion . the making of religions and creeds i leave to others . i only set down the christian religion , as i find our saviour and his apostles preached it , and preached it to , and left it for the ignorant and unlearned multitude . for i hope you do not think , how contemptibly soever you speak of the venerable mob , as you are pleased to dignifie them , p. 117. that the bulk of mankind , or in your phrase , the rabble , are not concerned in religion , or ought not to understand it , in order to their salvation . nor are you , i hope , acquainted with any , who are of that muscovite divine's mind , who to one , that was talking to him about religion , and the other world , replyed , that for the czar indeed , and bojars , they might be permitted to raise their hopes to heaven ; but that for such poor wretches as he , they were not to think of salvation . i remember the pharisees treated the common people with contempt , and said , have any of the rulers , or of the pharisees believed in him ? but this people , who knoweth not the law , are cursed . but yet these , who in the censure of the pharisees were cursed , were some of the poor , or if you please to have it so , the mobb , to whom the gospel was preached by our saviour , as he tells iohn's disciples , matth. xi . 5. pardon me , sir , that i have here laid these examples and considerations before you ; a little to prevail with you , not to let loose such a torrent of wit and eloquence against the bulk of mankind another time ; and that for a meer fancy of your own : for i do not see how they here came in your way ; but that you were resolved to set up something to have a fling at , and shew your parts , in what you call your different * strain , though besides the purpose . i know no body was going to ask the mob what you must believe ? and as for me , i suppose you will take my word for it , that i think no mob , ( no , not your venerable mob ) is to be asked , what i am to believe ; nor that articles of faith are to be received by the vote of club-men , or any other sort of men you will name instead of them . in the following words , pag. 115. you ask , whether a man may not understand those articles of faith which you mentioned out of the gospels and epistles , if they be explained to him , as well as that one i speak of ? 't is as the articles are , and as they are explained . there are articles that have been some hundreds of years explaining ; which , there are many , and those not of the most illiterate , who profess , they do not yet understand . and to instance in no other but he descended into hell , the learned are not yet agreed in the sense of it , the great pains has been taken to explain it . next , i ask , who are to explain your articles ? the papists will explain some of them one way , and the reformed another . the remonstrants and anti-remonstrants give them different senses . and probably the trinitarians and vnitarians will profess , that they understand not each others explications . and at last , i think it may be doubted whether any articles , which need mens explications , can be so clearly and certainly understood , as one which is made so very plain by the scripture it self , as not to need any explication at all . such is this , that jesus is the messiah . for though you learnedly tell us , that messiah is a hebrew word , and no better understood by the vulgar than arabick ; yet i guess it is so fully explained in the new testament , and in those places i have quoted out of it , that no body , who can understand any ordinary sentence in the scripture , can be at a loss about it : and 't is plain it needs no other explication than what our saviour and the apostles gave it in their preaching ; for as they preached it men received it , and that sufficed to make them believers . to conclude , when i heard that this learned gentleman , who had a name for his study of the scriptures , and writings on them , had done me the honour to consider my treatise , i promised my self , that his degree , calling , and fame in the world , would have secured to me something of weight in his remarques , which might have convinced me of my mistakes ; and if he had found any in it , justified my quitting of them . but having examined what in his concerns my book , i , to my wonder , find , that he has only taken pains to give it an ill name ; without so much as attempting to refute any one position in it , how much soever he is pleased to make a noise against several propositions ; which he might be free with , because they are his own : and i have no reason to take it amiss , if he has shewn his zeal and skill against them . he has been so favourable to what is mine , as not to use any one argument against any passage in my book . this , which i take for a publick testimony of his approbation , i shall return him my thanks for , when i know whether i owe it to his mistake , conviction , or kindness . but if he writ only for his bookseller's sake , he alone ought to thank him . after the foregoing papers were sent to the press , the witnesses to christianity , of the reverend and learned dr. patrick , now lord bishop of ely , fell into my hands . i regretted the not having seen it before i writ my treatise of the reasonableness of christianity , &c. i should then possibly , by the light given me by so good a guide , and so great a man , with more confidence directly have fallen into the knowledge of christianity ; which in the way i sought it , in its source , required the comparing of texts with texts , and the more than once reading over the evangelists and acts , besides other parts of scripture . but i had the ill luck not to see that treatise till so few hours since , that i have had time only to read as far as the end of the introduction , or first chapter : and there mr. ed's . may find , that this pious bishop ( whose writings shew he studies , as well as his life that he believes the scriptures ) owns what mr. ed's . is pleased to call a plausible conceit , which , he says , i give over and over again in these formal words , viz. that nothing is required to be believed by any christian man but this , that iesus is the messiah . the liberty mr. ed's . takes in other places deserves not it should be taken upon his word , that these formal words are to be found over and over again in my book , unless he had quoted the pages . but i will set him down the formal words which are to be found in this reverend prelate's book , p. 14. to be the son of god , and to be christ , being but different expressions of the same thing . and p. 10. it is the very same thing to believe that iesus is the christ , and to believe that iesus is the son of god ; express it how you please . this alone is the faith which can regenerate a man , and put a divine spirit into him ; that is , makes him a conquerour over the world , as iesus was . i have quoted only these few words ; but mr. ed's if he pleases , or any body else , may , in this first chapter , satisfie himself more fully , that the design of it is to shew , that in our saviour's time , son of god was a known and received name or appellation of the messiah , and so used in the holy writers . and that the faith that was to make men christians , was only the believing that iesus is the messiah . 't is to the truth of this proposition that he examines his witnesses , as he speaks , pag. 21. and this , if i mistake not , in his epist. dedicatory he calls christianity . fol. a. 3. where he calls them witnesses to christianity . but these two propositions , viz. that son of god in the gospel stands for messiah ; and that the faith which alone makes men christians , is the believing iesus to be the messiah ; displeases mr. ed's . so much in my book , that he thinks himself authorized from them to charge me with socinianism , and want of sincerity . how he will be pleased to treat this reverend prelate whilest he is alive ( for the dead may with good manners be made bold with ) must be left to his decisive authority . this i am sure , which way soever he determine , he must for the future either afford me more good company , or fairer quarter . finis . books lately printed for , and sold by a. & j. churchill , at the black swan in pater-noster-row . a view of universal history , from the creation , to the year of christ 1695. wherein the most memorable persons and things in the known kingdoms and countries of the world , are set down in several columns by way of synchronism , according to their proper centuries and years : by francis tallents , sometime fellow of magdalen-college , cambridge . the whole graven in 16 copper-plates , each 15 inches deep , and 22 broad ; bound up into books , the sheets lined . a work of great exactness and curiosity . price 16 s. camden's britannia , newly translated into english , with large additions and improvements . by edmund gibson , of queens-college in oxford . the general history of the air. by robert boyle , esq quarto . a compleat journal of the votes , speeches , and debates , both of the house of lords and house of commons , throughout the whole reign of queen elizabeth . collected by sir simonds dewes , baronet , and published by paul bowes , of the middle-temple , esq the 2d . edition . fol. the works of the famous nicholas machiavel , citizen and secretary of florence . written originally in italian , and from thence faithfully translated into english. fol. mr. lock 's essay concerning humane understanding . the third edition , with large additions . fol. — his thoughts of education . octavo the fables of aesop and other mithologists● ; made english by sir roger l' estrange , kt. fol. two treatises of government : the first an answer to filmer's patriarcha . the latter an essay concerning the true original , extent , and end of civil government . octavo . notitia monastica : or , a short history of the religious houses in england and wales , &c. by thomas tanner , a. b. octavo . the resurrection of the ( same ) body , asserted from the tradition of the heathens , the ancient jews , and the primitive church : with an answer to the objections brought against it . by humphry hody , d. d. bishop wilkins of prayer and preaching ; enlarged by the bishop of norwich , and dr. williams . octavo . considerations about lowering the interest , and raising the value of money . octavo . short observations on a printed paper , entituled , for encouraging the coining silver money in england , and after for keeping it here . octavo . sir william temple's history of the netherlands . octavo . — miscellanea . octavo . dr. gibson's anatomy of humane bodies , with figures . octavo . dr. patrick's new version of all the psalms of david in metre . twelves . two treatises of natural religion . octavo , gentleman's religion , with the grounds and reasons of it . in which the truth of christianity in general is vindicated ; its simplicity asserted ; and some introductory rules for the discovering of its particular doctrines and precepts , are proposed . by a private gentleman . the novels and tales of the renowned iohn boccacio , the first refiner of italian prose ; containing an hundred curious novels : by seven honourable ladies , and three noble gentlemen , framed in ten days . the fifth edition much corrected and amended . logica : sive , ars ratiocinandi . ontologia : sive , de ente in genere . pneumatologia , seu despiritibus . auctore ioanne clerico . twelves . the lives of the popes , from the time of our saviour jesus christ , to the reign of sixtus iv. written originally in latin by baptista platina , native of cremona , and translated into english : and the same history continued from the year 1471. to this present time ; wherein the most remarkable passages of christendom , both in church and state , are treated of , and described . by sir paul rycaut , kt. the second edition corrected . the meditations of marcus aurelius antoninus , the roman emperour , concerning himself . treating of a natural man's happiness ; wherein it consisteth , and of the means to attain unto it . translated out of the original greek , with notes ; by merio casaubon , d. d. the fifth edition . to which is added , the life of antoninus , with some remarks upon the whole . by monsieur and madam dacier . never before in english. octavo . sermons preached by dr. r. leighton , late a. bp. of glasgow . published at the desire of his friends after his death , from his papers written with his own hand . the second edition . octavo . the roman history , written in latin by titus livius , with the supplements of the learned iohn freinshemius , and iohn dujatius . from the foundation of rome , to the middle of the reign of augustus . faithfully done into english . fol. books printed for a. & j. churchill . anicius manlius severinus boetius , of the consolation of philosophy . in five books . made english by the right honourable richard lord viscount preston . octavo . sir richard baker's chronicle of the kings of england , continued down to this time. the reasonableness of christianity , as delivered in the scriptures . octavo . prince arthur ; an heroick poem . in ten books . by r. blackmore , m. d. fellow of the college of physicians , london . fol. the christians defence against the fear of death , with seasonable directions how to prepare themselves to dye well . written originally in french , by charte drilincourt , of paris , and translated into english by m. d. assigny , b. d. third edition . the royal grammar , containing a new and easie method for the speedy attaining the latin tongue . a guide to surveyers of the highways , shewing that office and duty , with cases and resolutions in law relating to the same ; with an abstract of the laws for repair of highways and bridges . by g. meriton . three several letters for toleration , 40. bishop hopkins sermons , 3 vol. — lords prayer 40. — commandments , 40. leyburn's cursus mathematicus , fol. seldens table talk. debates of oxford and westmin . parliaments . finis . notes, typically marginal, from the original text notes for div a48904-e150 * bp. taylor , and the author of the naked truth . * preface . truths defender, and errors reprover: or a briefe discoverie of feined presbyterie dilated and unfolded in 3. distinct chapters. the first, shewing what english presbyterie is. the second declareth what the failings and errings are, in the practise of those that have constitution by ordinance of parliament. the third chapter discovereth the conceited fancies, of such as minde not parliamentary directions, either for their own constitution or execution and yet denominate themselves presbyterians. and both parties being found guilty of transgression, are admonished to repentance, according to the rule of the word of the lord, that commandeth his servants, saying, thou shalt in any wise rebuke thy neighbour, and not suffer sinne upon him, or as it is in the margent, or thou beare not sinne for him levit. 19. 17. and also capt. norwoods declaration, proved an abnegation of christ. / by j.g. a servant to, and lover of the truth. graunt, john, of bucklersbury. this text is an enriched version of the tcp digital transcription a85550 of text r206472 in the english short title catalog (thomason e633_5). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 52 kb of xml-encoded text transcribed from 11 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a85550 wing g1596 thomason e633_5 estc r206472 99865629 99865629 165886 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a85550) transcribed from: (early english books online ; image set 165886) images scanned from microfilm: (thomason tracts ; 97:e633[5]) truths defender, and errors reprover: or a briefe discoverie of feined presbyterie dilated and unfolded in 3. distinct chapters. the first, shewing what english presbyterie is. the second declareth what the failings and errings are, in the practise of those that have constitution by ordinance of parliament. the third chapter discovereth the conceited fancies, of such as minde not parliamentary directions, either for their own constitution or execution and yet denominate themselves presbyterians. and both parties being found guilty of transgression, are admonished to repentance, according to the rule of the word of the lord, that commandeth his servants, saying, thou shalt in any wise rebuke thy neighbour, and not suffer sinne upon him, or as it is in the margent, or thou beare not sinne for him levit. 19. 17. and also capt. norwoods declaration, proved an abnegation of christ. / by j.g. a servant to, and lover of the truth. graunt, john, of bucklersbury. [4], 16 p. printed by matthew simmons, next doore to the golden lyon in aldersgatestreet, london : 1651. the epistle dedicatorie signed: john graunt. annotation on thomason copy: "july. 2". reproduction of the original in the british library. eng norwood, robert, -captain. presbyterianism -england -early works to 1800. christianity -early works to 1800. a85550 r206472 (thomason e633_5). civilwar no truths defender, and errors reprover: or a briefe discoverie of feined presbyterie dilated and unfolded in 3. distinct chapters.: the first graunt, john, of bucklersbury. 1651 9412 5 15 0 0 0 0 21 c the rate of 21 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2007-11 tcp assigned for keying and markup 2007-11 apex covantage keyed and coded from proquest page images 2008-01 emma (leeson) huber sampled and proofread 2008-01 emma (leeson) huber text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion truths defender , and errors reprover : or a briefe discoverie of feined presbyterie dilated and unfolded in 3. distinct chapters . the first , shewing what english presbyterie is . the second declareth what the failings and errings are , in the practise of those that have constitution by ordinance of parliament . the third chapter discovereth the conceited fancies , of such as minde not parliamentary directions , either for their constitution or execution and yet denominate themselves presbyterians . and both parties being found guilty of transgression , are admonished to repentance , according to the rule of the word of the lord , that commandeth his servants , saying , thou shalt in any wise rebuke thy neighbour , and not suffer sinne upon him , or as it is in the margent , or thou beare not sinne for him levit. 19. 17. and also capt. norwoods declaration , proved an abnegation of christ . by j. g. a servant to , and lover of the trvth . london , printed by matthew simmons , next doore to the golden lyon in aldersgatestreet , 1651. to the right honourable john bradshaw lord president of the counsel of the state of england . meeting of late ( my lord ) with some strange undertakers in point of church-governement , who thought they had done well , and yet missed at a great distance the marks both divin and humane , not onely in that which concerned their impowerment , but also thier direction for government , and finding my brethren injuriously dealt withall , and over-mastered by more then ordinarie insultation , i could do no lesse there & then , but defend them by my advice and counsell , which did so seasonably relieve and refresh them , as that they earnestly desired , that i would send them the like in writing , for their better satisfaction , and vesoluton in future times , whose christian importunity , hath so prevailed with my weake abilitie , as that i have made a briefe , yet a true discoverie of fained presbyterie : and notwithstanding your lordship , hath formerly taken notice , of the contents of the two first chapters , yet that experience i have had of your ready eare for hearing , and soundnesse of judgement in knowing , makes me bold to acquaint your honour with the whole discoverie , and therein especially with the contents of the third chapter , in which are such strang and new things , as i presume your lordship never read the like , and i humbly beseech , that my boldnesse may finde pardon of your goodnesse , & amongst your great offerings let this mite of mine receive acceptance from him whom the lord hath made his servant and yours , to serve him the great god of heaven and earth , and your lordship in a higher imployment . my lord , no sooner had i thought thus to conclude this short epistle : but presently was given me a grosse delusion of captain norwoods asserted under his owne hand . and wondring that such an impudent falshood should put on a face of confidence and boldnesse , i thought it my duty to the common-wealth in a few words , to breake his bands of ●ruths restraint asunder , as sampson arose , and cast away the strumpets intanglements : and because i have declared before against these approbrious injuries offered to the misterie of godlinesse , touching our lords personall death and resurrection , i thought good to add them , and this to the aforesaid discoverie , commending all to your honours meditations , who am alwayes ready to serve you , john graunt . a discoverie of fained presbiterie . first , presbyterie is that regulate way of a religious christian profession , that is declared by the parliament . and secondly , feigned presbyterie is something denominated like it , being taken up at the pleasure and will of diverse christians , carrying on thereby an arbitrary way of bondage and slaverie towards their weake brethren , who give themselves up to the will and pleasure of such as erre , not knowing the scriptures , notwithstanding their pretence of church-government . the first chapter , shewing what english presbyterie is . for the first sort of presbyterie , it is such as authority instituted in anno 1645. 1646. and 1647. by the power and vertue of divers ordinances of parliament : and first , we must take notice of such rules and directions , as doe enable each parish , to make choice of elders , and that is when a county or country is made a province by authority of parliament , that province divided by them into classis , in which classis respectively there are nominated ministers and others to be judges and triers , who are authorized to trie and examine the elected elders , which the parishes in the said classis shall present unto them , under the hands of the minister and church-wardens , and within 14 dayes after election , to heare the exceptions against them , made and exhibited by any parishioner or others , in matters of ignorance or scandall committed within 12. moneths before , according to the descriptions of both enumerated in ordinance of parliament , october 20. 1645. and as the triers shall judge , either to approve , or disapprove , the said elective elders , and when the convenient number , more or lesse , chosen by the parishioners , be approved of , then and not before , are they in capacity to act , that is to meet once a weeke or oftner ; and the congregationall eldership , consisting of minister and elders , or the major part of them are impowred to summon before them , the parishioners or any part of them , to examination in maters of ignorance and scandal , according to the particular heads , of each enumerated , in the ordinance before mentioned , and they are impowered further , to take an oath of such witnesses , as shall accuse the examined ; and as the eldership shall judge , to admit , and suspend them from the lords-supper , and further it is ordained , that of the congregationall elderships , are made and constituted all other degrees of presbyterian government , for by one minister at the least , and two ruling elders , sent from each congregation , is made and constituted the classicall elderships , who are to meet once a moneth , and by two ministers , and foure elders sent from each classis , is made and constituted the provincial-assembly , who are ordered to meet twise a yeare , and so by the like sent from the provinciall , is the nationall assembly made and constituted , who are alwayes to attend the high court of parliament . and it is also provided , that for the reliefe and righting of such as shall thinke themselves wronged in the congregationall elderships , that such shall have liberty to appeale from them to the classis , from the classis , to the provinciall , from the provinciall , to the nationall , and from them to the parliament , if right may not be had otherwise : and further , each classis being constituted , they are also impowered for examination and ordination of ministers . the second chapter shews the errours and failings of this first , which is the best sort of englsh presbitery . for although this way and order was first ordained for the good and bettering of christian congregrations , yet wofull experience hath proved it to be very prejudicious and injurious , through the ignorance of some , and malice of others , against the streight way of the lord , and the children thereof , for whereas the elderships ought to have proceeded according to the rule , for the increase of grace , love and knowledge , and the maintenance of peace and amitie , for the flourishing of true and pure religion , instead thereof , they have acted by their owne corrupt mindes and wils , and vented their hatred and spleen , and have prevented truth , and promomoted falshood , and where there was quiet and peace before , they have now raised up discord and dissention , and instead of denying themselves , and bearing with , and edifying one another , they have destroyed and devoured each other , witnesse the third classis of london , and the assemby of syon-colledge , which committee as they call themselves , did declare in print to all the world , that this forementioned government was the will and appointment of jesus christ , and avouched it to be jure divino , and of themselves made additionall orders , without notice to , or leave given them by the parliament : that all elected elders of every parish , should have their names very fairely written , and set upon the church doore , desiring any whomsoever , that could make exception against any thre mentioned they should be heard , at such a time and place , where the triers would sit and receive all such accusations , they observing no rule or directions therein , provided by the ordinance of parliament , neither for the time limited , nor the particulars enumerated , nor the competetency or number of witnesses required , whereby illimited jurisdictions , innovations , and arbitrary proceedings may be avoided , and as this lawlesse committee then , and the triers afterwards declared their owne wils , so they all acted as corruptly ; for i knew a man then chosen an elder in one of the parishes of the third classis , whose election was with the greatest freedome and affection of the parishioners , as any that hath been chosen , the man being auntient in the congregation , and had gone through most offices amongst them , and it so fel out at the same time , there was another younger , yet a richer parishioner , chosen also , that was one of the triers nominated in the ordinance , who causelesly , divers times before had declared himselfe an opposer , of the former , and in the vestry he affirmed , the party they had chosen should never be allowed of , and presently used all his endeavour , to finde cause of exception , in such a malicious and inveterate manner , as the whole parish tooke notice of it , so that at the next vestry , some of them blamed him , that the state having appointed him a judge , he should so maliciously make himselfe the accuser , the prosecutor , the condemner , and executioner and all : to whom he made this answer againe , he whom you have chosen shall never be allowed of , and i will never give him the right hand of fellowship , nor be reconciled unto him ; upon his thus speaking , the opposed elder desired the parish to take notice of two things , in his implacable adversarie ; first , that he sets up his owne will , above the ordinances of parliament , which gives you power to choose your owne elders , and leaves it not to his perverse will and pleasure , and againe he supersedes all the rest of the triers and judges , for the ordinance refers the tryall and approbation to nine men , or any fix of them . and secondly , he exalts himselfe above god , and his ordinances , in saying peremptorily againe and againe , i will never be reconciled ; for gods word commands , and his servants beseech the contrary ; wherefore i pray ( said he ) observe what an unworthy elder , and judge you have chosen to governe you , for his opposition is not so much against me , as against you all , for your yea , is his nay , and you claime a publique interest in me , but he denies it you , from the which to be excused , tends to my particular ease and freedome ; and truly , as this his beginning was vile and corrupt , so his prosecution abundantly exceeded in hatred and malice , for in all hast , he caused divers exceptions to be drawn up against him , which he pretended to be scandalous , both in practise and judgement , and upon summons , the accused appeared , and after their clerk had read the exceptions , he required a copy of them , which being denyed by the prolocutor , ( which afterwards through much importunitie was obtained ) he then presently disclaimed and disavowed so many of them as tended to practise , and that most of them were false in many respects , and requiring them to proceed , by the rule limited to a year before , for the time , the enumeration in the ordinance for the particular matters , and two honest christians at least for evidence ? doe you tell us of the rule wee should walk by ( say they ) we would have you know we are not tyed to the letter of the rule , but the meaning of it , is left to our judgements : i hear you , said he , but i never heard before of a mystical humane law , & i tel you all plainly , that if you wave the letter of the ordinance of parliament , which is your direction to trie me by , then i would have you know , i have as much power to try you all , as you all have to trie me ; and added that he was sorry to finde them so unlimited and arbitrary in their proceedings ; and because the exceptions in practise were vaine and frivolous , and no way ordered by the ordinance , i will not now mention them , but referre them to another day of hearing , and proceed to give you a breviate of the exceptions touching scandalous judgement : the first was that he had affirmed , that the first day of the weeke was not commanded in gods word to be a sabbaoth . he answered , i have so affirmed , and if it be an errour so to say , then shew me it commanded in the word of god , to which they did not reply , but proceeded and said , it was further objected against him , that he denied the moralitie of the sabbaoth . he said , before i can properly and clearely answer you , i must aske you a question , what you meane by sabbaoth , whether the signe or the thing signified ? and also what you meane by moralitie , because , i do not finde the terme in our english tongue , used in the scripture ? the prolocutor or moderator , being at a pause , i answered , i affirme that the command of the seventh day , extended not to the christian gentiles , and i think you are all of my mind , or else you would observe , and not prophane it as you doe . secondly , i do hold that which the seventh dayes rest did signifie , doth remaine and continue to the end of the world , and in some respects forever also , and pulling out a bible out of my pocket , read part the of third and fourth chapters of the hebrews , and opened to them those scriptures , that speak of the sabbaoth , or rest of god , before mentioned , also by the prophets david and isaiah , saying , to day if you will heare his voice , harden not your hearts , least you enter not into his rest , &c. and againe , wee that have believed , have entred into his rest , and have ceased from our workes , as god did from his , proving to them by the scriptures , that the rest that remained unto the people of god , was a spirituall rest , and not a corporall , and you that are ministers here , said he , know well enough , that it is concluded in the harmony of all christian churches , their confessions , that the command for sanctifying the first day of the weeke , is an ordinance of the church , but they being weary of his exposition and exhortation , they replyed little , and less to the purpose , but proceeded to further exceptions , and said , that he was accused for affirming , that divine examples , doe not alwayes binde the conscience of a christian , to which he answerered , that in saying so , he said no more , then what themselves justified , for said he , there is a divine example , that the baptizer and the baptized , descended personally into the water together , and you baptizers follow not this holy example ; they replyed , it was not the custome of this country : behold said he , your hands and your tongue , and all that you doe , is against you , to justifie that to be lawfull in your selves , which very thing , you accuse in me for a scandalous exception ; these and such like , they debated some three or foure houres , but i will not tell you for shame , how shamefully they parted from my friend , least you should be ashamed to heare it : but to put a face upon the businesse , they summoned him twise or thrise afterwards , to make him wait , but they durst not dispute , and he finding their delayes , were to the parishes prejudice , in their right , and for their satisfaction , he made the case knowne to that worthy , and now right honourable counsellour , whose place is too high to declare his name , in so low a discoverie as this ; yet i cannot doe lesse , then tell you his judgement was , that the triers had much wronged the accused , in not bringing his accusers , face to face , according to ordinance of parliament , in such cases provided , and commanded him to tell them so from him , which message he delivered to them , the next time they sate ; which when they heard , they told him they did not believe him , wherupon he required them as they had power to take an oath , so they would give him his oath to confirme the truth of it , and when they would not , required what answer he should returne to him that sent him , they said , that they could not approve of him to be an elder , he desired their reasons , and their hands for his removing , that the parish might choose another , all which they unworthily denyed him , notwithstanding the ordinance required them . if such grosse injuries as these , through selfishnesse and carnalitie , have been done by the best and choicest presbyters , by the judgers and triers , such as were heedfully and consideratly appointed , by immediate authority of parliament , and if it be so with the best , what can wee expect from the choice of the multitude , both parochiall and classicall , of which if i had but time to tell you , would make both your eares to tingle , to heare what ignorance , contradictions , nonsense & impentenency they are guilty of , besides their pride , vaine glorie and hypocrisie : yet a hint of it you shall have in the chapter following . the second sort of english presbyters , are such as take upon them the name of the former , and are in some practises like them , but wholly without institution by authority of parliament , who in their practise heed not , but are opposers both of the law of god and man . therefore the third chapter discovereth the conceited fancies of such as have no authority for their practise , but their owne inventions . first , for the constitution of their church-officers , they minde not the ordinances before mentioned , thereby to be made capeable for election , nor to be impowered being elected , and allowed , but according to their owne inventions , goe on in the name of presbyterians , and choose elders and deacons , whereas the parliament knew well , that the office of deacons was sufficiently already provided for , by divers acts and statutes under the name of church-wardens , and over-seers for the poore , and therefore have wholly left out , that sort of church-officers , in their ordinances , thereby giving us a cleare evidence , that they never intended to destroy parochiall congregations , as these men unwarily doe but to reedefie and repaire them , by adding a helpfull , carefull , and watchfull office of elders , to those officers that were formerly , although they prove not as they were intended , and such as doe thus practise a presbyterian way in the parochiall congregations , not authorised as aforesaid , it is so farre from being beneficiall , as that it will prove wholly prejudiciall , and it tends more to a teaching sense of the supreame judicature of this common-wealth , then of obedience , of selfishnesse in judgement , then of sincerity of engagement , for if such as were ordained prove not to the purpose , what can we expected of them that ordaine themselves ? and if those faile that are regulated , what can wee looke for from such , whose rule is their will ? how helplesse are the people that submit to them , that are not provided for to appeale from them , to free them from the wrongs they shall doe them ? what defence shall a christian have from amongst them , for speaking the truth in reproofe of their false doctrine , you may judge what they will doe with you hereafter , by what they doe , and have done heretofore ; have they chosen themselves ? have they set up themselves above their brethren ? what good fruit can you expect from such evill plants ? and the choice they made was so strange and new , that as there is no example to paralell it , so there is scarce a dialect to expresse it , without smiling at it ; that such an unanimous people , such a great corporation , and constant communicants , so that i know not a more fuller , or willing congregation in this common-wealth , for frequenting gods publique ordinances , for these to be denyed the lords supper , for five yeares together by the same teacher , that all on a sudden , through imposing a new fancie of his owne devising , neither warranted by the law of god or man , but destructive to both , yet all that now would follow , and daunce after his pipe , should be admitted to that he had so long time detained , & yet now also publiquely declared that all that would not ob●y his humane invention should not presume to come to the communion , and thus he conceived and brought forth vanity , for being in the pulpit , desiring the people to meet him next morning in the church , and some fourscore of many hundreds appearing to him , he then taught them a necessity of believing his humane conceiving , to be sound doctrine and then and there , to choose a minister , and church-officers of their own devising . and the first question he askt them , was , who they would choose for their minister , and with one voice they chose himself , a fair election to choose one out of one , and he being chosen in such an unwarantable manner as this , and accepting thereof he told them that as they had made choice of their minister , so now they must proceed to choose other church-officers , and for my assistant , i choose mr. maior said he , and mr mayor presently chose for his assistant , an alderman , then the alderman chose a. and a. chose b. and b. chose c. and c. chose d. and so one chose another , till eight elders were chosen to the minister , or rather chose themselves , and then by their teachers direction , the last elder chose the first deacon , and so from the first , one chose another , till there was as many deacons begat as there were elders , and officers multiplying so fast , from so small a number assembled , they presently tooke counsell together , how to officiate , and so at that instant , appointed two weeke dayes , before the next lords day , to give attendance to examine communicants , and some did come and were admitted , but others who better knew the difference betweene will-worship , and true worship , forbore , and heard themselves forbidden that , by man , which gods word did allow them : now in this respect , those you have for so long time heretofore condemned , shall rise up in judgement against you , and be justified in comparison of you , for as they wave the rules of authority , and in that are blameable , as you are , yet they doe it without doores , and not within , they leave all quiet at home , from whence they goe , whatsoever they doe abroad where they are , but you befoul your own nest , set fire of your own house , cause divisions and dissentions in your owne congregation , that before was quiet , so that nothing can be expected from you , by your owne doings , but confusion and destruction ; wherefore i advise my friends that are free , not to medle with such as are subject to change . and these things being so , for my brethrens cause i must speake , and for the truths sake , i cannot keep silent ; my brethren are captivated and inslaved , and the truth is with-held in unrighteousnesse , by such as exalt themselves above all authority , that is , all that are called god , for as their discipline , as they call it , is warrantlesse both for matter and frame , so are their doctrines , which forces me by way of discoverie , thus to dissect and anatomize the whole body , or rather a monster of this fained presbyterie . not long since it is that i heard this minister on mich. 4. 3. in these words , and they shall breakr their swords into ploug-sheares , and their speares into pruning-hoocks . affirming the prophet in these words , prophesied of the churches state and condition under the gospel , before the lords comming or generall resurrection , on whom should be poured forth such great gifts of the spirit , that they should in converting men unto god , turne their finnes into graces , and their wickednesses into rightousnes o strange ignorant unheard of expression ! not only contrary to divine , but naturall principles , how will this teacher prove , that that evill must be turned to good , which god commands to be cast away , broken off , killed , and forgotten , a thing so contsary to grace , that the fountaine thereof washes it away , , from the truly converted , the minister endeavoured to prove this doctirne by a paralell scripture where wolve are turned into lambs , and smarling dogs into harmelesse sheepe , as he said , alluding to isaiah 11. 6. the wolfe shall dwell with the lamb , and the leopard shall lye down with the ktd , &c. now the gentleman is not alone in this last exposition , for many others besides him , have declared the same mistake , neither is this last scripture paralel to the first , for this last proves evill creatures shall be made good , but not as you expound the first , that wickednesse shall be converted and turned into goodnesse : sir , i dare not use my strength , now i have you at an advantage , through your own weaknesse , but for your further information , i affirme , that neither of these places are figurative , but both litterall expressions , and teach not the doctrine of mans conversion , but the whole creations restitution , holding forth the state of perfection , and not that of regeneration , according to rom. 8. that when the sonnes of god shall be revealed or manifested , then also shall the whole creation in the apostles meaning , participate according to their abilitie and capacity , in the glorious liberty of the inheritours of salvation . and i further affirme , that the elect of god are never called in the scripture dogs and swine , as the reprobates are , because the truly sanctified never returne to their loathsome vomit againe , nor the purely washed , to wallow againe in their filthy mire , nor after putting their hand to the plough , to turne back , nor never shall tread the blood of the holy covenant under their feet , after they are throughly sanctified thereby , nor sinne willingly , in hating and despising the blessing after the true knowledge of it , and in this respect only , it cannot be said of the saints , as of the wicked , but such were some of yee , although in other respects it may be so said . now my conclusion shall be an exhortation to repentance , for when we have done , that we should not have done , the next way we are to take is to repent of it , therefore see how you have transgressed the rule , which saith , give unto god the things that are gods , and unto cesar the things which are cesars ; that is , to the supream power , whether it be in one or many , the things that pertaine to them , now both the law-givers require submission to their directions , that so there may be quiet and order in the common-wealth , without which you are not true thereunto , & so walk not according to your engagement , & for you to raise up a select congregation out of an authorized or legal one , it tends rather to strife and dissention , then peace and unity , and thereby as much as is in your power , deny that to cesar which belongs to him , and in so doing you deny god his due also who commands obedience to every ordinance of man for his sake , and for your conscience sake also . and for asmuch as you are all before named , faulty in one respect or other , i admonish you all to repent , and advise you to looke higher , then these outward externall administrations , which are common as well to outward christians , as to those that are inward , and labour for that holy-eye-salve , which will enable you to see and discerne those spirituall high and heavenly administrations , that none but the elect , called ▪ and sanctified , can understand or participate in such peculiar treasures , and priviledges , that the world can neither give nor take away , which will make us christians indeed , and members of the church of christ indeed , and true worshippers of god indeed , and to be approved ( though not of wicked men , yet ) of god , in whom i am yours to be commanded in defence of the truth . j. g. captain norwoods declaration , proved an abhegation of the truth of christs incarnation , discovering therby those strong satanical delusions , to which he is given up , even to the beliefe of lyes , in opposing the author of salvation the doctrine of regeneration , the hope of the second and better resurrection , and the glorious and endlesse reward in the world to come . and because wee are to deale with the old nicholitan doctrines which alwayes hath been and now are the depths of sathan , we must first premise such tenets of his , which are plainely avowed , or else from what he hath written , necessarily or absolutely concluded , remembring also that he will yeild to all manner of scripture readings , although never heeding their proper and distinct meanings , and i marvaile to finde this declaration in scripture expression , for as much as he and his have most wickedly affirmed , that the scriptures the old and new-testament is ante-christ , even that scarlet cloathed whore , which hath made the nations drunke with the wine of her fornications , now you shall finde this abhominable boldnesse accompanyed with miserable ignorance , of the faith the just doe live by , in that he knows not what the hope of true believers is they stand by . for page 5. and the last line , he is as corrupt in his expressions , as he is in his delusions , for the apostle doth not speake in his language of the saints bodies in the resurrection of the just to call them earthly , and beastiall , like the beastly spirit he is lead by , but being guided by the holy spirit of truth , cals them incorruptible , immortall , spirituall bodies &c. 1 cor. 15. and proves plainely that the resurrection of the body ( that which the captaine denyes ) to be an unquestionable truth , by the common and dayly experience of the sowing and growing of seed , vers. 37 , 38. thou sowest some bare graine of wheate or other ( which is not quickned except it dye ) but every seed comes up with its owne body , not bare , as it was sowne , but glorious or cloathed upon , so also is the resurrection of the dead , saith he , meaning man , its sowne in corruption , it is raised in incorruption , it is in dishonour when it is sowne , but it is glorious when it is raised , verse 43 , 44. a more cleerer and fuller manifestation of this i made to mr royle in my defence following , in the 5 , 6 , 7 , and 8. pages of lamp of light , as also in my first answer to him , the cure of deadly doctrine , page 4 , 5. furthermore as capt. norwood doth in his confession of faith , pag. 1. in words acknowledge the divine nature of the second person in the trinity , as giving to him the name and title of infinite power and wisdome in creation , according to that which is written , by it all things were made , and without it , was made nothing that was made : so farr his expression is true , what ever his meaning be of the divine nature , but whereas he further saith , which is also called christ the first borne , or only begotten of the father , or the annointed , these titles or appellations cannot relate to his divine nature alone , but his humane , as the name jesus or christ was given to his person , when he was circumcised , his proper name by which he was known from other men so the prophet david in psal. 89. 27. applies the appellation of the first borne , to christs humane nature ; as a king in his glorious kingdome ( and yet not divided from his divine ) i will make him my first borne higher then the kings of the earth , pointing to the time when he shall take unto himselfe his great power and personall reigne : agreeing with another expression of his , in the psal. 2. 6. i have set my king upon my holy hill of zion ; that is , christ personally and not mystically , and by this name he cals his church and kingdome , also ephraim ( saith the lord by jeremiah the prophet ) is my first borne , jer. 31. 9. likewise the capt. applies the terme only begotten of the father to the divine , which most properly is applyable to christs human nature , his incarnation , and so doe the prophets and apostles speake psal. 2. this day have i begotten thee , god the father speaking to god the sonne , in and by david , and so the apostles testifying to christs incarnation , death and resurection , acts 13. 30. they prove it by the same propheticall words , foreteling of christs comming in the flesh , thou art my sonne , this day have i begotten thee , and they add for further proof of christs humanity , vers. 35. wherefore he saith also in an other psalme , thou shalt not suffer thy holy one to see corruption , psal. 16. which words point plainly to christs body in the sepulcher , and in proofe hereof the author to the hebrews is beyond all exception , for in this respect only of the personall suffering of death , he was made a little lower then the angels , who as touching his divine nature , he was above them , but in regard of his humanitie in suffering inferiour , now see ( most ignoble captaine ) how your opposition exceeds the cursed jewes crucifixion , for they did but kill that body of his which through the power of god was raised the third day , but you utterly destroy , deny , & annihilat that body , and roared it out dayly to your deluded disciples , that jesus christ is a quallitie , and no way to be conceived or understood personally for that you make an allegorie . observe further , that whereas this captaine unwarily hath joynd these termes annoynting and annointed together , thereby as he saith to declare the second glorie or manifestation of one unitie in the trinitie , and yet plainely abnegating and denying the humane nature of christ , how the infinitenesse of unction , in any true consideration can be said to be annointed within it selfe , implies finitenesse , and for as much as the finite annointed is inferiour to the fulnesse of annointing being infinite , i know not how he will cleere his owne words from obsurditie , but in this grosse mistak he concurreth with his friend mr. royle , which makes the letter of the scriptures , that speake of christs humane nature , to be but figurative expressions , and fulfild in every one of them by severall removes and degrees of dispensations , as you may see more cleerely opened in the 4. and 8. pages in the lamp of light following . againe , the capt. in page the second hath these words , the same christ i stedfastly believe to be my only and alone right , and life , and salvation , and so much , and so farre as i have attain'd him or it , or rather he or it is risen up or brought forth it or himselfe in me , so farre i judge my selfe to live or be alive , or saved , , or to have attaind salvation , &c. under which plausible words of his , lyes abundance of corruption and rottennesse , for he intends by the partie spoken of , not only himself , but every man also , and by him or it the light or life before mentioned , which he saith is inherently in all man-kind , as the soule in the body , and when he that is his fancied christ jesus , is manifested and revealed or raised , then is this salvation accomplished , the resurrection at the last day finished , and the world to come possessed , and all what glorie soever the scriptures speake of , or the saints of god hope for , is now compleated and perfecteded in men , in which insertion is included many grosse falshoods and absurd contradictions of the truth of god . first , that a mans happinesse and salvation proceeds from something within man , as he is man , and not from some one thing without him , and so becomes happy , by himselfe , or by something of himselfe , which was borne with him , and not by imputation of anothers righteousnesse from without him . and secondly , he overthrowes all future hopes whatsoever , and affirmes there is no other resurrection , glorie , or happinesse then what is enjoyed in men , in this cursed world , in this vild and corruptible body , by which it plainly appeares the man is both ignorant and destitute of the lively faith , and assured hope of gods elect , for which there needs no greater proofe against him then his owne confession , which wild and mad doctrine , is further discovered and condemed in the lamp and cure following . againe , the capt. seemes to vaunt much of his knowledge of heaven and hell , and saith that there is no other of neither , but what is now in mens bodies , a thing as strange as the rest , yet that he may be prov'd deluded , we must first consider that the terme heaven is variously taken , and hath different meanings in the scripture : first in a strict , secondly in a more generall sence ; in a strict sense , is sometimes meant the doctrine and beginning of the kingdome of heaven sometimes the righteousnesse of the kingdome , sometimes the children of the kingdome , sometimes the glorious kingdome it self altogether considered , sometimes the contenent and place of this kingdomes perfection . and secondly , in a more generall sense , the profession of the doctrine , and place of the kingdomes regeneration , now as i formerly told your brother royle , in cure of deadly doctrine , pag. 4. that the truth of tearmes is the preservation of proprieties , which here now i shall more cleerely open to you ; and sir , i pray take notice , for you to speake indefinitely , as you have done of a tearme , which admits of such different exceptions , in so doing you have spoken altogether unprofitable , because in such cases , the definition shews the meaning , not the tearme , so that in the rule of reason , no man can expect a full answer to a doubtfull assertion , yet that you may be answered we will presume your intention that , by the tearm heaven , you meane the place , and everlasting glorious salvation of the saints , now the scripture shews the place , in which they shall injoy eternall salvation to be without them , i go to prepare a place for you , ( saith their lord ) again i wil prepare a place for my people , & they shal be removed no more , now this holie place promised , is the new heavens , and new earth , in which dwelleth righteousnesse , in which place there shall be no evill nor sinne , nor curse , nor death nor sorrowing , nor crying , even such a place of holinesse and perfection , as adam injoyed in his innocencie , which place was not contained within his body , but his body within it , he personally had dominion over all the whole cr●●tion , and not all the whole glorious creation contained within his person , but as it was without the holy man in his innocencie , so it shal be with christ their king , & the whole house of jacob in their excellencie in the world to come , whereof the prophets speake , in which all things ; that is , all created things shall be subjected and subdued under christs and his saints feet , heb. 2. and then also shall the kingdomes of this world , become the kingdoms of our lord and his christs , where he and his saints shall reigne personally for ever and ever , and then all kings and kings subjects shall feare and fall downe to him , for all nations shall serve and worship him . consider likewise how the saints desired expectation is to be cloathed upon with their house that is from heaven , which is such an extraordinary glorie as moses & elias was cloathed with in the holy mount , which were visible and transparent beauties as wel as internal : and in the morning of the saints awaking , at the general resurrection they shal shine ( saith the prophet ) as the brightnes of the firmament , and as the stars for ever and ever . and so saith our saviour and emanuel , as truly god , so truly man , whom you despise and scorne , thus understood and acknowledged , neverthelesse at the end of this world , when the time of separation shall be betweene the children of the kingdome , and the children of the wicked one , then shall the righteous shine forth as the sun , in the kingdome of their father , and this is added , who hath eares , let him heare , which hearing eare , your declaration shews you have not , as certainely as any thing you want in the world besides , and when these things come to passe , as truly speedily they shall , then shall you be forced to confesse a hell without you also , as well as a hell within you , and condemned with shame , and cloathed with confusion , as with a mantle , when the undying worme is spread under you , which shall also cover you ; then shall you see him and his , whom you now blaspheme and persecute , to be personally glorified , but your selfe justly and everlastingly tormented and condemned except you repent : in the meane while i leave it to all people , to whom these presents shall come , to judge if you be not a lying deluded prophet . and as i feare not to undertake the captaine of my lords enemies , although he be an uncircumcised goliah , and ▪ a leader of the hoast of the huge camp of the philistims , the lords adversaries : so i feare not likewise to reprove all such ministers , of all denominations , that pretend to feed and lead the lambs army , and to be shepheards of gods holy flock , and yet doe let such wolves as these , to worrie and destroy the harmelesse sheep , and so smite the shepheard , as to kill and crucifie him the second time , and this done , not in a corner but in the sheepfold , before all their faces , and yet not one of you have had a word to speake , for your pretended master , nor his faithful servants , i could tell you where in london and westminster , both publiquely and privately , by men of your owne coate as you call them , as well as by others at yorke and canterbury and all over the nation , of which the cure behinde will tell you more , how these corrupt , abhominable and rotten doctrines have been plainly advanced and put to sale , to the killing of the head of christs church , and the poysoning of the members thereof , and yet not one of you all as i know of , have appeared in the cause of truth against them ; now how will you acquit your selves from that wofull sentence , and lamentable reward of unprofitable servants , without repentance i cannot tell you , but i admonish you all to looke about you , for the houre of account and reckoning is very nere comming , of which saith he that is your friend , come lord jesus , come quickly . j. g. these two letters came to my hands after i had fully concluded the premisses , which in regard they concerne the said capt. and his blasphemy , are thought fit to be here annexed . sir , my due respects presented unto you ; whereas i understood by a friend of yours , by accident , that you are now about or intend shortly to write , ( and that justly ) against one capt. norwood , a notorious blasphemer in our age , i could not choose but acquaint you with my thoughts upon this subject , viz. that without controversie , 't will be a very shame to the rabbies of this time , presbyterians & independents both , i meane , that pretend so highly on all sides to the truth of their master ( as they say ) and yet leave ( like hirelings as for the most they are ) his truth and poore flock , to be torne , and rent by ravenous wolves , and not once appeare , or so much as open their mouthes in publique , to speak a word in their behalfe : sir , the word long before declared is now fulfilled , that grievous wolves should enter , &c. men speaking perverse things , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , &c. lovers of pleasure rather then of god , &c. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . whose god is their belly , whose glorie is in their shame , who minde earthly things ; to their shame be it spoken ; sir i have herein sent you a coppy of a letter writ to a schollar , mr simpson by name , by some sirnamed of holland , of whose congregation the said capt. was sometimes one , and by him excommunicated , as 't is reported : the language for some reasons is lattin as you see , the effects to delare some horrid blasphemies maintained by a goldsmith ( whose name i know not ) and the said capt. norwood : and in the conclusion a secret check to mr. simpson , as ( by his not preaching repentance ) being occasion to the said captaines apostasie , after whom it is justly feared , many blind ( their leaders being blinde ) will draw back and fall into perdition . sir , i have no more to say but this , that if the thing be true , then goe on carefully and prosper , and let this letter inclosed ( if you thinke good ) be added to your paper , and the printer will give you thankes , by which meanes this and the ensuing , and last age , may better discerne and reject the said captaines blasphemies which is the chiefe thing herein desired by london 10. june 1651. your friend , philalethes . nudius tertiùs ( dom. ) conventui , cui presuisti , super insignis ob apostasiam tantum istius ad exitium usque & tenebras aeternas seipsum & alios ducentis norwooodi erroribus seu blaphemiâ potiùs & in deum suaque scripturarum eloquia sacra , testimonia veritatis aeternae certissima , tabernacula atque sua , & illa habitantes nefariis convitiis & execrandis accito , fortè quidèm adsui ; contra ipsum , atque nil certè nisi verum referentes ( de erroribus innuo tantùm rebus de navis venditione tunc , memoratis mihi penitùs ignotis ) quosdam audivi ; audita , verissimè prolata ac testata esse cognovi . sepè enim ( amici cujusdam primùm rogatu , ducis praedicti domi die dominicâ , quam plurimis undique illùc conglomerantibus interfui . aurifabrum atquequendam effrontem admodùm ore atque impio quasi tenebrarum spiritu inflatum , tibi audita , alia & in super quam plurima , e faenestrâ capite exerto , effutientem , inter quae saepissimè , & deum esse omnia , & omnia esse deum , animam atque ipsissimam esse {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , imò & deum ipsum esse , impudenti blaterantem ore , verbis praeterea conceptis , penultimâ die dominicâ , talia evomuit , scil. hic ( inquit ) peccatum antichristum esse , ille romanum pontificem ( vel romanorum summorum pontificum successio nem ) magnam illam meretricem babylonicam ( johanni , in apocalypsi perspectam ) esse dicit , alii atque alia de illâ somniant , assero autem ego ( inquit ) evangelium ( testimonia nempè divina ) magnam illam meretricem babylonicam esse , cum quâ scortati sunt reges terrae , quae atque natione : omnes & totius pene orbis terrarum populor scortationis suae vino sopitos inebriavit . plura insuper hisce non dissimilia , audaci admodùm ac fronte perfricti balbutire nequaquam horrentem , vel refugientem , audivi ; norwoodum atque ipsum in sui magistri , aurifabri nimirùm verba effutititia etsi , & horrenda , vel jurare tunc paratum fuisse , omnibus astantibus , luce meridianâ clarius perspectum esse constat . infanda haec tibi ( dom. ) super illis ( opinor ) dolenti , inaudita ipsa adhùc , & neoterica ratus , scribendo retuli , te atque & tuos , de praefato à vobis descito ejiciendo solicitudine haudquaquam obstrictos esse volo ; quùm ipsum jamjam , deum in notitiâ retinere nolentem , refipiscentiâ , humilium nempè ac pauperum , spiritu scilicet & corde contritorum dei servorum tenui quidèm statu & implacido , sibi jamdudùm & aliis quam plurimis hodiè delitentibus spretâ & posthabitâ , à deo in mentem judicii omnis & veritatis expertem mendacia atque obcaecatum absorbere inhiantem , traditum penes satanam , praesenti clarissimè constet . plura nolo , nisi quod te , ( dom. ) execranda ista praefata , odio habere , & in aeternum rejicere , & refipiscentiam ( cujus expers omnis , quisquis sit ille vel illa mortalium , adventu christi domini nostri novissimo , resurrectionis nimirum die omnibus divitiarum , voluptatum , requiei atque presentis scatentibus , quibus cordis praeputium non circuncisum est , soporis spiritu semper torpentibus , & callo obductis , otio & mundi praesentis perituri deliciis diffluere potiùs quam resipiscere , eligentibus , singulis atque cervice durâ & spiritu infracto , timendâ valdè , ac tremendâ , mundo & securo impendenti , celeri atque admodum nunc gressu advenienti , certè peribit ) tuos posthac , ut iram effugiant venturam aeternam , docere admonet london 23. die aprilis 1651. penitus tibi ignotus finis . notes, typically marginal, from the original text notes for div a85550e-310 2 pet. 2. 22. a scheme and abstract of the christian religion comprized in fifty two heads, with the texts of scripture, on which they are grounded : and some short indications, how they were more largely handled / by a lover of truth and peace. steele, richard, 1629-1692. 1684 approx. 46 kb of xml-encoded text transcribed from 15 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a61397 wing s5393 estc r34601 14522279 ocm 14522279 102504 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a61397) transcribed from: (early english books online ; image set 102504) images scanned from microfilm: (early english books, 1641-1700 ; 1071:22) a scheme and abstract of the christian religion comprized in fifty two heads, with the texts of scripture, on which they are grounded : and some short indications, how they were more largely handled / by a lover of truth and peace. steele, richard, 1629-1692. 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ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng christianity -essence, genius, nature. christianity -philosophy. 2002-05 tcp assigned for keying and markup 2002-06 spi global keyed and coded from proquest page images 2002-07 kirk davis sampled and proofread 2002-07 kirk davis text and markup reviewed and edited 2002-08 pfs batch review (qc) and xml conversion a scheme and abstract of the christian religion . comprized in fifty two heads , with the texts of scripture , on which they are grounded . and some short indications , how they were more largely handled . by a lover of truth and peace . zacharias , cùm loqui non potuit , scripsit . london , printed by i. p. for samuel sprint , at the bell. in little britain : 1684. a scheme of fifty two heads of the christian doctrine . i. our chief end , happpiness . principle . 1. ii. our only means , religion . pr. 2. whereof , 1. the ground ; the scriptures . pr. 3. 2. the parts . 1. doctrinal . 1. of god. 1. in himself . 1. that god is . pr. 4. 2. the nature of god. p. 5. 3. the divine attributes . p. 6. 4. the trinity in vnity . p. 7. 2. in his works 1. before time , the decrees of god. p. 8. 2. in time , 1. the creation . p. 9. 2. the providence of god. p. 10. 3. of the angels . p. 11. 2. of man considered 1. severally in his state of , 1. innocency . p. 12. here of the covenant of works . p. 13. 2. apostacy . his sin. of original sin imputed . p. 14. of original sin inherent . p. 15. his misery . p. 16. 3. recovery . of the covenant of grace . p. 17. administred , 1. under the law. here of the laws of god. p. 18. 2. under the gospel . here 1. of our redeemer . 1. his nature . p. 19. 2. his office p. 20. 3. his state of humiliation . p. 21. of exaltation . p. 22. 2. of our redemption . p. 23. 3. of its application . 1. by vocation . p. 24. 2. by iustification . p. 25. here of faith. p. 26. 3. by adoption . p. 27. 4. by sanctification . p. 28. here 1. of repentance . p. 29. 2. of good works . p. 30. 4. glory . here 1. the resurrection . p. 31. 2. the last iudgment . p. 32. 3. heaven . p. 33. 4. hell. p. 34. 2. joyntly . here of the church . p. 35. where . 1. it s privilege , the communion of saints . p , 36. 2. it s ministry . p. 37. 3. it s worship . 1. extraordinary , fasting . p. 38. 2. ordinary , and that natural 1. prayer , of the lords prayer . p. 39. 2. hearing the word . p. 40. positive 1. baptism . p. 41. 2. the lords supper . p. 42. 2. practical , from the 1 com : p. 43. 2 com : p. 44. 3 com : p. 45. 4 com : p. 46. 5 com : p. 47 , 6 com : p. 48. 7 com : p. 49. 8 com : p. 50. 9 com : p. 51. 10 com : p. 52. the principles of the christian religion . comprized in fifty two sermons , and handled from the texts of scripture following , viz : i. the chief end of man ; happiness . psalm 4.7 . who will shew us any good ? principle . happiness is the general desire of mankind . true happiness is a state free from all the evils , and filled with all the comforts whereof the humane nature is capable . this consists not in riches , reputation , pleasures , &c. but is compleat , by perfect knowledge of god , perfect love and likeness to him , perfect sense of his love to us , and the perfect bliss of the body . ii. the only means to this happiness is religion . eccles. 12.13 . fear god and keep his commandments , for this is the whole duty , ( or happiness ) of man. princ. true religion is the only means to true happiness . true religion is the true worship of the true god. that the christian religion is the only true religion , appears , 1. from the divinity of its author● 2. the antiquity of its institution . 3. the purity of its precepts . 4. the excellency of its rewards . 5. the efficacy of its operation . 6. the sutableness of it to the happiness of mankind . 7. it s duration . iii. in religion , consider 1. the ground of it , which is the scripture . iohn 5 . 39● 〈◊〉 the 〈◊〉 for in them 〈…〉 life . princ. the holy scripture is the ground of true religion , and the directory to happiness . by the scripture is meant , the true sence of the books of the old and new testament . this is the ground of religion , and directory to happiness : being 1. divine , for its authority . proved from its antiquity , purity , majesty , harmony , efficacy . besides the testimony of the spirit , outwardly in miracles ; inwardly in the conscience . 2. full for its sufficiency ; without oral tradition , or humane additions . 3. cleer for its perspicuity . iv. 2. the parts of religion are either doctrinal , and these concerning god in himself , and here ( 1. ) the being of god. heb. 11.6 . for he that cometh to god , must believe that he is . princ. it is fundamental in religion , to believe that god is . this proved 1. from the universal consent of mankind , 2. from the being and temptations of the devil . 3. from the creation and government of the world. 4. from the testimony of natural conscience . 5. from the infallible word of god. this true god is the object of the christians worship . v. ( 2. ) the nature of god. iohn 17.3 . this is life eeternal , that they might know thee , the only true god. princ. it is life eternal , to know the only true god. god is a spiritual being , infinite in all perfections . a spiritual being ; and so without body , parts , or passions . infinite ; and so without cause , without defect , and without limit . in all perfections ; so remove all imperfection from any thing , and you see god. and conceive a spiritual being , abounding with all perfections , and that is god. vi. ( 3. ) the divine attributes . isa. 57.15 . thus saith the high and lofty one , that inhabiteth eternity , whose name is holy , &c. princ. the excellent nature of god is declared to us by his divine attributes . and these are 1. his immensity , whereby he fills , and consequently sees all things . 2. immutability , whereby there is no change in his nature , or will. 3. eternity , whereby he hath a boundless duration , no beginning ; nor end ; nor succession . 4. blessedness and glory , whereby he is perfectly happy in and by himself : his glory is the result of his excellency . 5. wisdom . 6. power , and greatness . 7. goodness . 8. holiness . 9. justice . and 10. mercy , &c. vii . ( 4. ) in god there is a trinity in unity . 1 iohn 5.7 . for there are three that bear record in heaven , the father , the word , and the holy ghost ; and these three are one. princ. there is but one god , but in the unity of the godhead , there are three persons , the father , son , and holy ghost . here is shewed 1. that there is but one god , and can be no more : proved from the perfection , immensity , and omnipotency of god. 2. that there are more persons than one. 3. that there are no more than three . 4. these are father , son , and holy ghost . 5. these three have a distinct manner of subsistence . 6. these three are one. co-essential , co-equal , & coeternal . viii . next consider god in his works ; which were ( 1. ) from eternity , his decrees . eph. 1.11 — who worketh all things , after the counsel of his own will. princ. all events in time , depend upon the counsel of gods own will. in the opening hereof , these conclusions : 1. all divine decrees are the acts of his own will. 2. they are most free . 3. most wise and holy . 4. are from eternity . 5. unchangeable . 6. do respect whatsoever comes to pass . 7. reach persons , as well as things . 8. extend to the means as well as the end. 9. the true cause of a mans happiness is gods will ; of his ruine , his own. ix . ( 2. ) gods works in time are 1 creation . gen. 1.1 . in the beginning god created heaven and earth . princ. in the beginning god created heaven and earth . here was handled● 1. the truth of this . proved 1. from scripture . 2. demonstration . 2. the nature of creation , that is , he made something out of nothing , and out of that something , all things . 3. the author , almighty god 4. the object , the heavens and the earth . 5. the order of every dayes work. 6. the end , to display his power , wisdom and goodness . x. the other work of god in time , is 2. his providence . iob 1.21 . the lord gave , and the lord hath taken away . princ. the providence of god hath the perfect disposal of all things below . here 1. the nature of divine providence , whereby he preserves and orders all his creatures and their actions . 2. the certainty thereof , proved from the nature and attributes of god , the general order in the world , &c. 3. the extent . and 4. the beauty and excellence of it . xi . the principal objects of creation and providence are 1. the angels . coloss. 1.16 . for by him were all things created that are in heaven , and that are in earth , visible and invisible , whether they be thrones , &c. princ. all the angels were created by the word of god. here 1. their being was proved . 2. their creation demonstrated . 3. their nature opened . they are immortal compleat spirits , created after the image of god , for his special service . 4. their knowledge , natural , experimental , revealed . 5. their power . 6. their number . 7. their kinds . 1. the good angels , who are those heavenly spirits , who being confirmed by the grace of god , continued their integrity . 2. the evil , the contrary . xii . the other principal creature is 2. man , whom consider 1. severally in his fourfold estate ; and 1. man in innocency . eccles. 7.29 . — god made man upright . princ. man was created at first , an upright and happy creature . here was shewed 1. the nature of man , who is a living creature indued with reason ; he consists of body and soul. 2. his creation . 3. his uprightness , being made in the image of god : 1. in his natural endowments . 2. in his supernatural . 4. his happiness inward and outward . xiii . mans personal estate being handled , now his covenant estate ; and here the covenant of works . genes . 2.17 — for in the day thou eatest thereof , thou shalt surely dye . princ. upon the creation of man , god entred into covenant with him . here was shewed 1. what is a covenant , a mutual agreement between parties , whereby mutual obligations are contracted . 2. that there was a covenant . 3. what was this covenant , whereby god did promise to bestow all happines● on adam and his posterity● on condition of perfect obedience , and did threaten the contrary upon his disobedience . 4. the end and use of it . 5. the quality of it ; equal , honourable , and advantagious . 6. how long the duration of it . xiv . mans next estate is that by the fall , where 1. his sin : and here 1. original sin imputed . rom. 5.12 . — for that all have sinned . princ. adam and all his posterity in him , sinned against god in paradise . here was shewed 1. what sin is ; the transgression of gods law. 2. the nature of adams sin ; against the law of nature , and a positive law. 3. the time of it . 4. the cause ; outward , satan ; inward , the will of man. 5. the heinousness of it . 6. it s derivation to us ; by imputation through an haereditary and a covenant right . xv. 2. original sin inherent follows . iohn 3.6 . that which is born of the flesh , is flesh . princ. original corruption is in all men , by their natural generation . here 1. it s nature ; it is that natural corruption , which defiles all mankind , whereby they are wholly averse to all good , and prone to all evil. 2. it s certainty : proved from the death of infants , the necessity of regeneration , the confession of the saints , express scripture , and sad experience . 3. it s seat , in the body and soul. 4. it s evil ; for it is universal , secret , active , mortal and inseparable . 5. it s derivation . as sin , by natural generation , and so christ exempted . xvi . next by the fall comes 2. mans misery by it . ephes. 2.3 . — and were by nature the children of wrath , even as others . princ. all men by nature are the children of wrath , in a miserable condition . this misery is 1. privative , of the image of god , of communion with god , of comfortable relation to him . 2. his positive misery is 1. comprehended in the wrath of god. 2. declared in the curse of the law , which indicts , convicts , sentences , terrifies him . 3. executed in that death threatned ; temporal , spiritual , and eternal . this misery descends upon us by nature ; and to it all are obnoxious . xvii . now follow mans third estate ; viz. of recovery , where the covenant of grace . rom. 5.21 . — even so grace might reign through righteousness unto eternal life ; by iesus christ our lord. princ. the grace of god hath sixt upon a way of recovery for lost man , by iesus christ. here was declared 1. that god was so wise and good , that he would not lose the whole species of mankind . 2. he judged it most fit to relieve him by way of covenant . 3. this is a covenant of grace : and why . 4. herein there was a necessity for a mediator . 5. this covenant is between god and man. 6. all adult persons that accept hereof , are obliged to conditions . 7. the manifestation of this covenant hath been gradual . 8. it is but one and the same covenant of grace from adam , to the end of the world. 9. this the happiest covenant that ever was made with man. 10. our children are included in it . xviii . the covenant of grace before christs coming was administred under the law. and here of the laws of god. rom. 7.12 . wherefore the law is holy , and the commandment holy , just and good . princ. the will of god revealed in his law , was holy iust and good. 1. god hath revealed his will. 1. by his law ingraven in mans heart . 2. by the law written , which is either moral , or mosaical ; and this ceremonial and judicial . 2. an abstract of these laws . 1. of the ceremonial in sacred persons , and sacred things , and sacred times . 2. of the judicial , being reducible to the commandments , which do make up 3. the moral . 3. the use of these laws severally . 4. the excellency of them : holy , just , good. 5. duration of them . the ceremonial , to the death of christ ; the judicial , to the destruction of ierusalem ; the moral , to the end of the world. xix . as this covenant is administred under the gospel , we 1. consider christs person and natures . 1 tim. 3.16 . god manifest in the flesh . princ. the son of god became man for our redemption . here was shewed 1. that jesus christ is true god , from divine names , properties and honour . because 1. the evil was so great , which he undertook to remedy . 2. the good so great , to procure . 2. that jesus christ is true man , hath a true humane body and soul. 1. that he might suffer in the nature that had sinned ; and 2. sanctifie the nature that was polluted . 3. that he is god and man in one person ; without transmutation , confusion , or separation of either nature . he is true emanuel , one christ , &c. xx. next , we consider christs office . 1 tim. 2.5 . — and one mediator between god and man , the man christ iesus . princ. iesus christs great office is , to be a mediator between god and man. here was declared 1. who is this jesus christ. 2. what it is to be a mediator . 3. that jesus christ , and he only is such ; he only had authority , he only had ability . 4. in what capacity he is a mediator ; as god-man . 5. how he performs this office. 1. generally , and that by his merits purchasing ; by his efficacy , applying what he hath purchased . 2. particularly , 1. by becoming a divine prophet , to reveal gods will by his word , and to illuminate mans heart by his spirit . 2. a divine priest , in his satisfaction and intercession . 3. a divine king , graciously ruling over his church , and powerfully over-ruling his enemies . xxi . then 3. follows the consideration of christs two-fold state ; 1. christ's state of humiliation . phil. 2.8 . he humbled himself , and became obedient unto death , even the death of the cross. princ. the son of god hath greatly humbled himself for the sons of men. here were opened 1. his conception and birth . 2. his obedience ; to the ceremonial law , to the moral . 3. his sufferings ; outwardly , the infirmities of the flesh , the indignities of the world , the temptations of the devil : inwardly , fear , sorrow , desertion . 4. his death , attended with pain , shame , curse . 5. his burial and descent . xxii . 2. state of christs exaltation . acts 5.31 . him hath god exalted with his right hand , to be a prince and a saviour . princ. the same iesus who was slain for our sins , was exalted by god for our iustification . the steps of this exaltation are 1. his resurrection ; whereby jesus christ having overcome death , and so paid the wages of sin , and satisfie the law , did rise the third day , with the self-same body which dyed . 2. his ascension ; whereby having conversed forty dayes on earth after his resurrection , he ascended into the highest heavens . 3. his sitting on gods right hand ; whereby jesus christ is placed in supream authority in heaven , for the good of his church , &c. xxiii . having spoken of our redeemer , there follows 2. his. satisfaction and redemption . 1 timoth. 2. 6. — who gave himself a ransome for all , &c. princ. the intent of iesus christs sufferings , was to be a ransome , and to make satisfaction , for all that believe . here was shewn 1. that man did once belong to god , and was at peace with him . 2. man having forsaken god , incurs his wrath and curse . 3. there is no fit way known to us , to recover man , but by redemption . 4. no ransom fit and sufficient for us , but jesus christ. 5. jesus christ became our ransome , by satisfying the justice of god. 6. this ransome and satisfaction of christ was purposely intended , only for all that believe in him . xxiv . it follows 3. to speak of the application of this redemption to us , which is 1. by vocation . 2 tim. 1. 9. — who hath saved us , and called us with an holy calling . princ. they that are saved , are called with an holy calling . where 1. the nature of this calling ; the effectual perswasion of a sinner , to renounce his sin , and to embrace christ. 2. the author of it , god. 3. the method ; by inlight'ning the understanding , convincing the conscience , and inclining the will. 4. the means ; the word without , and the spirit of god within . 5. the necessity of it : for none can , or will come to god without it ; none can , or will be saved without it . xxv . the next step is 2. justification . rom. 3.24 . being justified freely by his grace , through the redemption that is in christ iesus . princ. god doth freely iustifie a believing sinner through the redemption that is in iesus christ. here was shewed 1. what is justification ; the discharging a guilty sinner from the condemnation of the law , by imputing to him the righteousness of jesus christ. 2. who justifieth ; god. 3. who are justified ; none but the elect , none but sinners , none but such as repent and believe . 4. how are we justified . efficiently , by a judicial act of god ; formally , by imputing christs righteousness and satisfaction ; instrumentally , by the gospel on gods part , and by faith on ours ; declaratively , by christian obedience . xxvi . here was handled the doctrine of faith . rom. 10.10 . for with the heart man believeth unto righteousness . princ : sincere or hearty faith is necessary for a mans iustification . here was opened 1. it s nature ; such a firm assent to the gospel , as prevails with the whole soul , to receive , and rely on jesus christ , as he is there offered . 2. where it is seated : in the soul of an humbled sinner . 3. on what it is exercised : generally , on all the revealed will of god ; particularly , on gods promises ; principally , on christs person ; formally and properly , on christ crucified . 4. the use of faith. 5. how it is discerned . 6. how procured . xxvii . the 3 d fruit of our redemption , is adoption . romans 8.15 . — but ye have received the spirit of adoption , whereby we cry abba , father . princ : it is a believers great priviledge , to receive the spirit of adoption , whereby to cry abba , father . here was shewed 1. what is this adoption ; it is the gracious acceptation of penitent sinners , into the rank of gods dear children : called the spirit of adoption : because the spirit of god works it , and also testifies it . by this we cry abba father , that is , pray with 1. filial affection , 2. confidence , 3. earnestness . 2. how we come to receive it : 1. the spirit reveals the gospel : 2. operates in the heart : 3. seals it to the conscience . 3. the greatness of this priviledge : 't is real , honourable , comfortable , durable , and beneficial . xxviii . the 4 th fruit is sanctification . 1 pet. 1.2 . — through sanctification of the spirit , unto obedience : princ : those that are elected by the father , and redeemed by the son , are sanctified by the spirit . here 1. it s nature : it is the changing of our corrupt nature into the image of god. 2. it s subject , or seat ; the whole man , soul and body . 3. its parts , mortification to sin , and vivification to obedience . 4. its causes : the efficient , god ; the meritorious , by jesus christ ; the instrumental , the word of god : the next end , obedience ; the higher , salvation ; the highest gods glory . 5. the adjuncts of it . 1. imperfection . 2. perseverance . xxix . here by reason of the imperfection of our sanctification , follows the doctrine of repentance . heb. 6. 1. — not laying again the foundation of repentance from dead works . princ. repentance from dead works , is a fundamental doctrine in the christian religion . here was handled what it is , such a grief for sin as produces a full purpose of amendment . the author of it , god ; the essence , the change of the heart from sin to god ; the parts , contrition and conversion ; the importance of it , to prevent judgments and hell , to procure pardon and salvation . how we may discern it ; how we may attain it ; and how unreasonable it is to defer it . xxx . to our sanctification belongs the doctrine of good works . tit. 3.8 . — that they might be careful to maintain good works , &c. princ. the christian religion doth expressely teach good works . here was shewed 1. the nature of good works ; those things which a good man doth , by a right rule , to a right end . 2. the kinds : spiritual charity , immediately by instruction , reproof , &c. mediately , by promoting learning , supporting religion : corporal charity , relieving the poor , &c. more generally , by promoting the publick good . 3. the excellency of them . 4. the abuse of them . 5. rules about them . xxxi . now follows man in his 4 th state of glory ; and in order thereunto , the resurrection . acts 24.15 . — that there shall be a resurrection of the dead , both of the just , and unjust . princ. there shall be a resurrection of the dead , both of the just , and unjust . here was opened 1. the nature of it ; it is gods raising up the same bodies of all that are dead and re-uniting them to their souls at the last day . 2. the subject , all the dead both just and unjust . 3. the causes hereof . 4. the certainty of it . here it was proved to be 1 clearly possible . 2. highly probable . 3. absolutely certain ; from gods own word ; from christs own resurrection . xxxii . next follows the doctrine of the last judgment . 2 corinth . 5.10 . for we must all appear before the judgment seat of christ , that every one may recieve the things done in his body , &c. princ. there will be a final iudgement past upon all men , according to their works by iesus christ at last . here was given , 1. the description of it ; it is christs final determination of the everlasting state of men and angels , according to their works . where 1. the person judging ; in respect of authority , the trinity ; in respect of approbation , the saints ; in respect of special disposition , jesus christ. 2. the parties to be judged , angels and men , and these of all sorts , ages , conditions , nations , and religions , quick and dead . 3. the matters to be judged ; their titles , talents , lives , &c. 4. the form or method ; where , the preparation , and the process . 2. the proof of this : from the nature of god , the word of god , and the conscience of man. xxxiii . the next step is into heaven . 1 pet. 1.4 . — to an inheritance incorruptible and undefiled , and that fadeth not away , reserved in heaven for you . princ. there is a place of vast and endless glory for true believers . where was opened 1. the glory thereof ; privately at large ; positively and that is 1. subjective in respect of the soul , in all its faculties , graces , indowments . of the body , spiritualness , immortality , beauty , holiness . 2. objective , and that subordinate , the company of glorious angels , and glorified saints ; and supreme , in the vision , fruition of , and assimilation to god. 2. the eternity hereof . 3. the certainty , proved from the light of nature , of scripture , of conscience , of reason , taken from the nature of god , of satan , and of the soul. xxxiv . the opposite state to this is hell . mat. 10.18 . but rather fear him that is able to cast the soul and body into hell . princ. there is certainly an hell , for them that fear not god. where was handled 1. the nature of it ; it is a place of extream and endless misery ; the misery of loss and sense . 2. the extremity of it ; both for soul and body . 3. the eternity of it . 4. it s certainty , proved from the testimony of nature , the terrors of conscience , the justice of god , and the word of god. 5. the equitableness of it . xxxv . thus mans fourfold estate being handled , considered in his several condition , it follows to handle it in his social condition , where we must consider the church . 1 tim. 3.15 . — which is the church of the living god , the pillar and ground of the truth . princ. the living god hath his church . here was shewed 1. what is meant by the church , which in its most famous acceptation is , the whole company of visible believers throughout the world. this church may sometimes be eclipsed ; can never be abolisht ; it is but one ; is holy ; and catholick in respect of men , of place , of time . of this church jesus christ is the only head. 2. how we may know the true church ; by gods word truly preached , and the right administration of the sacraments . 3. what duties we owe to the church ; knowledg of it , union with it , prayers for it , due regard to its decrees . xxxvi . hitherto belongs the doctrine of the communion of saints . 1 iohn 1.3 . — that you also might have fellowship with us , and truly our fellowship is with the father , and with his son iesus christ. princ. the communion of saints is a doctrine to be believed , and a priviledge to be desired . here was shewed 1. who are meant by saints ; generally and visibly , such as are separated from a common or profane , to some peculiar service and relation towards god : specially and properly , such as are truly regenerate by the holy ghost . 2. what is meant by communion of saints ; real communications grounded upon a real union . 3. whom the saints have communion with . with god the father ; with jesus christ , in nature , in grace , in ordinances , especially in the lords-supper , in sufferings , in glory ; with the holy ghost ; with the holy angels ; with the saints in heaven ; with visible saints on earth ; with real saints . xxxvii . concerning the church two things to be handled , ( 1. ) the ministery . ephes. 4.11 , 12. and he gave — some pastors and teachers — for the work of the ministry . princ. the o●fice and work of the ministry , is of christs institution . here was shewed 1. that the ministry is an holy office or relation , of a person duly called , to take care of the souls of men . 2. that this hath a divine institution ; for god hath given them special names describ'd their qualifications , prescrib'd their duties , given them promises . 3. that this is a peculiar office. 4. a perpetual office. 5. that it is a great work. 6. and a great gift to the church . xxxviii . ( 2. ) the worship of god , which is either extraordinary , and here was handled fasting . mark 2.20 . — and then they shall fast in those days . princ. religious fasting is a gospel-ordinance . here was shewed 1. the nature of it ; an holy abstinence from our earthly callings and comforts , for the taming of our bodies , and the afflicting of our souls in the service of god. 2. the kinds ; personal , private , publick . 3. the grounds . 4. the requisites , inward and outward . 5. the occasions ; the prevalence of sin or temptation ; prevention or removing of some great judgment ; procuring of some great mercy or blessing . 6. the ends ; to admonish us of our deserts , to testifie our contrition , to subdue our flesh , to stir up devotion . xxxix . the ordinary worship of god is either natural , and that is prayer . mat. 6.9 , 10 , &c. our father which art in heaven , hallowed be thy name , &c. here was handled 1. the author of this prayer . 2. the occasion . 3. the parts . 4. the order . 5. the matter and meaning of every petition , briefly and plainly . 6. the excellence of this prayer . 7. the use of it ; being composed for a prayer , and left as a pattern . 8. the abuse of it . xl. another sort of like worship is hearing the word . rom. 10.17 . so then , faith cometh by hearing , and hearing by the word of god , princ. hearing the word of god , is the ordinary means of faith. here was shewed 1. what is that word that must be heard : viz. that which was immediately spoken ; and that which was divinely written ; and that which is truly interpreted and applyed : 2. vvhat is meant by hearing this word ; any religious perception of the divine will. 3. vvhat is the effect of this hearing ; faith , repentance , holiness . 4. how the spirit in the word works these : viz. the word propounds , the spirit verifies : the word perswades , the spirit inclines , &c. xli . the positive worship of god in his church , are the two sacraments , and ( 1. ) of baptism . matth. 26.19 . go ye therefore and teach all nations , baptizing them in the name of the father , and of the son , and of the holy ghost . princ. the sacrament of baptism is a standing institution of iesus christ. here was handled 1. the nature of sacraments in general , their author , instrument , use , number and effect . 2. the nature of baptism . viz : a sacrament whereby the covenant of grace is sealed , by washing with water in the name of the father , son and holy ghost . where the author , jesus christ ; the matter , water ; the action , vvashing ; the thing signified , generally , christ and all his benefits ; expressly , remission , regeneration , &c. the use , to assure and convey the benefits of the covenant to us , and to oblige and bind us to our duty . 3. the subjects , all that are in covenant , all that are disciples , all that have the spirit ; and therefore the infants of believers . 4. the necessity of it ; from christs command and example , &c. xlii . the 2 d sacrament is the lords-supper . luke 22.19 . this is my body , which is given for you ; this do in remembrance of me — this cup is the new testament , &c. princ. the lords-supper is a standing ordinance of iesus christ. here was shewed 1. what is the lords supper , viz : a sacrament whereby the covenant of grace is sealed , by feeding on christs body and blood , set forth in the elements of bread and wine . 2. that this is a standing ordinance of jesus christ ; for he appointed it , his disciples practised it , and his spirit and grace accompanies it . also it is a continuing ordinance , and to be repeated . 3. its parts which are ( 1. ) the outward signs , viz the elements , bread and wine , and the actions both of christ with his ministers , and of believers . ( 2. ) the inward grace , christ as crucified , with all the benefits of the covenant . 4. the ends of it ; on gods part , to assure the covenant of grace , and to convey the benefits thereof to us ; on our part , to oblige us to god and to our covenant ; for both these ends , to be a memorial of christs death . 5. the subjects ; all and only such as are baptized , adult with the use of reason , that have competent knowledg , are truly regenerate , that indulge no known sin , and are duly prepared . 6. the preparation ; unfained repentance , undissembled charity , self-examination , serious resolution of better obedience , &c. xliii . so far of the doctrinal parts of religion ; the practical are grounded on the ten commandments . the first commandment . exod. 20.3 . thou shalt have no other gods before me . princ. as it is a grievous sin to acknowledg or honour any other as god ; so it is our duty to own and worship the true god alone . xliv . the second commandment . exod. 20.4 , 5 , 6. thou shalt not make to thy self any graven image , &c. princ. as all will-worship is a provoking sin ; so to worship the true god aright is a grand duty . xlv . the third commandment . exod. 20.7 . thou shalt not take the name of the lord thy god in vain , &c. princ. as it is a dangerous sin to dishonour the name of god ; so a right use of his name , ordinances , word , and works is our bounden duty . xlvi . the fourth commandment . exod. 20.8 , 9 , 10 , 11. remember the sabbath day to keep it holy , &c. princ. there is by gods moral and perpetual law , a set time , which is one day in seven for an holy rest and holy worship ; which under the gospel is every first day of the week . xlvii . the fifth commandment . exod. 20.12 . honour thy father and thy mother , &c. princ. as the faithful performance of relative duties is our bounden duty ; so to offend those tbat are above , below , or equal to us , is a grievous sin . xlviii . the sixth commandment . exod. 20.13 . thou shalt not kill . princ. as we ought in the use of all good means to be tender of our own and others lives ; so we ought to do nothing to hurt others lives , or our own . xlix . the seventh commandment . exod. 20.14 . th●u shalt not commit adultery . princ. as inward and outward chastity is necessary ; so all kind of unchastity is abominable . l. the eight commandment . exod. 20.15 . thou shalt not steal . princ. as it is a great sin to hinder our own , or others outward estate ; so to promote both our and their estate , is an undoubted duty . li. the ninth commandment . exod. 20.16 . thou shalt not bear false witness against thy neighbour . princ. as it is our duty to speak the truth , and greatly to regard our own and others good name ; so to lie , or wrong our good name or others , is a grievous sin . lii . the tenth commandment . exod. 20.17 . thou shalt not covet thy neighbours house , &c. priuc . as we ougbt to mortifie all discontent and unruly desires ; so we ought to labour for a quiet and charitable spirit towards all men . each of these were more largely handled [ 1. by shewing the true meaning of every commandment . 2. the extent of them ; what they command and forbid with respect to our minds , wills , affections , words and actions . 3. the use of them . ] finis . books sold by samuel sprint , at the bell in little-britain . the vanity of mans present state , proved and applyed in a sermon on psal. 39.5 . with divers sermons of the saints communion with god , by mr. iohn wilson . a treatise concerning the lords-supper , with three dialogues , by th●mas dolittle , the ninth edition . time , and the end of time , in two discourses ; by iohn fox . godly fear , or the nature and necessity of fear , and its usefulness , by r. allen. the door of heaven opened and shut ; or a discourse concerning the absolute necessity of a timely preparation for a happy eternity , by iohn fox . the anatomical exercises of dr. william harvey ; with the preface of zachariah wood physitian of rotterdam , to which is added dr. iames de-back his discourse of the heart-physitian , in ordinary to the town of rotterdam . infant-baptism , from heaven and not of men , by ioseph whiston . in 4 parts . villare anglicum , or a view of all the cityes , towns and villages in england , alphabetically composed ; by the appointment of sir henry spelman , knight ; the 2 d edition with additions . the christian temper , or a discourse concerning the nature and properties of the graces of sanctification , written for help in self-examination , and holy living ; by iohn barret : m. a. argumentum anti-normanicum , or an argument proving from ancient histories and records that william duke of n●rmandy made no absolute conquest of england , by the sword in the sense of our modern writers . the sacred diary or select meditations for every part of the day of every christian. manuductio ; or a leading of children by the hand , through the principles of gramar , by ia : shirley : the school of the heart , in 47 emblems , by the author of the synagogue , an●●xed to herberts poems , where unto is added the learning of the heart by the same hand . the 3 d edition . correction , instruction ; or a treatise of afflictions ; by thomas case . m. a. the true christians love of the unseen christ ; by thomas vincent , minister sometime of st. maudlins milk-street , london . truth further clear'd from mistakes being two chapters out of the book entituled, primitive christianity reviv'd : plainly acknowledging the benefit accruing by the death and suffering of our lord jesus christ for the salvation of mankind, together with a comparison of the principles of the people called quakers, and the perversions of their opposers, by way of postscript / by w.p. primitive christianity reviv'd. selections penn, william, 1644-1718. 1698 approx. 41 kb of xml-encoded text transcribed from 25 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-02 (eebo-tcp phase 1). a54243 wing p1391 estc r33341 13277261 ocm 13277261 98728 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a54243) transcribed from: (early english books online ; image set 98728) images scanned from microfilm: (early english books, 1641-1700 ; 1039:3) truth further clear'd from mistakes being two chapters out of the book entituled, primitive christianity reviv'd : plainly acknowledging the benefit accruing by the death and suffering of our lord jesus christ for the salvation of mankind, together with a comparison of the principles of the people called quakers, and the perversions of their opposers, by way of postscript / by w.p. primitive christianity reviv'd. selections penn, william, 1644-1718. 47 p. [s.n.], dublin : 1698. signed and dated on p. 47: william penn. dublin, the 26th of the 3d month, 1698. imperfect: print showthrough with loss of text. reproduction of original in the cambridge university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -crucifixion. christianity. society of friends -apologetic works. 2005-08 tcp assigned for keying and markup 2005-09 apex covantage keyed and coded from proquest page images 2005-10 john latta sampled and proofread 2005-10 john latta text and markup reviewed and edited 2006-01 pfs batch review (qc) and xml conversion truth further clear'd from mistakes . being two chapters out of the book entituled , primitive christianity reviv'd : plainly acknowledging the benefit accruing by the death and sufferings of our lord jesus christ for the salvation of mankind . together with a comparison of the principles of the people called quakers , and the perversions of their opposers , by way of postscript . by w. p. dublin , printed in the year 1698. reader , occasion having been given us we never sought , we continue to improve it to the further explanation and defence of our so much abused profession , that if possible people may see , at least the more sober and candid , that we are not at that distance from truth , nor so heterodox in our principles , as we have been , by too many , either hastily or interestedly represented ; but that indeed we hold the great truths of christianity according to the holy scriptures , and that the realities of religion are the mark we press after , and to disabuse and awaken people from their false hopes and carnal securities , under which they are too apt to indulge themselves , to their irreparable loss , that by our setting christian doctrine in a true light , and receiving and pressing the necessity of a better practice : they may see the obligation they are under to redeem their precious time they have lost , by a more careful employment of that which remains to a better purpose . this has occasioned us to re-print the 8th . and 9th . chapters of primitive christianity , being willing to speak in the language of what has been already made publick , that it may be seen , we neither change ( tho for the better is always commendable ) nor write otherwise now then before to serve a present turn ; in which and a postscript , comparing our principles , with our opposers usual perversions , the ingenious reader may easily discern how ill we have been treated , and what hardships we have laboured under , through the prejudice of some , and the unreasonable credulity of others ; and do us the justice to believe that we are a people in earnest for heaven , and in that way our blessed lord hath trod for us to glory , for no cross no crown . chap. viii . sect. 1. doctrine of satisfaction and justification owned and worded according to scripture . sect. 2. what constructions we can't believe of them , and which is an abuse of them . sect. 3. christ owned a sacrifice and a mediator . sect. 4. justification two-fold , from the guilt of sin , and from the power and pollution of it . sect. 5. exhortation to the reader upon the whole . obj. 1. though there be ma-many good things said , how christ appears and works in a soul , to awaken , convince and convert it ; yet you seem not particular enough about the death and sufferings of christ : and it is generally rumour'd and charged upon you by your adversaries , that you have little reverence to the doctrine of christ's satisfaction to god for our sins , and that you do not believe , that the active and passive obedience of christ , when he was in the world , is the alone ground of a sinners justification before god. answ . § . 1. the doctrine of satisfaction and justification , truly understood , are placed in so strict an union , that the one is a necessary consequence of the other , and what we say of them , is what agrees with the suffrage of scripture , and for the most part in the terms of it ; always believing , that in points where there arises any difficulty , be it from the obscurity of expression , mis-translation , or the dust raised by the heats of partial writers , or nice criticks , it is ever best to keep close to the text , and maintain charity in the rest . i shall first speak negatively , what we do not own , which perhaps hath given occasion to those who have been more hasty then wise , to judge us defective in our belief of the efficacy of the death and sufferings of christ to justification : as , § . 2. first , we cannot believe that christ is the cause , but the effect of god's love , according to the testimony of the beloved disciple john , chap. 3. god hath so loved the world , that he hath given his only begotten son into the world , that whosoever believeth on him should not perish , but have everlasting life . secondly , we cannot say , god could not have taken another way to have saved sinners , than by the death and sufferings of his son , to satisfie his justice , or that christ's death and sufferings were a strict and rigid satisfaction for that eternal death and misery due to a man for sin and transgression : for such a notion were to make god's mercy little concerned in man's salvation ; and indeed we are at too great a distance from his infinite wisdom and power , to judge of the liberty and necessity of his actings . thirdly , we cannot say jesus christ was the greatest sinner in the world , ( because he bore our sins on his cross , or because he was made sin for us , who knew no sin ) an expression of great levity and unsoundness , yet often said by great preachers and professors of religion . fourthly , we cannot believe that christ's death and sufferings so satisfies god , or justifies men , as that they are thereby accepted of god : they are indeed thereby put into a state capable of being accepted of god , and through the obedience of faith and sanctification of the spirit , are in a state of acceptance : for we can never think a man justified before god , while self-condemned ; or that any man can be in christ , who is not a new creature , or that god looks upon men otherwise then they are . we think it a state of presumption , and not of salvation , to call jesus , lord ! and not by the work of the holy ghost . master ! and he not yet master of our affections : saviour ! and they not saved by him from their sins : redeemer ! and yet they not redeemed by him from their passion , pride , covetousness , wantonness , vanity , honours , vain friendships , and glory of this world : which were to deceive themselves : for god will not be mocked , such as men sow , such must they reap . and though christ did die for us , yet we must , by the assistance of his grace , work out our salvation with fear and trembling : as he died for sin , so we must die to sin , or we cannot be said to be saved by the death and sufferings of christ , or throughly justified and accepted with god. thus far negatively . now , possitively , what we own as to justification . § . 3. we do believe , that jesus christ was our holy sacrifice , and attonement , and prepiriation ; that he bore our iniquities , and that by his stripes we were healed of the wounds adam gave us in his fall ; and that god is just in forgiving true penitents upon the credit of that holy offering , christ made of himself to god for us ; and that what he did and suffer'd , satisfied and pleased god , and was for the sake of fallen man that had displeased god : and that through the offering up of himself once for all , through the eternal spirit , he hath for ever perfected those ( in all times ) that are sanctified , who walk not after the flesh , but after the spirit . rom. 8. 1. mark that . § . 4. in short , justification consists of two parts , or hath a two-fold consideration , viz. justification from the guilt of sin , and justification from the power and pollution of sin , and in this sence justification gives man a full and clear acceptance before god. for want of this latter part , it is that so many souls religiously inclin'd , are often under doubts , scruples and despondencies , notwithstanding all that their teachers tell them of the extent and efficacy of the first part of justification . and it is too general an unhappiness among the professors of christianity , that they are apt to cloak their own active and passive disobedience with the active and passive obedience of christ . the first part of justification we do reverently and humbly acknowledge is only for the sake of the death and sufferings of christ ; nothing we can do , though by the operation of the holy spirit , being able to cancel old debts , or wipe out old scores : it is the power and efficacy of that propitiatory offering , upon faith and repentance , that justifies us from the sins that are past ; and it is the power of christ's spirit in our hearts that purifies and makes us acceptable before god. for till the heart of man is purged from sin , god will never accept of it . he reproves , rebukes and condemns those that entertain sin there , and therefore such cannot be said to be in a justified state ; condemnation and justification being contraries : so that they that hold themselves in a justified state by the active and passive obedience of christ , while they are not actively and passively obedient to the spirit of christ jusus , are under a strong and dangerous delusion ; and for crying out against this sin-pleasing imagination , not to say doctrine , we are staged and reproached as denicrs and despisers of the death and sufferings of our lord jesus christ . but be it known to such , they add to christ's sufferings , and crucifie to themselves afresh the son of god , and trample the blood of the covenant under their feet , that walk unholily under a profession of justification ; for god will not acquit the guilty , nor justifie the disobedient and unfaithful . such deceive themselves , and at the great and final judgment their sentence will not be , come ye blessed , because it cannot be said to them , well done good and faithful , for they cannot be so esteemed that live and die in a reproveable and condemnable state ; but , go ye cursed , &c. § . 5. wherefore , o my reader ! rest not thy self wholly satisfied with what christ has done for thee in his blessed person without thee , but press to know his power and kingdom within thee , that the strong man , that has too long kept thy house , may be bound , and his goods spoiled ; his works destroyed , and sin ended ; according to the 1 john 3. 7. for which end , says that beloved disciple , christ was manifested , that all things may become new ; new heavens , and new earth , in which righteousness dwells . thus thou wilt come to glorifie god in thy body , and in thy spirit , which are his ; and live to him , and not to thy self . thy love , joy , worship , and obedience ; thy life , conversation , and practice ; thy study , meditation , and devotion , will be spiritual : for the father and the son will make their abode with thee , and christ will manifest himself to thee ; for the secrets of the lord are with them that fear him . and an holy unction or anointing have all those , which leads them into all truth , and they need not the teachings of men : they are better taught , being instructed by the divine oracle ; no bare hear-say , or traditional christians , but fresh and living witnesses : those that have seen with their own eyes , and heard with their own ears , and have handled with their own hands the word of life , in the divers operations of it , to their souls salvation . in this they meet , in this they preach , and in this they pray and praise : behold the new covenant fulfilled , the church and worship of christ , the great anointed of god , and the great anointing of god , in his holy , high priesthood and offices in his church ! chap. ix . sect. 1. a confession to christ and his work , both in doing and suffering . sect. 2. that ought not to make void our belief and testimony of his inward and spiritual appearance in the soul. sect. 3. what our testimony is in the latter respect : that 't is impossible to be saved by christ without us , while we reject his work and power within us . sect. 4. the dispensation of grace , in its nature and extent . sect. 5. a further acknowledgment to the death and sufferings of christ . sect. 6. the conclusion , shewing our adversaries unreasonableness . § . 1. and lest any should say we are equivocal in our expressions , and allegorize away christ's appearance in the flesh ; meaning only thereby , our own flesh , and that as often as we mention him , we mean only a mystery , or a mystical sense of him , be it as to his coming , birth , miracles , sufferings , death , resurection , ascension , mediation and judgment ; i would yet add , to preserve the well-disposed from being stagger'd by such suggestions , and to inform and reclaim such as are under the power and prejudice of them , that , we do , we bless god , religiously believe and confess , to the glory of god the father , and the honour of his dear and beloved son , that , jesus christ took our nature upon him , and was like unto us in all things , sin excepted ; that he was born of the virgin mary , and suffered under pontius pilate , the roman governour , crucified , dead , and buried in the sepulchre of joseph of arimathea ; rose again the third day , and ascended into heaven , and sits on the right hand of god , in the power and majesty of his father , who will one day judge the world by him , even that blessed man , christ jesus , according to their works . § . 2. but because we so believe , must we not believe what christ said , he that is with you shall be in you , john 14. i in them , and they in me , &c. chap. 17. when it pleased god to reveal his son in me , &c. gal. 1. the mystery hid from ages , is christ in the gentiles the hope of glory , col. 1. unless christ be in you , ye are reprobates ? 2 cor. 13. or must we be industriously represented deniers of christ's coming in the flesh , and the holy ends of it , in all the parts and branches of his doing and suffering , because we believe , and press the necessity of believing , receiving and obeying his inward and spiritual appearance and manifestation of himself , through his light , grace and spirit in the hearts and consciences of men and women , to reprove , convict , convert and change them ? this we esteem hard and unrighteous measure ; nor would our warm and sharp adversaries be so dealt with by others : but to do as they would be done to , is too often no part of their practice , whatever it be of their profession . § . 3. yet we are very ready to declare to the whole world , that we cannot think men and women can be saved by their belief of the one without the sense and experience of the other ; and that is what we oppose , and not his blessed manifestation in the flesh . we say that he then overcame our common enemy , soiled him in the open field , and in our nature triumphed over him that had overcome and triumphed over it in our forefather adam , and his posterity ; and that as truly as christ overcame him in our nature , in his own person , so , by his divine grace being received and obeyed by us , he overcomes him in us : that is , he detects the enemy by his light in the conscience , and enables the creature to resist him , and all his fiery darts , and finally , so to fight the good fight of faith , as to overcome him , and lay hold on eternal life . § . 4. and this is the dispensation of grace , which we declare , has appeared to all , more or less ; teaching those that will receive it , to deny ungodliness and wordly lust , and to live soberly , righteously , and godly in this present world ; looking for ( which none else can justly do ) the blessed hope , and glorious appearing of the great god , and our saviour jesus christ , &c. tit. 2. 11 , 12 , 13. and as from the teachings , and experience , and motion of this grace , we minister to others , so the very drift of our ministry is to turn peoples minds to this grace in themselves , that they may all , up and be doing , even the good and acceptable will of god , and work out their salvation with fear and trembling , and make their high and heavenly calling and election sure ; which none else can do , whatever be their profession , church and character : for such as men sow they must reap ; and his servants we are , whom we obey . regeneration we must know , or we cannot be children of god , and heirs of eternal glory : and to be born again , an other spirit and principle must prevail , leaven , season , and govern us , than either the spirit of the world , or our own depraved spirits ; and this can be no other spirit than that which dwelt in christ , for unless that dwell in us , we can be none of his , rom. 8. 9. and this spirit begins in conviction , and ends in conversion and perseverance : and the one follows the other ; conversion being the consequence of convictions obey'd , and perseverance a natural fruit of conversion , and being born of god ; for such sin not , because the seed of god abides in them , john 3. 7 , 8. but through faithfulness , continue to the end , and obtain the promise , even everlasting life . § . 5. but let my reader take this along with him , that we do acknowledge that christ , through his holy doing and suffering ( for being a son he learned obedience ) has obtained mercy of god his father for mankind ; and that his obedience has an influence to our salvation , in all the parts and branches of it ; since thereby he became a conqueror , and led captivity captive , and obtained gifts for men with divers great and precious promises , that thereby we might be partakers of the divine nature , having ( first ) escaped the corruption that is in the world , through lust . i say we do believe and confess that the active and passive obedience of christ jesus affects our salvation throughout , as well from the power and pollution of sir , as from the guilt , he being a conqueror as well as a sacrifice , and both , through suffering : yet , they that reject his divine gift , so obtained , and which he has given to them , by which to see their sin , and the sinfulness of it , and to repent and turn away from it , and do so no more ; and to wait upon god for daily strength to resist the fiery darts of the enemy , and to be comforted through the obedience of faith in and to this divine grace of the son of god , such do not please god , believe truly in god ; nor are they in a state of true christianity and salvation . woman , said christ , to the samaritan , at the well , hadst thou known the gift of god , and who it is that speaketh to thee , &c. people know not christ , and god , whom to know is life eternal , john 17. because they are ignorant of the gift of god , viz. a measure of the spirit of god that is given to every one to profit with , 1 cor. 12. 7. which reveals christ and god to the soul. flesh and blood cannot do it ; oxford and cambridge cannot do it ; tongues and philosophy cannot do it ; for they that by wisdom knew not god , had these things for their wisdom : they were strong , deep and accurate in them ; but alas , they were clouded , puft up , and set farther off from the inward and saving knowledge of god , because they sought for it in them , and thought to find god there . but the key of david is an other thing , which shuts and no man opens , and opens and no man shuts ; and this key have all they that receive the gift of god into their hearts ; and it opens to them , the knowledge of god and themselves , and gives them a quite other sight , taste and judgment of things , than their educational or traditional knowledge afforded them . this is the beginning of the new creation of god , and thus it is we come to be new creatures : and we are bound to declare there is no other way , besides this , by which people can come into christ , or to be true christians , or receive the advantage that comes by the death and sufferings of the lord jesus christ . wherefore we say , and upon good authority , even that of our own experience , as well as that of the scriptures of truth , christ will prove no saving sacrifice for them that refuse him for their example . they that reject the gift , do deny the giver , instead of themselves daily , for the givers sake . o that people were wise ! that they would consider their latter end , and the things that make for the peace thereof ! why should they perish in a vain hope of life , while death reigns ? of living with god , who live not to him , nor walk with him ? awake , thou that sleepest in thy sin , or at best , in thy self-righteousness ; awake , i say , and christ shall give thee life ! for he is the lord from heaven , the quickening spirit , that quickens us , by his spirit , if we do not , resist it and quench it , by our disobedience ; but receive , love and obey it , in all the holy leadings and teachings of it , rom. 8. 14 , 15. to which holy spirit i commend my reader , that he may the better see where he is , and also come to the true belief and advantage of the doings and sufferings of our dear and blessed lord and saviour jesus christ , who saves from the power and pollution , as well as guilt of sin , all those that hear his knocks , and open the door of their hearts to him , that he may come in and work a real and through reformation in and for them . and so the benefit , virtue and essicacy of his doings and sufferings without us , will come to be livingly applied and felt , and fellowship with christ in his death and sufferings known , according to the doctrine of the apostle ; which , those that live in that which made him suffer , know not , tho' they profess to be saved by his death and sufferings . much more might be said as to this matter , but i must be brief . § . 6. to conclude this chapter , we wonder not that we should be mistaken , mis-construed and mis-represented , in what we believe and do to salvation , since our betters have been so treated in the primitive times ; nor indeed is it only about doctrines of religion , for our practice in worship and discipline have had the same success : but this is what i earnestly desire , that however bold people are pleased to make with us , they would not deceive themselves in the great things of their own salvation : that while they would seem to own all to christ , they are not found disowned of christ in the last day . read the 7th of matthew ; it is , he that hears christ , the great word of god , and does what he enjoyns , what he commands , and by his blessed example , recommends , that is a wise builder , that has founded his house well , and built with good materials , and whose house will stand the last shake and judgement . for which cause we are often plain , close and earnest with people , to consider , that christ came not to save them in , but from their sins ; and that they that think to discharge and release themselves of his yoke and burden , his cross and example , and secure themselves , and complement christ with his having done all for them , while he has wrought little or nothing in them , nor they parted with any thing for the love of him , will finally awake in a dreadful surprize , at the sound of the last trumpet , and at this sad and irrevokeable sentence , depart from me , ye workers of iniquity , i know you not : which terrible end , may all timely avoid , by hearkening to wisdom's voice , and turning at her reproof , that she may lead them in the ways of righteousness , and in the midst of the paths of judgment , that their souls may come to inherit substance ; even durable riches and righteousness in the kingdom of the father , world without end . the quakers principles , and their adversaries perversions . quakers principles . i. because in honour to the spirit of god ( which gave forth the scriptures ) we assert the holy spirit to be the first and great rule of christians , as that by which god is worshiped , conscience is convinc'd , sin detected , duty manifested , scriptures unfolded and explained ; and consequently a rule for believeing and understanding the scriptures themselves : tho' at the same time , we reverently believe the scriptures by the divine authority of that holy spirit which gave them forth ; and do declare and fully believe them to be what they say of themselves , viz. a declaration of those things most surely believed by the primitive christians , and that they came by inspiration , holy men of god speaking as they were moved by the holy ghost , and are profitable for doctrine , reproof , correction , instruction in righteousness , that the man of god perfect , and throughly furnished to all good works . joh. 4. 24. john 16. 8. ephes . 5. 13. joh. 14. 26. 2. tim. 3. 16. ii. from our great caution and tenderness in expressing our selves in matters of faith , as particularly about the trinity , in other terms than those the holy ghost hath used in scripture , to wit , there are three that bear record in heaven , the father , the word , and the spirit , and these three are one ; which we sincerely and reverently believe to be so . — 1 john 5. 7. iii. because we believe and declare the necessity of an inward principle , to enlighten our minds and cure our hearts of the maladies that sin has brought upon us , in order to salvation here , and to escape from the wrath to come . — ephes . 2. 8. tit. 2. 11 , 12. acts 15. 11. john 1. 9. 1 john 1. 7. iv. because we say , that god is light , and christ is light , and that god is in christ , and that christ by his light lighteth every man that cometh into the world ; and dwelleth with them that obey him in his inward and spiritual manifestation , according to 1 john 1. 5. john 8. 12. and 1. 9. and 1. 1. 10. and 1. 1. 20. v. from our asserting , that christ lighteth wicked , as well as good men , because he is said to be that true light which lighteth every man that cometh into the world , according to john 1. 9. vi. because we say , that this light of christ is sufficient to save and preserve all from sin , that walk up to the discovery and leadings of it , 2 cor. 4. 6 , 7. 1 john 1. 7. john 8. 12. ephes . 5. 13. vii . when we speak of christ's being glorified with the father before the world began ; oras he is now by his spirit in the hearts of his people ; and that as such he was never visible to wicked men , john 17. 5. 1 joh. 3. 6. viii . because the tendency of our ministry and testimony is to press people to the guidance of that inward and spiritual appearance of christ to men , by his light and grace in their hearts , as that without which there can be no sight , sense , or sorrow for sin to amendment of life , which is absolutely requisite , in order to a just and saving application of the benefit which god intended to men by the death and sufferings of our lord jesus christ : and because we often press this , in opposition to that sin pleasing-doctrine , of being who by justified by the merits of christ , whilst men live in the wickedness and pollutions of this world. eph. 5. 13. tit. 2. 11. 2 thes . 2. 13. 1 pet. 1. 2. 1 cor. 2. 11. rom. 8. 9 , 14. tit. 3. 3. to vers . 9. 2 cor. 4. 6. ix . from our denying a ridgid satisfaction , as that god could not possibly save men any other way , than by condemning and punishing his beloved son in whom he was well-pleased , thereby making christ the cause , and not the effect of the father's love , for the sins of the world : and because we cannot believe he hath so satisfied his father for sins past , present and to come , as to look upon man to be holy in christ , whilst unholy in himself ; or to be in christ , while he is not a new creature , the dangerous security too many are under . — 1 joh. 4. 9 , 10. john 3 , 16 , 17. 1 john 3. 8. john 3. 3. mat. 7. 21. 2 cor. 5. 17. gal. 6. 15. x. because we say men cannot be justified by what christ has done or suffered for them , whilst condemned by his light in themselves ; or forgiven in his blood , whilst disobedient to his spirit ; and that to compleat justification , we are to feel an inward acceptance with god through the sanctification of the spirit of his son , as that without which remission of sin cannot be obtained . — 1 john 3. 19 , 20 , 21. rom. 8. 13 , 14. joh. 3. 19 , 20. rom. 8. 2 , 16. gal. 6. 8. 2. thess . 2. 13. xi . because we make evangelical obedience a condition to salvation , and works by the spirit , an evidence of faith , and a holy life , both necessary and rewardable . — tit. 3. from vers . 3. to 9. tit. 2. 14. jam. 2. 22. xii . when we say that in some respects christ was not our sacrifice but example , and that his obedience to his father doth not excuse ours ; but as he abode in his father's love , by keeping his commandments , we must follow his blessed example . — john 15. 9 , 10. xiii . from our pleading for a purification and perfection from sin , ( agreeable to the testimony of the holy scriptures ) on this side the grave , through the pure workings of the holy and perfect spirit of our lord jesus christ . — mat. 5. 48. mat. 19. 21. 2 cor. 13. 11. col. 1. 28. tit. 2. 14. 1 pet. 1. 22 , 23. xiv . because we say with the apostle , that men ought to pray , preach , and sing with the spirit , and that no man can rightly worship god , without the preparation by , and assistance of his holy spirit , and that we ought to wait to feel it for that end , and that other worship is formal and carnal . — rom. 8. 26. 1 cor. 14. 15. prov. 16. 1. luk. 24. 49. acts 1. 4. acts 2. 1. psal . 39 , 2 , 3. xv. from our denying the resurrection of the same natural and corruptable body , and declining to be inquisitive and critical , about what body we shall rise with , according to the caution of the apostle therein , leaving it to the lord to give us a body as pleaseth him . 1 cor. chap. 15. 2 cor. 5. 1 , 2. their adversaries perversions . our adversaries are pleased to make us to deny and undervalue the scriptures , as not to he a rule in any respect , tho' our books plentifully shew we confess them to be the next and secondary rule to the holy spirit , and that we ever chuse to express our belief of christian faith and doctrine in the terms thereof . they also say , we prefer our own books before them , while we love , honour and use them above all the books in the world , and refuse to express matters of faith in other terms than what are expresly in scripture , or so agreeable as to leave no just ground for any doubt of our respect and regard to them . such as desire to lessen the credit of our perswasion with sober people , represent us to deny the trinity at large , and in every sense , tho' we only reject school-terms , and philosophical definitions , as unscriptural , if not unsound , and as having a tendency to fruitless controversie , instead of edification and holiness among christians . we have been uncharitably represented by some , as if we denied all outward means , or contradicted our selves in the use of them ; which they may as well charge against the apostle john , in asserting the sufficiency of the anointing . people have been told by our adversaries , that we believe every man has whole god and whole christ in him , and consequently so many gods and so many christs : tho' we assert no more , but the very language of the holy ghost , in the scriptures of truth , and mean no more by it , than that christ by his light and spirit dwelleth in the hearts of his people . it has been inferred that we hold that christ is in and to wicked men , as he is in and to his saints ; tho' he is a condemner to the one , and a comforter to the other . our opposers will have it , that all who have this light , must consequently be good men , whether they obey it or no , or else the light is insufficient . some are not ashamed to tell the world in our name , that christ was never visible as to his bodily appearance , and consequently that we deny his coming in the flesh above sixteen hundred years ago , tho' his coming then is an article of our christian belief . we are represented to deny or undervalue the coming of christ without us , and the force and efficacy of his death and sufferings , as a propitiation for the sins of the whole world ; tho' we only deny the benefit thereof to such , who by living in sin , instead of dying to sin , and pleasing ; instead of denying themselves , to please god , deprive themselves thereof . some unworthily conclude we disown christ as a satisfactory sacrifice , in his death and sufferings ; and as if we did not believe he died for the sins of the whole world , or that he carried away sin , and sealed redemption in his blood , to as many as rightly believe ; and that we expect both to be forgiven and accepted of god , not for his sake , but our own works : which suggestions we utterly detest and disown . it is inferred against us , that we deny justification at all in any sense , by the death and sufferings of the propitiatory sacrifice of christ , for the sins of the whole world : than which nothing can be more uncharitable , untrue , or unjust ; since we never did , nor can believe the remission of sins in any other name , than that of our lord jesus christ , who through the eternal spirit offered himself up once for all , an holy and acceptable sacrifice to god. our opposers would make people believe , we hope to be sav'd by our own works , and not by grace , which is the gift of god , and so make them the meritorious cause of our salvation , and consequently papists . they will have us to mean , and venture to say for us , that we believe our lord jesus christ , to be in all things but an example , and in no rerespect our sacrifice . we are made so presumptious as to assert the fulness of all perfection and happiness attainable in this life . ignorance or envy suggests against us , that if god will not compel us by his spirit , he must go without his worship . we are made to deny the resurrection of any body , however spiritual or glorified , and even of eternal rewards too ; which if true , we are of all people the most miserable . thus , sober reader , thou hast some taste of the usage we have received in a more abundant manner at their hands , who have undertaken to give an account of our belief to the world , that it has been very hard for people to see us , through those disguises that interest , ignorance , or malice hath put upon us . but 't is our desire , for thy own good , as well as our defence , that god would please , by the light of his dear son , to give thee a clear and effectual sight of the dispensation of his heavenly truth in the inward parts , which he hath blessed us withal , viz. the revelation and setting up of the kingdom of christ in the hearts and souls of the sons of men , where sin and self have so much and so long prevailed , that thou mayest come to be a witness of us goodness , and thy soul with ours , admire , adore , and for ever praise his most glorious and everlasting name , through his dear and well-beloved son , and our redeemer , for he is worthy , worthy , worthy , world without end. dublin , the 26th of the 3d month , 1698. william penn . the end . [summarie and short meditations touching sundry poynts of christian religion] [gathered by t.vv. and now published for the education and profit of gods saints]. t. w. (thomas wilcox), 1549?-1608. 1610 approx. 66 kb of xml-encoded text transcribed from 28 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a14608 stc 24919.5 estc s4955 24111356 ocm 24111356 27191 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a14608) transcribed from: (early english books online ; image set 27191) images scanned from microfilm: (early english books, 1475-1640 ; 1843:20) [summarie and short meditations touching sundry poynts of christian religion] [gathered by t.vv. and now published for the education and profit of gods saints]. t. w. (thomas wilcox), 1549?-1608. [52+] p. f. kingston, [s.l. : 1610?] caption title with statement of responsibility. running title: a summarie of christian religion. publisher and date of publication suggested by stc (2nd ed.). imperfect: t.p. and all after signature e₂ lacking; cropped and tightly bound, with slight loss of print. reproduction of original in the cambridge university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim 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limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng christianity -essence, genius, nature. 2002-02 tcp assigned for keying and markup 2002-03 spi global keyed and coded from proquest page images 2002-04 tcp staff (michigan) sampled and proofread 2002-04 sara gothard text and markup reviewed and edited 2002-05 pfs batch review (qc) and xml conversion svmmarie and short meditations touching sundry poynts of christian religion , gath●●●● by t. vv. and now publi●h●d for the ed●●●cation an● profit of go●s saints . lord iesus begin and make an end . to cloake sin , seeing it runneth vp and downe in eu●ry mans mouth , that we are all sinfull , is dangerous and damnable : dangerous , because the holie ghost saith , he that hideth his sin , shall ●ot prosper . and damnable , because it caus●●h men to lie weltring and wallowing in iniquitie , without repentance . but humblie and vnfainedlie to conf●sse it , is a readie way to obtaine pa●don , and forgiuenes of the same , at the hands of almightie god , because the scripture telleth vs , that if wee acknowledge and forsake our sinnes , wee shall finde fauour . and againe , if wee confesse our sinnes , god is faithfull and iust , to forgiue vs our sinnes , and the blood of iesu● christ shall purge vs from all iniquitie . we haue sundrie true and vnpartiall witnesses , both within vs , and without vs , against our selues , to proue this truth vnto vs , that we are miserable sinners . first , the stinging testimonie of our own conscience , which though we many times bleere and blot out , yet doth it sundrie times tell vs , yea almost euery day when wee rise vp , and euery night when we lie downe , wee haue done many things , that wee ought not to haue done , and haue omitted many things , which we ought to haue done . secondly , god himselfe , who beside that in his infinite knowledge , he is able to charge vs with a thousand transgress●ons , for euery one that wee know by our selues , or others , is also greater , than our heart and conscience , to condemn● vs , because he knoweth all things . yea , this eternall god doth by his iudgements conuince vs to bee sinners , whether they be generall , or particular . by the generall , his wrath being made manifest from heauen , against all vngodlinesse and vnrighteousnesse of all men : and against all the creatures themselues : and by the particular , whilest he manifesteth them either against some nations , as israel , iuda , &c. or some cities , as sodom , gomorrah , ierusalem , &c. or els priuate persons , as cain , ham , iudas , and such like . beside these iudgements , the lord our god hath his blessed word , which is pure and holy as himselfe , to conuince vs of sinne , which straightly chargeth vs , first with the sinne and fall of our first parents adam and euah , as guiltie therof vnto euerlasting condemnation . secondly , with the sinne wherein we are conceiued and borne , which we call originall sin : which if we had no more vpon vs , and in vs but that , maketh vs the children of gods wrath and displeasure . thirdly , with the fruites of that originall sin , which are all manner of disobediences inward and outward , against almightie god and our neighbours . by al this we may see , that al mouthes and hearts are iustly stopped and shut vp , frō cleering themselues , by thought , word , or otherwise , and that all men are made subiect vnto the condemnation of god : which that wee may the better feele , it shall be good for vs , first , rightly to compare the horrible filthinesse that is in vs , both outward and inward , of bodie and soule , with the wonderfull holinesse that is in god himselfe , and he requireth of vs in his law . then to consider the greatnesse and notoriousnesse of our offences , which may bee iustly aggrauated , by looking into the qualities of the parties offending , as magistrates , ministers , &c. and the parties offended , as gods most excellent maiesty , and our deare brethren , together with sundrie other circumstances , of time , place , manner of doing● &c. thirdly , to thinke vpon the multitude of our iniquities , whic● are more in number than the haires of our head , and being as the sand of the sea , both for multitude and weight , are become as a burthen ouer heauie for vs to beare . lastly , to weigh gods fearfull iudgements , both temporall and eternall , which our sinnes haue deserued to bee powred forth vpon vs , and for our terrifying are set down in his word , and manifested in the world : which are many indeed , but chiefly these : first , his heauie hand lying sore vpon his creatures , for our transgressions , which should so much the more terrifie vs and humble vs indeed , by how much themselues are subiect thereto , not for any sinne of their own , which they haue not , but for our ini●uities . secondly , the aduersities and afflictions of our life : which are either bodily , as sicknesses ; or spirituall , as anguish of soule , and torment of conscience , which also the more heauily they are inflicted vpon vs , the more mightily they s●ould cast vs downe , and work vnderstanding in vs , least otherwise god should haue iust cause to complaine , that hee hath stricken vs in vaine . thirdly , naturall death it selfe , which is the parting asunder of the soule and the bodie for a time , and was laid vpon our first parents , and in them vpon vs , as a part of that iust deserued punishment , that they and we procured to our selues , because we are all standing and falling together with them and in them . and lastly , the curse of the eternall god , pronounced in his law vnto euerlasting condemnation both of bodie and soule , without vnfained repentance and heartie turning to the lord , this most fitly sorting , both for infinitnes and weight , with our infinite and innumerable transgressions . whosoeuer fe●leth himselfe in such a miserable case , must of necessitie ( as other good men heretofore haue done ) ( vnl●sse hee will wittingly refuse comfort , and willingly cast away himselfe ) seeke some both sure and spe●die remedie , least continuing in that lamen●able estate , they bee swallowed vp of despaire and ouer much heauinesse . if wee seeke to angels , and would worship them , as some haue done heretofore , they cannot stand vs in steed : for howsoeuer they be excellent creatures , yet they haue not that of themselues : yea god should finde imperfection in thē , if they were not maintained by his power : and besides as they were not ordeined or created for such a purpose : so they are iustly our enemies for sinne ( as whose nature is so pure , that they cannot abide it ) and the armed souldiours of the lord , by his special appointment to our destruction , for our vngodlines . if we would looke to dead saints , as in time of superstition and popery wee were taught , and did , as i feare me , many men yet doe , they cannot fitte vs any whit at all : as well because the dead know nothing at all : as also for that they themselues haue continually confessed of and against themselues , that they haue alwaies stood in need of a sauiour , and if th●y could not saue themselues , much lesse others . if we cast our eies vpon men vnregenerated , and yet liuing , the scripture telleth vs , there is none that doth good , no not one : nay th●y are all by nature the children of wrath , and firebrands of condemnation , not only vnapt , and vnable to good workes for themselues , but most fitte to all euill , both against themselues and others . if to them , in whom regeneration is begun , yea and it may be also much aduanced , and who are in the word : indeed called the saints of god , they accuse themselues of wonderfull euils and manifold imperfections , saying from a free heart , that all their righteousnes are● as filthie and stained clouts , and againe , the good , they sho●ld doe , that they doe not , the euill that they should not doe , that doe they , and therefore are not so much as willing to take such an office vppon them , though wee would a thousand times giue it them . if we would giue al that we haue vnto the lord , for a ransome for our own s●ns or others : yea if wee would giue our first borne for our transgressions , and the fruits of our bodies for the sinne of our soules , as many idolators haue done heretofore , it will not auaile vs , for it is nothing , nay as a polluted thing in his fight : and besides it hath no power to purge away sinne , or to purifie conscience . if wee would cleaue to outward and feigned holinesse , as the pharisees haue done , and the hypocrites of all ages do , wee must make this account of it , that though it bee neuer so glittering and glorious in mās sight ( which is not able to discerne of spiritual colors or things ) yet it is abbomination before god , to whom and before whom both wee our selues , and all our actions must stand and fall . if we stand vpon , the perswasion or practise of superstitious and idolatries deuised by man , we must needs fall : for besides that they are so many corruptions and defilings of religion and seruice , that we performe vnto god , which is and ought to bee pure and simple as himselfe , god himselfe also reiecteth them , as things vile and displeasing in his blessed presence . whither shall we then goe ? to christ onely we must needes come : and why to him . first because , in him dwelleth the fulnes of all goodnes , yea chefulnes of the godhead bodily : and god hath giuen him to vs , to the end that beleeuing in him wee should not perish , but haue e●erlasting life . how shal we know that ? by the lords own word and voice from heauen , who hath said ( and therefore we may , nay we ought to beleeue it ) that he is his welbeloued sonne , in whom he is well pleased . secondly , because our sauiour himselfe so graciouslie calleth vs , saying : come vnto me all ye that trauaile , be wearie , and are heauy laden , and i will ease you . but when we come , we shall find nothing in him . yes verilie : for through him , apprehended and appropriated to our selues by faith , we shall find eternall peace to godward , and life and immortalitie brought vnto the beleeuers . in this our christ , let vs for our comfort & instructiō cōsider , first the names and titles giuen him , which are not bare or idle , or expresse graces , in and for himselfe onely , but are full of fruit and efficacy , and that for vs and our good , specially for spirituall comfort here , and eternall saluation in the life to come . he is called iesus , that is to say sauiour : because he alone and no other doth and shall saue all his people from their sinnes . he is called christ , that is , annointed and sealed by his father , to be our king , priest and prophet . by his kingdome establishing his double gouernment , one inward in the hearts of his children , by his holy spirit , and the other outward in the church , by the scepter of his word , and his owne discipline . by his priesthood , offering himselfe vp once for all , as a full and sufficient sacrifice , for all the sinnes of his people . and his prophecy , he being become , the only law-giuer to his church , so as the godlie now are not to hearken to anie ●oice , doctrine or spirit , but to him a●one , and those that speake according ●o his truth . secondly let vs consider his person , which consisteth of these two natures , ●he godhead and the manhood . as he is god● he hath power in him●elfe , to doe whatsoeuer pleaseth him both in heauen and earth and all deepe places , yea to ouercome all our enemies , specially spirituall , which are so manie and mightie , as none can encounter with , much lesse vanquish but god onely , alone belongeth mercie and forgiuenesse of sinnes ● as the scripture saith . and as he is man , hee is both sufficiently able , and also very willing , to endure and suffer for vs , whatsoeuer was for our sinnes to be laid vpon him , yea and also willing , to haue compassion on th●● that are ignorant , and that are out of the way , ●●●ng made man like vnto vs , in euery respect , sinne only excepted , and therfore being both compassed with infirmity and tempted himselfe , is the better able to pitie and succour them , that are infirme or tempted . so that god manifested in the flesh , iustified i● the spirit , seene of angels , preached vnto the gentiles , beleeued on in the world , and receiued vp into glorie , is hee that wee must cleaue to alone , for the peace and comfort of our consciences , and the saluation of our soules , because there is none vnder heauen giuen vnto vs , whereby wee must bee saued , but onely the same of iesus . thirdly , let vs earnestly behold what ●ingular effects he worketh in his children , & what wonderful graces he free●y bestoweth vpon thē . he is the lambe of god , that alone taketh away the sinnes of the world : he is he alone in whom it hath ●leased god to reconcile the world vnto himselfe : he is he that is made of god vnto vs , wisdome , righteousnesse , sanctification and redemption . wisedome , because he is the eternall wisedome of the father , from before all beginnings : and because comming out of the bosome of the father , he hath declared vnto vs all the councels of god , concerning our instruction and comfort and that in far greater both plenty and plainnes , specially plainnes , than the fathers before his comming had . righteousnes , for these respects : first ●ecause he hath fu●●y satisfied the iustice of god being wou●ded for our transgressio●s , and broken for our iniquities , carrying also the chastisement of our peace vppon him , and healing vs with his stripes , bearing vpon his backe and shoulders the course of the law , due to vs for our sins , and ouercōming the same in redeeming vs from it : and secondly because that through his obedience and fulfilling of the law , wee haue iustification imputed vnto vs before god , and i●●choated in our selues , and before men in the world : and so obtaine at the last , the blessing of the law , which is eternall life . sanctification or holines , because it pleased god the father , in the riches of mercie , to send his owne sonne , in the similitude of sinfull flesh , and for sinne , cond●mned sinne in the flesh , and not onely to impute vnto vs his holines , and to cloath vs with the same , but also through the mightie working of his holie spirit to frame vs to walke in true holinesse and righteousnes before god and men , all the daies of our lif . redemption , because that by offeri●g vp himself once vpon the altar of the crosse , he hath redeemed vs from sinne , and set vs free from the diuell , and eternall condemnation , keeping vs so in his hands , that none shall pull vs out of the same , vntil the full manifestation of our adoption shall appeare , euen the deliuerance of our bodies from all corruption and sinne , at what time hee shall returne our redeemer ●rom heauen , and shall change the bodies of our basenes , that they may be made like vnto his glorious bodie . to conclude , it hath pleased the father , that in him should bee hidden all the treasures of wisedome and knowledge , and that in him should all fulnes dwell , yea the verie fulnes of his godhead bodilie , and of all other good things whatsoeuer , that so the church , which is his bodie , & euery particular sound member thereof might receiue of his abundance , as it is writen : of his fulnes haue wee all receiued , and grace for grace , that is , grace vpon grace , or as a man would say , graces heaped one vpon another , and that so he should be , the beginning and ending , yea , the very yea and amen of all gods promises . to know these things , in such sort as before is declared , yea and in more ample manner , than is here set downe , and not to haue the particular feeling of them in a mans owne conscience , is to little or no purpose at all , vnlesse it bee more and more to afflict the conscience for want of comfortable feeling of them , and to plung vs into a more great and grieuous iudgment , because he that knoweth the will of his master and doth it not shall be beaten with many stripes . wherefore it greatly behooueth vs to striue to attaine the meane , whereby we may lay hold of them : and that meane , yea the only meane is nothing else , but a true and liuely faith , for by faith christ and we are lincked together , he and all his merites being become ours , and we his , whilest he purgeth our hearts by faith , yea d●elleth in them , and maketh vs fruitfull ●o all good workes . this faith sealeth vp in our hearts , forgiuenes of past sinnes . freedome from condemnation to come , and assurance of eternall life , pacifying our consciences towards god , and instructing vs to apply particularly vnto our selues , christ iesus and all his merites . and by this faith , it pleaseth almightie god , to purifie and purge the corruption of mans heart , and to frame it and fashion it to new obedience . yea it is appointed by god to bee a necessarie instrument , whereby wee may ouercome the world , and as a shield of steele , by which we may quench all the fiery dartes of the wicked : and in which being stedfast , we must resist and vanquish the diuell . other singular effects and fruites of this liuely faith , are largely reckoned vp in the epistle to the hebrues , chap. 11. but this faith is not of all men , that is most true : yea wee affirme , that no man hath it by nature , arte , wit , or any such other meane in man , but that it is the onely free and gracious gift of god , to his owne children alone . for the effecting of this precious grace in them , the lord himselfe vseth two effectuall instruments to worke it in their hearts by . the one is inward , and the same most powerfull , namely his most ●●ly and blessed spirit , speaking for kn●●●●dge , peace , and all good graces , more effectually to our hearts , than the outward sound doth to the eare . the other outward , and that is the whole ministerie of truth , whether it be in the word , sacraments , prayer , &c. wee diligently subiecting our selues thereto , carefully receiuing the same , and daily growing in grace thereby , as wee doe in yeeres and strength in the bodie . this spirit is called the spirit of adoption , because it beareth witnes vnto our spirits , that god hath adopted vs to be his children , and heires of his kingdom , teaching vs also with confidence and boldnes , to crie abba father . this spirit is called the comforter , because he ministreth vnto the children of god in all their heauinesses and distresses whatsoeuer , either outward or inward , vnspeakable ioyes . he is called the spirit of truth , because he alone doth not only free vs from the errors of the wicked , and the darknesse of our owne hearts , but also inlightneth our vnderstanding , and leadeth vs into all truth . he is called the spirit of sanctification , because he frameth them , in whom he dwelleth , to sanctification , and holinesse , and fitteth them indeede to all good workes . he maketh vs able to search into , and to vnderstand , the deep things of god , yea such deepe and hidden secrets , as the eye hath not seene , the eare hath not heard , neither haue they entred into mans heart . he frameth and fashioneth in vs vnfained loue to god , and to his people for his sake , working also in vs a sound minde , in al the duties and seruices that we doe either to god himselfe in heauen , or to men vpon earth . this spirit helpeth our infirmities , teaching yea inabling vs ( who know not what to aske or pray as wee should ) to send foorth requests vnto god , with sighes and groanes which cannot be expressed . also when or wheresoeuer it be bestowed , it bringeth with it a most holie and heauenly libertie , because if the son by his blessed spirit make vs free , we shall be free indeed . lastly , he is ( as it were ) the very earnest pen● , and assured seale or pledge of the trueth of the gracious promises , which almightie god hath made vnto vs in iesus christ , generally for all good things , and especially for our eternall election in christ , before the foundations of the world were laid . touching the word , i take it in generall to be the ground and foundation of our faith , and that therefore it is rightly called the arme of the lord , as vpon which onely we must leane . but most specially i meane that part , which containeth gods most louing promises , made vnto vs in iesus christ , and is rightly called the gospell . and this gospell is the glad tidings of great ioy , and the mightie power of god vnto saluation , to euery one that beleeueth . yea it is indeed the message of peace , becau●e it offereth quietnes of conscience , through the forgiuenes of sinnes , to those that are farre off , and to those that are nigh . it is called the word of grace , as well because it is freely bestowed vpon vs , as also because it offereth vnto vs the grace of god. it is the word of truth , because it manifesteth to vs all truth , both of faith and obedience , and setteth out before vs the truth of god , in the acco●plishing of his promises . it is also the word of life , not onely because it offereth life euerlasting , for that it doth to al in the church , but also because that being rightly and reuerently receiued , it sealeth vp the same in our hearts , and frameth vs in this life to a new life , worthie our calling , by the which word also our sauiour christ hath brought life and immortalitie to light , which before seemed as it were , to bee hidden : in which respect , it is called in sundry places of the new testament a mystery or secret , yea such a mystery or secret , as was hidden since the world began . this word must be , first reuerentlie esteemed , because if wee prize it not as we should , it will grow into contempt . then faithfullie credited , because otherwise our estimation and regard of it will do vs no good . lastly , carefully receiued and profitably practised , because these indeed are true testimonies of our reuerence and beliefe : yea it must be reuerenced , credited , and receiued , not as the word of a mortall man , but as it is indeed the word of the eternall god. first , because of him that is the author thereof , which is god onely good , who besides , that hee hath the fulnes of mercie in him , to recompence our labour and loue that way , hath also infinit power , to reuenge the abuse or contempt of it , in what sort soeuer , or in whom soeuer . secondly , because of the matter , or matters rather , that it propoundeth and setteth out vnto vs , which are faith in the promises , obedience to the pre●cepts , and reconciliation and agree●ment betweene god and vs , procure● for vs , and purchased vnto vs , in th● death of his dearely beloued sonne . thirdly , because of the persons , who● the lord hath vsed in the publishi●● and speaking of it , who in times pas●●● were prophets and holy men of go● yet notwithstanding inspired by the sp●●rit of god. but in this latter time , he hath deliuered this trueth most fully vnto vs in the mouth of his owne sonne , in whom are all the treasures of wisedome and knowledge hid . and since that time by the blessed apostles and euangelists , whom he sent abroad into all the world , to preach the gospell to all creatures . and now in this last age of the world , by the setled ministerie of ordinarie pastors and teachers . whom god doth vse , not as though he were not able without them , to work his own wil , both in the sauing of them , whom he hath made heires of life , and in the condemning of the wicked ; but that hee might in their labours , haue a more readie entrance , by his word , into mens hearts , hee hauing appointed to season men by them , and to inlighten their darke and ignorant hearts , because they are the salt of the earth , and light of the world , indeede to season mens cor●upt hearts , and to deliuer them from the power of darknes , and to translate them into the kingdome of his deare sonne . who bring also with them the ambassage of peace , and reconciliation , god himselfe , as it were by them , intreating vs to be reconciled vnto his maiestie . and are indeede the effectuall in●●●●●ments of god , for the gathering together of the saints , for the worke of the ministerie , and for the ed●fication of the bodie of christ , vntill wee all meete together , in the vnitie of faith and knowledge of the sonne of god , vnto a perfect man , and vnto the measure of the age of the fulnes of christ , that we hencefoorth be no more children , wauering and carried about , with euerie winde of doctrine , by deceit of men , either others , or our selues , or by the exercised subtilties of our spirituall aduersaries . wherfore good reason is it , that they that bring vs such glad and acceptable tidings of such good things , taking continuall care for vs , and watching for our soules , should not onely bee reuerently esteemed , as the ministers of christ , and disposers of gods secrets , but also religiously and louingly receiued , because he that receiueth them , receiueth god the father , and god the sonne , that hath sent them : whereas on the other side , whosoeuer doe contemne them , thrust from them the blessed godhead , and refuse the meanes that the lord hath ordained and sent abroad for their saluation . the doctrine deliuered by these men , specially the gospel preached , is a most liuely painting out of christ before our eyes , and as it were a visible crucifying of him in our sights , who died for our sinnes , and rose againe for our righteousnes . and though they that perish , count it foolishnes ; yet is it that mighty power of god vnto saluation , and the excellent wisedome of the lord , by which it pleaseth him through the foolishnes of preaching , to saue them that beleeue . and it is that effectuall instrument , whereby the father of his owne good will begetteth vs againe vnto himselfe , that we should be as the first fruits of his creatures , being borne anew , not of mortall seede , but of immortall by the word of god , which word end●reth for euer . at our first receiuing of it , it is sincere milke , which as new borne babes we should long after , that wee may grow vp thereby and come vnto christ , who is the liuing stone , that w●●● our selues also as liuing stones , may be made a spirituall house , and a holy priesthood to offer vp spirituall sacrifices acceptable to god , through iesus christ. and when wee are passed the age of our infancie in christ , it is become our ●ound and stedfast meate , wherewith the lord continually feedeth vs in his family , vntill that hauing laid downe th●● our earthly house of this tabernacle , we obtaine the building giuen vs of god , that is an house not made with hands , but eternall in the heauens , whose builder and framer is god. the lord knowing whereof we be made , and remembring that we are but dust , hath not only giuē vs his word , to work faith in our hearts , but hath also l●ft vs for the more strengthening and confirming of the same , in the truth of his promises , the vse of two holy sacraments only , and no more , namely baptisme , and the lords supper , both of them being instituted by him , to whom alone indeede it belongeth to ordaine sacraments ●n his church , because hee alone hath power to giue and worke the grace that is meant , signified , or set ou● thereby . baptisme witnesseth and pledgeth vnto vs diuers things , as first that we are ingrafted into the bodie of christs church , wherof christ is the head , from whom alone the bodie receiueth increase , vnto the building vp of it selfe in holy loue . then that regeneration is begun in vs , and wee become as it were new borne ●abes vnto god , our heauenly father , the lord sauing vs according to his mercie , by the washing of the new birth , and the renewing of the holy ghost . it sealeth also vnto vs , the forgiuenes and washing away of our sinnes , in the sacrifice of christs death , water no more effectuallie taking away the spotts and filth of our flesh , than christs blood doth the guilt , power , and punishment of our sinnes . and it pledgeth this vnto vs , that wee are the sonnes of god by faith in christ iesus , because al that are baptised into christ haue put on christ , euen to this end , that so they might become sonnes , yea heires of god , and fellow heires with our sauiour himselfe . it teacheth vs also , that we should indeuour , to keepe the vnitie of the spirit , in the bond of peace , hauing the same loue , being of one accord , and of one iudgement , no man seeking his owne , but euery man one anothers wealth , seeing that we are one bodie in christ and euerie one , one anothers members , as we are all by one sacrament of baptisme , coupled vnto one head which is christ , and ioyned together too in one ●ody , which is his church . it representeth vnto vs also thus much , that we being baptised into christs death , shall by the power thereof die vnto sinne , and that by the vertue of his rising againe , we should walke in newnes of life . lastly that wee shall be raysed vp at the last day out of the dust of the earth , and meete the lord in the ayre , and dwell with him for euer and euer . the lords supper sealeth vnto our consciences , that christ is that liuing bread which came downe from heauen , of which whosoeuer truely eateth shall liue for euer , because he doth not nourish vs to death , for that is contrarie to his nature , nor for a time , because he liueth for euer and cannot die ( and such are the effects that flowe from him ) but vnto euerlasting life . also it setteth out vnto vs , christs death and passion , with the benefits we reape therby , and namely the remission and forgiuenes of our sinnes , because as he neuer did any thing in vaine , so much lesse died fruitlessely , but that hee might purchase for vs , eternal peace with god , through the worke of our reconciliation with him . further it preacheth vnto vs that iesus christ himselfe god and man , with all his spirituall and heauenly treasures , is fully and wholie giuen vs by the father , that in him and through him , taken hold of by faith , we may bee fully nourished in the inward and outward man , to the hope of euerlasting life . it doth also confirme vnto vs , the mystical vnion which is betwixt christ and his church , hee dwelling in our hearts by faith , and we thereby made members of his bodie , of his flesh , and of his bones . lastly , it teacheth vs what vnitie and loue ought to be amongst vs , because that thereby wee that are many , are one bread and one bodie , in as much as wee are all partakers of one bread . to the worthy receiuing of this sacrament , there is necessarilie required an earnest examination and true tryall of our selues , which chiefely consisteth , as i take it , in effectuall stedfast faith , and hartie repentance towards god , and vnfained loue towards men . faith is a certaine perswasion , and stedfast assurance , which euery true christian man ought to haue , that god the father loueth him , for iesus christ his sonnes sake , hee by the meanes of that faith , particularly applying vnto himselfe all gods promises , specially those that concerne forgiuenes of sinnes , and eternall saluation , made vnto vs in the same his sonne iesus christ , in whom all his promises , are yea and amen . repentance is an earnest hatred of all manner of sinne , inward , outward , past , present or to come , all proceeding from a right and reuerent feare of gods eternall maiestie , which worketh so farre in vs , that it maketh vs to forsake our selues , and to striue to the mortification of our corruption , to the ende wee may wholy giue ouer our selues to bee altogether gouerned by the holy spirit of god , in the seruice of his maiestie . loue containeth in it , not onely a sound affection to our brethren and friends , but also the vnfained reconciliation of our selues vnto those whom wee haue offended , and a readie forgiuing of others the offences they haue cōmitted against vs , euen as willingly , gladly , & freely , as we would the lord should forgiue vs , for his christs sake . that faith that is outwardly wrought in vs by gods word , and confirmed by the partaking of the holy sacraments , is not an idle , vaine , or dead faith , but stedfast , vnfained , and working by loue , yeelding foorth the fruites of blessed obedience , not according to the darknesse and corruption of our owne will , lusts , and affections ; for they euermore rebell against god. neither according to mens manners and examples , because they are no sufficient warrants for our conuersation : nor yet after the customes and fashions of this present euill world , for we are forbidden to fashion our selues thereby : but according to that good , perfect and acceptable will of god , set foorth and commaunded vnto vs in his law , which is and must be alwaies a light vnto our feete , and a lanterne vnto our paths , and is indeed the onely , true , sufficient , a●d right rule of all righteousnesse and well doing . this large volume of gods will , plentifully and plainly reuealed in the canonicall scriptures of the old and new testament , god the father hath in great mercie for our weaknesse sake , abridged into two tables , containing ten commandements . wherein wee are specially to marke these two things : first , that it is the minde of the law-giuer , in commanding good things , to forbid the contrarie euils : and in forbidding euill things , to commaund the contrarie good , the almightie therein meeting with mans corruption and the frowardnes of his heart , who supposeth that if hee doe no euill , though he lead an idle and vnprofitable life from goodnesse , thinketh notwithstanding that hee hath performed his dutie . secondly , that the lord by his law mindeth to teach vs to bridle and subdue , not onely the act of sinne , as the pharisies imagined ; nor the consent to the same in our hearts and affections alone , as the sorbonists , and popish schoole diuines dreame a● this day , but also the least lust and motion that may prick vs thereto , or rise vp in our minde against the same . we must know further that this law of god is obserued and broken , inwardly and outwardly : for the inward breaking or obseruing thereof , because ●o man knoweth what is within man , but ●he spirit of god and the spirit of man him●elfe , euery man must be left vnto him●elfe : and yet all are bound both by the ●ertue of gods holy commandement , ●nd also by that excellent profession , ●●ter which they are named , not onely ●eeply to enter into the consideration of themselues , but also to know that they walke in his presence , before whose eyes all things are naked and plaine . touching the outward breaking o● obseruing thereof wee must know , that the breach of it is then done , when any thing forbidden by that law is committed , or any thing commanded by that law is left vndone : and on the other side that obedience is then yeelded , when any thing commanded by that law is performed , or any thing forbidden by that law , is left vnaccomplished . for good reason is it ( whatsoeuer mans witte can cunningly dispute , or say against the same ) that these onely should bee allowed and done as good workes , which hee himselfe hath commaunded , and those fled from as euill , which hee himselfe hath forbidden , because hee hath al light and soundnes of true iudgment in himselfe , and is not carried away with partialitie of affection , to pronounce a wrong sentence , a matter very common amongst all men . wherefore no good or godly christian should allow , vse , or defend any idolatrie , soothsaying , coniuring , sorcerie , witchcraft , charming , false doctrine , feare , loue , or estimation , of any whatsoeuer creature , aboue god or equally with him , or the persons which shall vse such things . none must make , or cause to be made , either allow of , vse or defend any images to expresse or counterfeit god by , or to seeke him or worship him in the same , or any other manner of superstition whatsoeuer , abstaining altogether in his holy seruice , from our own inuentions , blind deuotions , mens doctrines , and other mens examples or rules . none ought to vse or abuse the name of god , either in vaine or rash swearing , be the oathes as men account them neuer so small , or in blasphemie , sorcerie or witchcraft , or in cursing , forswearing and such like : yea none should talke or speake or thinke of god , his word , his workes , or whatsoeuer else hee is made knowne vnto vs by , without some vrgent and weightie cause , and that with great reuerence and feare of his maiestie . none should abuse the lords day , or any other day in doing of their owne wils , or in any wicked and vngodly exercise whatsoeuer , as dauncing , dicing , carding , table-playing , tauerne or ale-house haunting , resorting to the beholding of enterludes , beare-baitings , and such like . none should rebell against , disobey , or speake euill of magistrates , ministers , masters , mistresses , fathers and mothers , or any other person , whom the lord in his wisedom and goodnesse hath made their superiours , either by age , authoritie , wealth , office , or any other manner of way whatsoeuer . al hatred , malice and enuie ; al braulling , chiding , quarrelling , fighting , bloodshed , murther and such like , yea al manner of desire to do hurt or reuenge , must be auoided . all whoredome , fornication , adulterie , together with bawdie and filthie talke , loue-songs , tickings and toyings , and all other wanton and light behauiour , and other vnseemely gestures , in bodie or countenance ( which indeede are nothing else , but violent prouocations to filthinesse and euill ) yea and all vncleannes both of bodie and minde must be auoided . all theft & stealing , either openly or secretly , either by force , fraud , or otherwise , together with all deceiuable buying or selling , all vsurie , all extortion , all briberie , all vncharitable getting , and keeping of other mens goods , and to conclude , all manner of false dealings whatsoeuer , by cousenage , weight , measure , &c. ought to be shunned . not only manifest periurie , and breaking of lawfull othes and promises , but also all lying , slandring , backbiting , flatterie , and dissembling , together with all euill speaking against others , either in words or writing , proceeding from the malice , corruption , and naughtinesse of mans heart , must be auoided . the very pricks and motions to sinne in mans minde ( which the holy scripture sometimes calleth the lusts and concupiscences of our cursed nature ) must so farre foorth , as god shall inable vs , bee subdued , and that in their first assault , least otherwise temptation further preuailing vpon vs with delight , we be carried on forward by the subtiltie of sinne , both to consent vnto the euill , and to striue for the attempting and accomplishment thereof . and here , because vnlawfull wishes be dependents of this sinne of lust and coueting , men must learne to bridle and master the same , and not to haue them so often and common in their mouthes , as , i would i had this , i would i had that , &c. on the other side , because the life of a true christian is not an idle life , and wee are commaunded by gods holie word not onely to flie from euill , but to do that which is good , euery godly faithfull man must earnestly striue , according to the power that the lord hath giuen him , to render vnto him his due honour and seruice , that is , to obey him in all things , and aboue all , to worship him onely , to put their whole trust in him onely , in all feare and dangers to flie vnto him , and to call vpon him onely , acknowledging him to bee the creator , preseruer , and gouernour of all things , in heauen and earth . to giue vnto him that manner of worship and seruice onely , which hee himselfe in his word requireth , without adding thereto , or taking from it , and withdrawing themselues from al superstitious and carnall imaginations . to take an oath ( but yet vsing therein with great reuerence the fearfull and glorious name of our god only , and of no creature whatsoeuer ) when there is iust occasion , as to affirme or maintaine a trueth ( specially if the magistrate require or commaund it , to set foorth the glorie of god , and to preserue mutuall agreement and brotherly charitie among men . to spend the sabbath , as in ceasing from the honest labours of their lawfull callings , so in frequenting of godly exercises , in ioyning themselues to publike assemblies , reuerently and quietly there to behaue themselues in diligent hearing of the word read and preached , in prayer and singing of psalmes , and as occasion shall serue , and is offered , in communicating in the holy sacramēts , and afterward to bestow the rest of the time in priuate reading of gods word and meditating therein , and in the earnest consideration of his most noble and wonderfull workes . and because all authoritie , either of magistrates , officers , ministers , masters , mistresses , fathers , mothers , and others , is of god , and that there is a like consideration of them al in that respect , euerie one must vse humble obedience towards them , bearing a reuerent minde to them , being readie to relieue , assist , and aide them , and willing to doe after their commandements , in all things in the lord , and for the lord , according to their dutie . vnfained loue , patience , humilitie , humanitie , keeping & making of peace , sauing and helping all such as bee in danger , gentle words , soft answeres , and all duties of compassion , must continually be exercised . and because they are the temples of the holy ghost , all purenes and chastitie , not onely as touching the act , but also in heart , word and behauiour , must bee profes●ed and practised . there must be put in vre all true and faithfull dealing , due paiment of debts , diligent seruice , together with all carefull and friendly sauing and deliuering of other mens goods . all must witnesse , iudge , and speake the truth , yea the whole truth , and nothing els but the truth ( as occasion shall be offered ) without any respect touching all men , and matters whatsoeuer . lastly , when the lord putteth good motions into their minds , men must diligently take heede , that they doe not suffer them to die in them , or to bee quenched , through the corruption and naughtinesse of their owne hearts , but must carefully striue by al holy meanes , and the diligent and often vse of the same , with earnestnes to pursue them , and to bring them to good effect . but we cannot performe these holie duties . that is true indeede , for we are not sufficient of our selues , as of our selues to thinke a good thought , much lesse to doe any good deede , but all our sufficiencie is from god , to whom alone we must haue recourse by earnest supplications and heartie prayers , that by him we may be made able not onely to know , what that good , holy , and acceptable will of his is : but also be strengthened from him ( from whom alone commeth euery good and perfect gift ) to accomplish and performe the same . and because wee are very dull and sluggish to performe this , as all other holie duties , the lord hath ●ot onely giuen vs certaine sharpe spurres to prouoke vs thereto ( as his holy commandement , which wee ought carefully to obey ; his comfortable promises , which wee ought stedfastly to beleeue ; the pledge of his blessed spirit , which assureth our spirits that wee are his children , and stirreth vp in vs those groanings , that no tongue is able to expresse ; a true taste and feeling of our owne miseries and wants , and of the miseries and wants of our brethren , both in respect of our bodies , and of our soules ) but also hath taught vs such a short , and yet notwithstanding so sufficient a forme of prayer , as doth briefly comprehend in it , al such points and matters as be meet and lawfull for vs to demaund : therefore wee should continually labour , rightly to vnderstand it , and carefully to put it in practise , all the daies of our liues . but before wee enter into this , or any other prayer , it shall bee good for vs to consider some circumstances , and to obserue certaine rules , to the end that we , and our prayers , may by that means be foūd more acceptable in gods ●ight . as first , how great and wonderfull our wretchednes , miserie and pouertie is , without the which as wee may easily be puffed vp with pride in our selues , so cannot our prayers be piercing , because a full belly despiseth a ho●y combe , as the holy ghost saith . also what is the excellencie , maiestie , power and goodnes of almighty god , to whom we pray : for if that be not setled in our hearts , we shall without re●erence , yea in a certaine kinde of hypocriticall and superstitious boldnes , rush into his maiesticall presence , as the horse doth into battell . the earn●●t and deepe weighing of both which points , may work in vs true and vnfained humbling of our selues in his presence , and also a certaine assurance that our prayers and requests shal be granted ( so farre foorth as shall bee expedient for his glorie and our comfort ) because wee come to him that hath the fulnes of all will and power in himselfe to performe any thing that we shal demaund , according to the same . besides , wee must know and beleeue that wee must pray vnto this alsufficient god onely , as well because hee alone knoweth the things wee stand in neede of , as also because he alone can help vs , and yeeld reliefe and supplie , when and as best pleaseth himselfe . and that our prayers must bee made vnto him in the name of his dearely beloued sonne iesus christ onely , because it pleased the father by him alone , to reconcile all things to himselfe , both which are in heauen and in earth● , and to appoint him to be the onely mediatour betweene god and vs. also that wee must aske good things onely : for it is vnreasonable , yea irreligious , to make the most good and holie god , a slaue to satisfie our corrupt affections , now wee haue said before , that nothing is good , but that hee alloweth and liketh of , by his will reuealed in his word . and we must aske these good things to good and holy vses onely , as the aduancement of his glorie , the helpe and comfort of our brethren , and our owne good , and not to consume them on our lusts ; as wantonnes , gluttonie , drunkennes , enuie , abominable idolatrie , and such like . and lastly , that we must not pray only with our mouth and lips , after the manner of hypocrites , but must yeeld consent to the same in our vnderstandings , hauing indeede the summe of euery petition in our hearts , as we readily haue the words thereof in our mouthes , otherwise all that we do in this behalfe , will be but lip-labour , yea lost labour . for outward behauiour in our prayers , it is seemely and meete that wee should order our selues reuerently and religiously , in humble kneeling vpon our knees , in stedfast holding vp of our hands , and earnest lifting vp of our eyes to heauen ward , and in disposing euery part and member both of our bodies and of our mindes , in such sort that wee our selues may feele , and others that be present with vs , may sensibly perceiue that wee reuerence his maiestie , before whom we appeare , and rightly vse that exercise that hee hath enioyned vs , as a special peece of his seruice , euen for our owne health and welfare , as well ●s for his glorie . vnderstand me as i meane . my purpose is not to tie men to that forme of prayer alone , or to te●●●●hem to vse only those gestures aboue prescribed : for that were to limit the spirit , and to represse occasions and prouocations giuen vs from god , and felt in our selues , to holy prayer , but that euery one shuld striue ( because of that rebellion that is in our harts ) as much and as effectually , both in word and deede , to humble our selues before god , as possibly wee can , least otherwise god resist vs ( for he resisteth the proud ) and reiect our prayers . now let vs come to a short opening of that prayer , which the lord himselfe hath taught vs. the preface or beginning thereof is this . o our father which art in heauen . out of which words wee may learne many things , as first in this word o , the earnest affection that ought to bee in them that pray , who must bring with them mindes , not onely farre remoued from earthly and carnall things , but so sted●astly set vpon those heauenly and spirituall graces , that at that present they demaund , that they minde nothing but those alone . secondly , in 〈◊〉 word , our , the vnfained loue and feeling that ought to bee amongst christian brethren , no man praying for himselfe onely , but praying as carefullie for others as for themselues . thirdly , in this word , father , his fatherly prouidence and assured fauour and good will , towards his children in christ , on the one side , and their sincere loue and hearty obedience towards him on the other side , according to that of the prophet : if i be your lord , where is my honour , and if i be your father , where is my loue ? fourthly , in these words , which art in heauen , the exceeding maiestie , power and glorie of god , aboue all things : which if wee respect not in prayer , and feele in our selues to appertaine to vs , the fruites of our lips will fall downe , as water spilt on the earth . the first petition is : hallowed be thy name : wherein wee pray for the knowledge and reuerence of god , so to be in our hearts , that all our thoughts , words and deedes , may in all godlinesse onely so shine before men , that god our heauenly father may thereby be glorified . and on the other side , wee pray against ignorance and contempt of god , and of all these meanes whereby hee hath made himselfe knowne vnto vs , as his word , workes , &c. also wee pray against all loose life and vngodly behauiour whatsoeuer . the second petition is : thy kingdom come : wherein we pray for the effectuall feeling and working of gods blessed spirit , and all his gifts in vs , as righteousnes , peace , comfort , &c : also for the sincere preaching , reuerent hearing , and right receiuing of gods holy word and discipline . we pray for magistrates and common-wealths , and for the church of christ wheresoeuer dispersed , and we pray for the glorious appearing of our lord iesus christ , either particularly to visite euery one of vs , or generally to iudge the quicke and the dead , with wonderfull glorie and maiestie , in that great and last day . on the other side we pray against all the illusions , suggestions and assaults , either of sathan , or of our owne corruption ; wee pray against the bondage of sinne , the kingdome of antichrist , and the contempt and forgetfulnes of gods either particular , or general iudgement . the third petition is , thy will be done in earth as it is in heauen : wherein wee p●●y for wisedome , will , power , and grace , that we may yeeld our selues , our soules and our bodies , with euery part and member , both of the inward and outward man , and that all other things also together with vs , may bee made conformable here vpon earth , vnto the obedience of gods will declared by his word , as his angels , which bee his heauenly creatures , studie nothing but to please him , without any motion to the contrarie . on the other side , wee pray against presumption , wilfulnes , ignorance , rebellion , muttering , grudging , or repining against his good will and pleasure , together with all such inordinate and fleshly desires resting in vs , as are contrarie to his blessed will and ordinance . the fourth petition is , giue vs this day our daily bread : wherein wee pray for meate , drink , apparel , health , wealth , libertie , peace , good order , and all other good things whatsoeuer , that god knoweth to bee meete for vs in this world , to sustaine , keep and defend our bodies and li●es by . on the other side , wee pray against hunger , nakednesse , scarsitie , pestilence , ●icknes , pouertie , bondage , warres , disorder , and all manner of euils whatsoeuer , tending to the hurt of our bodies and liues . and let vs marke the words , with which we vtter this petition . we rather say giue , than pay , because wee cannot require bodily things ( much lesse spirituall things ) for any desert that is in vs , but for gods ●ree and gratious goodnesse onely . and wee say , giue vs , rather than me , to teach vs , that in charitable loue wee are bound , both to pray and labour for others , and not of selfe-loue onely for our selues , as worldlings doe . and wee require rather this day daily bread , than euery day daintie fare , because wee should learne rather to stay our selues vpon , and to content our ●elues with gods continual prouidence , ●inistring vnto vs alwaies sufficient , for ●resent necessitie , than to incomber our ●●lues with worldly care and carking to ●et by indirect meanes , or to keepe any ●●perfluitie . the fift petition is 〈…〉 trespasses , as we forgiue 〈…〉 against 〈◊〉 : wherein wee pray 〈…〉 feeling of gods 〈◊〉 , pur●ha●ed ●●to vs by christ , an●●is obedience only , to put away all our sinnes● we p●●y also for peace and ioy of conscience , 〈◊〉 for vnfained loue and bro●herly r●co●●ciliation amongst men , which is an assured pledge of the fre●●ardon and full ●orgiuenes of all our iniquities before god. on the other side , wee pray against wrath , vengeance , despaire , and many strong illusions , that may bee and are raised vp in vs vnto condemnation in sinne : also against hatred and hard hartednes towards men . the sixt petition is : and leade v● not into temptation , but deliue● vs fro● euill : wherein we pray for christian patience , strength , and continuance against all temptation , and suggestions whatsoeuer , to sinne : also for contemp● of the world , mortifying of the 〈◊〉 and quickning of gods holie spirit notes, typically marginal, from the original text notes for div a14608-e10 confession of sinnes . foure witnesses that we are sinners . 1. our owne conscience . 2. god himself . 3. gods iu●●●●ments . 4. gods vvo●● vvhich chargeth vs vvit●● 1. adams fall● 2. originall s●●● 3. t●e fruites of originall sin● ● good 〈◊〉 to bring 〈◊〉 the fee 〈◊〉 of gods 〈◊〉 ements . 〈◊〉 comparing 〈◊〉 ans filthi●●●●e and gods ●●●●t●ousnesse . the grie●●usnesse of sin ●●mmitted . 3. the multitude of transgressions . 4. gods he●● iudgement vvhich ar● executed . 1. vpon the creatures . 2. vpon men this life● and are either invvard or out●vvard . 〈…〉 ●●ternall con●●●nation . ●n being f●lt , ●●liefe must be ●ught . ● . angels . 2. dead saints . 3. men vnregenerate . 4. men regenerate . 5. goods and riches . 6. counterfeite holines . 7. vvill worshippings , canno● appease the cons●i●nce vvounded with the feeling of gods iudgements and sin . christ alone must be our refuge . vve haue gods ovvne testimonie for it . and christs owne vvord . christs names full of doctrine and comfort . iesus . christ. 1. christs kingdome . 2. christs priesthood . 3. christs prophecie . christs person . christ god. 3. christ man. 4. christ : god and man our on●ly sauiour . christ alone takes away sin . 1. christ is our vvisedome . 2. christ is our righteousnes . 3. christ is our holinesse . 4. christ is our redemption . 5. christ is all in all . faith and know●ed●e must g●e together . notable ●ff●cts of true fa●th . 1. faith vvorketh peace in our cons●i●nces . 2. faith clenseth our heart 3. faith ouercommeth the vvorld , the flesh and the diu●ll . faith is the fre● gi●t of god. faith f●amed in vs two manner of vvaies . spirit of adoption . spirit , a comforter . spirit of truth . spirit of sanctification . spirit , together vvith the powers and effects thereof . gods vvord generally the gro●nd of fai●h . but most specially the gospel . 1. gospell what it is . 2. the message of peace . 3. the vvord of grace . 4. the vvord of truth . 5. the vvord of life . 6. a mysterie or secret . how the vvord must be receiued , and for what cause . prophets . christ iesus . apostles , euan●gelists , pastors● doctors and ministers , wha● manner of men they ought to be . ●he ends of the holy ministery . ministers and ministery must be much made of . 1. the doctrin● preached , painteth out christ● death and passion . 2. it sealeth to vs our saluation . 3. it vvorketh our regeneration . how the word is milke . ●ow and when ●he vvord is ●rong meate . gods goodnes . mans frailtie . the tvvo sacram●nts , aides ●o our faith . 1. baptisme se●●leth our ingra●●ting into the church . 2. our regeneration . 3. remission of sinnes . 4. our adoption . 5. our spiritu●ll vnitie . 6. our mortification , and sanctification in christs death and resurrection . 7. our resurrection . 1. the supper pledgeth our eternall life . 2. christs death and passion . 3. our spirituall nourishment in and by him . 4. the vnion betvvixt christ and his church . 5. the vnitie amongst the members of the church . examination before the supper . tvvo parts of it , ●aith and r●pentance tovvards god , and sincere loue towards men . faith vvhat it is . repentance what it is . loue , and what it comprehendeth . true faith is not fruitlesse . 1. naturall corruption . 2. other mens manners . 3. and the fashions of this world , no rules to ●rame our liues by . 4. but gods wor● onely . two tables , ten commaundements . vve must flie ●rom euill , and doe good . 1. act of sinne . 2. consent to the same . 3. yea , lust or motion must be auoided . 1. gods law is obserued or broken after tvvo sorts . outvvard breach . inward and outward obedience . things forbidden by the first commaundement . by the second . by the third . by the fourth . by the fifth . by the sixth . by the seuenth . by the eighth . by the ninth . by the tenth . vnlavvfull vvishes . things commaunded by the first precept . by the second . by the third . three ends of an oath . by the fourth . by the fifth . by the sixth . by the seuenth . by the eight . by the ninth . by the tenth . our vvant of abilitie is supplied by earnest prayer to god. spurs to prayer specially foure . 1. gods commandement . 2. gods promises . 3. the assured pledge of the ●pirit . 4. our ovvne vvants . seuen poynts to be marked before we pray . 1. our wretchednesse . 2. gods greatnesse . 〈…〉 od will , an●●ods great power mu●t not be sundered in prayer . 3. that god onely must be called vpon . 4. i● the name of his ●onne christ onely . 5. good things onely must ●e asked . 6. and that to good ends only . 7. mouth and heart must be ioyned together . outvvard behauiour in prayer must plainely preach reuerence of gods maiestie . men may not be tied of necessitie to th●t or any forme of praier , or to any sort of gesture therein . the preface to the lords prayer expounded . 1. earnest in prayer . 2. vnfained loue . 3. gods prouidence , and our obedience . 4. gods povver . the first petition , vvhat we pray for . vvhat vve pray against . the second petition , vvhat vve pray for . vvhat vve pray against . the third petition , vvhat we pray for . vvhat vve ●ray against . the fourth petition , vvhat vve pray for . vvhat vve pray against . 1. merits ouerthrovvne . 2. selfe-loue euill . 3. gods prouidence , our only stay . 〈…〉 pray for . vvhat vve pray against . the sixth petition , vv● at vve p●ay for . a confutation of atheism from the origin and frame of the world. part ii a sermon preached at st. martin's in the fields, november the 7th, 1692 : being the seventh of the lecture founded by the honourable robert boyle ... / by richard bentley ... bentley, richard, 1662-1742. 1692 approx. 55 kb of xml-encoded text transcribed from 21 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-10 (eebo-tcp phase 1). a69557 wing b1917 estc r15263 12158577 ocm 12158577 55224 this keyboarded and encoded edition of the work described above is 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(eebo-tcp ; phase 1, no. a69557) transcribed from: (early english books online ; image set 55224) images scanned from microfilm: (early english books, 1641-1700 ; 13:3g, 857:37) a confutation of atheism from the origin and frame of the world. part ii a sermon preached at st. martin's in the fields, november the 7th, 1692 : being the seventh of the lecture founded by the honourable robert boyle ... / by richard bentley ... bentley, richard, 1662-1742. boyle, robert, 1627-1691. 40 p. printed for h. mortlock ..., london : 1693. appears on reel 13:3 as the seventh title in the author's the folly and unreasonableness of atheism, 1693. reproduction of originals in the british library and the huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng religion and science -early works to 1800. nature -religious aspects -early works to 1800. christianity and atheism -early works to 1800. atheism -controversial literature. atheism -early works to 1800. atheism -sermons. sermons, english -17th century. 2006-05 tcp assigned for keying and markup 2006-09 spi global keyed and coded from proquest page images 2006-10 jason colman sampled and proofread 2006-10 jason colman text and markup reviewed and edited 2007-02 pfs batch review (qc) and xml conversion a confutation of atheism from the origin and frame of the world . part ii. a sermon preached at st. martin's in the fields , november the 7 th . 1692. being the seventh of the lecture founded by the honourable robert boyle , esquire . by richard bentley , m. a. chaplain to the right reverend father in god , edward , lord bishop of worcester . london , printed for h. mortlock at the phoenix in st. paul's church-yard . 1693. imprimatur . ra. barker , r mo in christo patriac d no d no johanni archiep. cantuar . à sacris domest . lambhith , novemb. 10. 1692. acts xiv . 15 , &c. that ye should turn from these vanities unto the living god , who made heaven and earth and the sea , and all things that are therein : who in times past suffer'd all nations to walk in their own ways . nevertheless , he left not himself without witness , in that he did good , and gave us rain from heaven , and fruitfull seasons , filling our hearts with food and gladness . when we first enter'd upon this topic , the demonstration of god's existence from the origin and frame of the world , we offer'd to prove four propositions . 1. that this present system of heaven and earth cannot possibly have subsisted from all eternity . 2. that matter consider'd generally , and abstractly from any particular form and concretion , cannot possibly have been eternal : or , if matter could be so ; yet motion cannot have coexisted with it eternally , as an inherent property and essential attribute of matter . these two we have already established in the preceding discourse ; we shall now shew in the third place , 3. that , though we should allow the atheists , that matter and motion may have been from everlasting ; yet if ( as they now suppose ) there were once no sun nor starrs nor earth nor planets ; but the particles , that now constitute them , were diffused in the mundane space in manner of a chaos without any concretion and coalition ; those dispersed particles could never of themselves by any kind of natural motion , whether call'd fortuitous or mechanical , have conven'd into this present or any other like frame of heaven and earth . i. and first as to that ordinary cant of illiterate and puny atheists , the fortuitous or casual concourse of atoms , that compendious and easy dispatch of the most important and difficult affair , the formation of a world ; ( besides that in our next undertaking it will be refuted all along ) i shall now briefly dispatch it , from what hath been formerly said concerning the true notions of fortune and chance . whereby it is evident , that in the atheistical hypothesis of the world's production , fortuitous and mechanical must be the self-same thing . because fortune is no real entity nor physical essence , but a mere relative signification , denoting only this ; that such a thing said to fall out by fortune , was really effected by material and necessary causes ; but the person , with regard to whom it is called fortuitous , was ignorant of those causes or their tendencies , and did not design nor foresee such an effect . this is the only allowable and genuine notion of the word fortune . but thus to affirm , that the world was made fortuitously , is as much as to say , that before the world was made , there was some intelligent agent or spectator ; who designing to do something else , or expecting that something else would be done with the materials of the world , there were some occult and unknown motions and tendencies in matter , which mechanically formed the world beside his design or expectation . now the atheists , we may presume , will be loth to assert a fortuitous formation in this proper sense and meaning ; whereby they will make understanding to be older than heaven and earth . or if they should so assert it ; yet , unless they will affirm that the intelligent agent did dispose and direct the inanimate matter , ( which is what we would bring them to ) they must still leave their atoms to their mechanical affections ; not able to make one step toward the production of a world beyond the necessary laws of motion . it is plain then , that fortune , as to the matter before us , is but a synonymous word with nature and necessity . it remains that we examin the adequate meaning of chance ; which properly signifies , that all events called casual , among inanimate bodies , are mechanically and naturally produced according to the determinate figures and textures and motions of those bodies ; with this negation only , that those inanimate bodies are not conscious of their own operations , nor contrive and cast about how to bring such events to pass . so that thus to say , that the world was made casually by the concourse of atoms , is no more than to affirm , that the atoms composed the world mechanically and fatally ; only they were not sensible of it , nor studied and consider'd about so noble an undertaking . for if atoms formed the world according to the essential properties of bulk , figure and motion , they formed it mechanically ; and if they formed it mechanically without perception and design , they formed it casually . so that this negation of consciousness being all that the notion of chance can add to that of mechanism ; we , that do not dispute this matter with the atheists , nor believe that atoms ever acted by counsel and thought , may have leave to consider the several names of fortune and chance and nature and mechanism , as one and the same hypothesis . wherefore once for all to overthrow all possible explications which atheists have or may assign for the formation of the world , we will undertake to evince this following proposition : ii. that the atoms or particles which now constitute heaven and earth , being once separate and diffused in the mundane space , like the supposed chaos , could never without a god by their mechanical affections have convened into this present frame of things or any other like it . which that we may perform with the greater clearness and conviction ; it will be necessary , in a discourse about the formation of the world , to give you a brief account of some of the most principal and systematical phaenomena , that occurr in the world now that it is formed . ( 1. ) the most considerable phaenomenon belonging to terrestrial bodies is the general action of gravitation , whereby all known bodies in the vicinity of the earth do tend and press toward its center ; not only such as are sensibly and evidently heavy , but even those that are comparatively the lighted , and even in their proper place , and natural elements , ( as they usually speak ) as air gravitates even in air and water in water . this hath been demonstrated and experimentally proved beyond contradiction , by several ingenious persons of the present age , but by none so perspicuously and copiously and accurately , as by the honourable founder of this lecture in his incomparable treatises of the air and hydrostaticks . ( 2. ) now this is the constant property of gravitation ; that the weight of all bodies around the earth is ever proportional to the quantity of their matter : as for instance , a pound weight ( examin'd hydrostatically ) of all kinds of bodies , though of the most different forms and textures , doth always contain an equal quantity of solid mass or corporeal substance . this is the ancient doctrine of the epicurean physiology , then and since very probably indeed , but yet precariously asserted : but it is lately demonstrated and put beyond controversy by that very excellent and divine theorist mr. isaac newton , to whose most admirable sagacity and industry we shall frequently be obliged in this and the following discourse . i will not entertain this auditory with an account of the demonstration ; but referring the curious to the book it self for full satisfaction , i shall now proceed and build upon it as a truth solidly established , that all bodies weigh according to their matter ; provided only that the compared bodies be at equal distances from the center toward which they weigh . because the further they are removed from the center , the lighter they are : decreasing gradually and uniformly in weight , in a duplicate proportion to the increase of the distance . ( 3. ) now since gravity is found proportional to the quantity of matter , there is a manifest necessity of admitting a vacuum , another principal doctrine of the atomical philosophy . because if there were every-where an absolute plenitude and density without any empty pores and interstices between the particles of bodies , then all bodies of equal dimensions would contain an equal quantity of matter ; and consequently , as we have shewed before , would be equally ponderous : so that gold , copper , stone , wood , &c. would have all the same specifick weight ; which experience assures us they have not : neither would any of them descend in the air , as we all see they do ; because , if all space was full , even the air would be as dense and specifically as heavy as they . if it be said , that , though the difference of specifick gravity may proceed from variety of texture , the lighter bodies being of a more loose and porous composition , and the heavier more dense and compact ; yet an aethereal subtile matter , which is in a perpetual motion , may penetrate and pervade the minutest and inmost cavities of the closest bodies , and adapting it self to the figure of every pore , may adequately fill them ; and so prevent all vacuity , without increasing the weight : to this we answer ; that that subtile matter it self must be of the same substance and nature with all other matter , and therefore it also must weigh proportionally to its bulk ; and as much of it as at any time is comprehended within the pores of a particular body must gravitate jointly with that body : so that if the presence of this aethereal matter made an absolute fullness , all bodies of equal dimensions would be equally heavy : which being refuted by experience , it necessarily follows , that there is a vacuity ; and that ( notwithstanding some little objections full of cavil and sophistry ) mere and simple extension or space hath a quite different nature and notion from real body and impenetrable substance . ( 4. ) this therefore being established ; in the next place it's of great consequence to our present enquiry , if we can make a computation , how great is the whole summ of the void spaces in our system , and what proportion it bears to the corporeal substance . by many and accurate trials it manifestly appears , that refined gold , the most ponderous of known bodies , ( though even that must be allowed to be porous too , being dissoluble in mercury and aqua regis and other chymical liquors ; and being naturally a thing impossible , that the figures and sizes of its constituent particles should be so justly adapted , as to touch one another in every point , ) i say , gold is in specifick weight to common water as 19 to 1 ; and water to common air as 850 to 1 : so that gold is to air as 16150 to 1. whence it clearly appears , seeing matter and gravity are always commensurate , that ( though we should allow the texture of gold to be intirely close without any vacuity ) the ordinary air in which we live and respire is of so thin a composition , that 16149 parts of its dimensions are mere emptiness and nothing ; and the remaining one only material and real substance . but if gold it self be admitted , as it must be , for a porous concrete , the proportion of void to body in the texture of common air will be so much the greater . and thus it is in the lowest and densest region of the air near the surface of the earth , where the whole mass of air is in a state of violent compression , the inferior being press'd and constipated by the weight of all the incumbent . but , since the air is now certainly known to consist of elastick or springy particles , that have a continual tendency and endeavour to expand and display themselves ; and the dimensions , to which they expand themselves , to be reciprocally as the compression ; it follows , that the higher you ascend in it , where it is less and less compress'd by the superior air , the more and more it is rarefied . so that at the hight of a few miles from the surface of the earth , it is computed to have some million parts of empty space in its texture for one of solid matter . and at the hight of one terrestrial semid . ( not above 4000 miles ) the aether is of that wonderfull tenuity , that by an exact calculation , if a small sphere of common air of one inch diameter ( already 16149 parts nothing ) should be further expanded to the thinness of that aether , it would more than take up the vast orb of saturn , which is many million million times bigger than the whole globe of the earth . and yet the higher you ascend above that region , the rarefaction still gradually increases without stop or limit : so that , in a word , the whole concave of the firmament , except the sun and planets and their atmospheres , may be consider'd as a mere void . let us allow then , that all the matter of the system of our sun may be 50000 times as much as the whole mass of the earth ; and we appeal to astronomy , if we are not liberal enough and even prodigal in this concession . and let us suppose further , that the whole globe of the earth is intirely solid and compact without any void interstices ; notwithstanding what hath been shewed before , as to the texture of gold it self . now though we have made such ample allowances ; we shall find , notwithstanding , that the void space of our system is immensly bigger than all its corporeal mass . for , to proceed upon our supposition , that all the matter within the firmament is 50000 times bigger than the solid globe of the earth ; if we assume the diameter of the orbis magnus ( wherein the earth moves about the sun ) to be only 7000 times as big as the diameter of the earth ( though the latest and most accurate observations make it thrice 7000 ) and the diameter of the firmament to be only 100000 times as long as the diameter of the orbis magnus ( though it cannot possibly be less than that , but may be vastly and unspeakably bigger ) we must pronounce , after such large concessions on that side and such great abatements on ours , that the summ of empty spaces within the concave of the firmament is 6860 million million million times bigger than all the matter contain'd in it . now from hence we are enabled to form a right conception and imagination of the supposed chaos ; and then we may proceed to determin the controversy with more certainty and satisfaction ; whether a world like the present could possibly without a divine influence be formed in it or no ? ( 1. ) and first , because every fixt star is supposed by astronomers to be of the same nature with our sun ; and each may very possibly have planets about them , though by reason of their vast distance they be invisible to us : we will assume this reasonable supposition , that the same proportion of void space to matter , which is found in our sun's region within the sphere of the fixt starrs , may competently well hold in the whole mundane space . i am aware , that in this computation we must not assign the whole capacity of that sphere for the region of our sun ; but allow half of its diameter for the radii of the several regions of the next fixt starrs . so that diminishing our former number , as this last consideration requires ; we may safely affirm from certain and demonstrated principles , that the empty space of our solar region ( comprehending half of the diameter of the firmament ) is 8575 hundred thousand million million times more ample than all the corporeal substance in it . and we may fairly suppose , that the same proportion may hold through the whole extent of the universe . ( 2. ) and secondly as to the state or condition of matter before the world was a-making , which is compendiously exprest by the word chaos ; they must suppose , that either all the matter of our system was evenly or well-nigh evenly diffused through the region of the sun , this would represent a particular chaos : or all matter universally so spread through the whole mundane space ; which would truly exhibit a general chaos ; no part of the universe being rarer or denser than another . which is agreeable to the ancient description of it , that * the heavens and earth had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one form , one texture and constitution : which could not be , unless all the mundane matter were uniformly and evenly diffused . 't is indifferent to our dispute , whether they suppose it to have continued a long time or very little in the state of diffusion . for if there was but one single moment in all past eternity , when matter was so diffused : we shall plainly and fully prove , that it could never have convened afterwards into the present frame and order of things . ( 3. ) it is evident from what we have newly proved , that in the supposition of such a chaos or such an even diffusion either of the whole mundane matter or that of our system ( for it matters not which they assume ) every single particle would have a sphere of void space around it 8575 hundred thousand million million times bigger than the dimensions of that particle . nay further , though the proportion already appear so immense ; yet every single particle would really be surrounded with a void sphere eight times as capacious as that newly mention'd ; its diameter being compounded of the diameter of the proper sphere , and the semi-diameters of the contiguous spheres of the neighbouring particles . from whence it appears , that every particle ( supposing them globular or not very oblong ) would be above nine million times their own length from any other particle . and moreover in the whole surface of this void sphere there can only twelve particles be evenly placed ( as the hypothesis requires ) that is , at equal distances from the central one and each other . so that if the matter of our system or of the universe was equally dispersed , like the supposed chaos ; the result and issue would be , not only that every atom would be many million times its own length distant from any other : but if any one should be moved mechanically ( without direction or attraction ) to the limit of that distance ; 't is above a hundred million millions odds to an unit , that it would not strike upon any other atom , but glide through an empty interval without any contact . ( 4. ) 't is true , that while i calculate these measures , i suppose all the particles of matter to be at absolute rest among themselves , and situated in an exact and mathematical evenness ; neither of which is likely to be allowed by our adversaries , who not admitting the former , but asserting the eternity of motion , will consequently deny the latter also : because in the very moment that motion is admitted in the chaos , such an exact evenness cannot possibly be preserved . but this i do , not to draw any argument against them from the universal rest or accurately equal diffusion of matter ; but only that i may better demonstrate the great rarity and tenuity of their imaginary chaos , and reduce it to computation . which computation will hold with exactness enough , though we allow the particles of the chaos to be variously moved , and to differ something in size and figure and situation . for if some particles should approach nearer each other than in the former proportion ; with respect to some other particles they would be as much remoter . so that notwithstanding a small diversity of their positions and distances , the whole aggregate of matter , as long as it retain'd the name and nature of chaos , would retain well-nigh an uniform tenuity of texture , and may be consider'd as an homogeneous fluid . as several portions of the same sort of water are reckon'd to be of the same specifick gravity ; though it be naturally impossible that every particle and pore of it , consider'd geometrically , should have equal sizes and dimensions . we have now represented the true scheme and condition of the chaos ; how all the particles would be disunited ; and what vast intervals of empty space would lye between each . to form a system therefore , 't is necessary that these squander'd atoms should convene and unite into great and compact masses , like the bodies of the earth and planets . without such a coalition the diffused chaos must have continued and reign'd to all eternity . but how could particles so widely dispersed combine into that closeness of texture ? our adversaries can have only these two ways of accounting for it . either by the common motion of matter , proceeding from external impulse and conflict ( without attraction ) by which every body moves uniformly in a direct line according to the determination of the impelling force . for , they may say , the atoms of the chaos being variously moved according to this catholic law , must needs knock and interfere ; by which means some that have convenient figures for mutual coherence might chance to stick together , and others might join to those , and so by degrees such huge masses might be formed , as afterwards became suns and planets : or there might arise some vertiginous motions or whirlpools in the matter of the chaos ; whereby the atoms might be thrust and crowded to the middle of those whirlpools , and there constipate one another into great solid globes , such as now appear in the world. or secondly by mutual gravitation or attraction . for they may assert , that matter hath inherently and essentially such an intrinseck energy , whereby it incessantly tends to unite it self to all other matter : so that several particles placed in a void space at any distance whatsoever would without any external impulse spontaneously convene and unite together . and thus the atoms of the chaos , though never so widely diffused , might by this innate property of attraction soon assemble themselves into great sphaerical masses , and constitute systems like the present heaven and earth . this is all that can be proposed by atheists , as an efficient cause of a world. for as to the epicurean theory , of atoms descending down an infinite space by an inherent principle of gravitation , which tends not toward other matter , but toward a vacuum or nothing ; and verging from the perpendicular * no body knows why nor when nor where ; 't is such miserable absurd stuff , so repugnant to it self , and so contrary to the known phaenomena of nature ( yet it contented supine unthinking atheists for a thousand years together ) that we will not now honour it with a special refutation . but what it hath common with the other explications , we will fully confute together with them in these three propositions . ( 1. ) that by common motion ( without attraction ) the dissever'd particles of the chaos could never make the world ; could never convene into such great compact masses , as the planets now are ; nor either acquire or continue such motions , as the planets now have . ( 2. ) that such a mutual gravitation or spontaneous attraction can neither be inherent and essential to matter ; nor ever supervene to it , unless impress'd and infused into it by a divine power . ( 3. ) that though we should allow such attraction to be natural and essential to all matter ; yet the atoms of a chaos could never so convene by it , as to form the present system : or if they could form it , it could neither acquire such motions , nor continue permanent in this state , without the power and providence of a divine being . i. and first , that by common motion the matter of chaos could never convene into such masses , as the planets now are . any man , that considers the spacious void intervals of the chaos , how immense they are in proportion to the bulk of the atoms , will hardly induce himself to believe , that particles so widely disseminated could ever throng and crowd one another into a close and compact texture . he will rather conclude , that those few that should happen to clash , might rebound after the collision ; or if they cohered , yet by the next conflict with other atoms might be separated again , and so on in an eternal vicissitude of fast and loose , without ever consociating into the huge condense bodies of planets ; some of whose particles upon this supposition must have travell'd many millions of leagues through the gloomy regions of chaos , to place themselves where they now are . but then how rarely would there be any clashing at all ? how very rarely in comparison to the number of atoms ? the whole multitude of them , generally speaking , might freely move and rove for ever with very little occurring or interfering . let us conceive two of the nearest particles according to our former calculation ; or rather let us try the same proportions in another example , that will come easier to the imagination . let us suppose two ships , fitted with durable timber and rigging , but without pilot or mariners , to be placed in the vast atlantick or the pacifique ocean , as far asunder as may be . how many thousand years might expire , before those solitary vessels should happen to strike one against the other ? but let us imagin the space yet more ample , even the whole face of the earth to be covered with sea , and the two ships to be placed in the opposite poles : might not they now move long enough without any danger of clashing ? and yet i find , that the two nearest atoms in our evenly diffused chaos have ten thousand times less proportion to the two void circular planes around them , than our two ships would have to the whole surface of the deluge . let us assume then another deluge ten thousand times larger than noah's . is it not now utterly incredible , that our two vessels , placed there antipodes to each other , should ever happen to concur ? and yet let me add , that the ships would move in one and the same surface ; and consequently must needs encounter , when they either advance towards one another in direct lines , or meet in the intersection of cross ones ; but the atoms may not only fly side-ways , but over likewise and under each other : which makes it many million times more improbable , that they should interfere than the ships , even in the last and unlikeliest instance . but they may say , though the odds indeed be unspeakable that the atoms do not convene in any set number of trials , yet in an infinite succession of them may not such a combination possibly happen ? but let them consider , that the improbability of casual hits is never diminished by repetition of trials ; they are as unlikely to fall out at the thousandth as at the first . so that in a matter of mere chance , when there is so many millions odds against any assignable experiment ; 't is in vain to expect it should ever succeed , even in endless duration . but though we should concede it to be simply possible , that the matter of chaos might convene into great masses , like planets : yet it 's absolutely impossible , that those masses should acquire such revolutions about the sun. let us suppose any one of those masses to be the present earth . now the annual revolution of the earth must proceed ( in this hypothesis ) either from the summ and result of the several motions of all the particles that formed the earth , or from a new impulse from some external matter , after it was formed . the former is apparently absurd , because the particles that form'd the round earth must needs convene from all points and quarters toward the middle , and would generally tend toward its center ; which would make the whole compound to rest in a poise : or at least that overplus of motion , which the particles of one hemisphere could have above the other , would be very small and inconsiderable ; too feeble and languid to propell so vast and ponderous a body with that prodigious velocity . and secondly , 't is impossible , that any external matter should impell that compound mass , after it was formed . 't is manifest , that nothing else could impell it , unless the aethereal matter be supposed to be carried about the sun like a vortex or whirlpool , as a vehicle to convey it and the rest of the planets . but this is refuted from what we have shewn above , that those spaces of the aether may be reckon'd a mere void , the whole quantity of their matter scarce amounting to the weight of a grain . 't is refuted also from matter of fact in the motion of comets ; which , as often as they are visible to us , are in the region of our planets ; and there are observed to move , some in quite contrary courses to theirs , and some in cross and oblique ones , in planes inclined to the plane of the ecliptick in all kinds of angles : which firmly evinces , that the regions of the aether are empty and free , and neither resist nor assist the revolutions of planets . but moreover there could not possibly arise in the chaos any vortices or whirlpools at all ; either to form the globes of the planets , or to revolve them when formed . 't is acknowledged by all , that inanimate unactive matter moves always in a streight line , nor ever reflects in an angle , nor bends in a circle ( which is a continual reflexion ) unless either by some external impulse , that may divert it from the direct motion , or by an intrinsec principle of gravity or attraction , that may make it describe a curve line about the attracting body . but this latter cause is not now supposed : and the former could never beget whirlpools in a chaos of so great a laxity and thinness . for 't is matter of certain experience and universally allowed , that all bodies moved circularly have a perpetual endeavour to recede from the center , and every moment would fly out in right lines , if they were not violently restrain'd and kept in by contiguous matter . but there is no such restraint in a chaos , no want of empty room there ; no possibility of effecting one single revolution in way of a vortex , which necessarily requires either an absolute fulness of matter , or a pretty close constipation and mutual contact of its particles . and for the same reason 't is evident , that the planets could not continue their revolutions about the sun ; though they could possibly acquire them . for to drive and carry the planets in such orbs as they now describe , that aethereal matter must be compact and dense , as dense as the very planets themselves : otherwise they would certainly fly out in spiral lines to the very circumference of the vortex . but we have often inculcated , that the wide tracts of the aether may be reputed as a mere extended void . so that there is nothing ( in this hypothesis ) that can retain and bind the planets in their orbs for one single moment ; but they would immediately desert them and the neighbourhood of the sun , and vanish away in tangents to their several circles into the abyss of mundane space . ii. secondly we affirm , that mutual gravitation or spontaneous attraction cannot possibly be innate and essential to matter . by attraction we do not here understand what is improperly , though vulgarly , called so , in the operations of drawing , sucking , pumping , &c. which is really pulsion and trusion ; and belongs to that common motion , which we have already shewn to be insufficient for the formation of a world. but we now mean ( as we have explain'd it before ) such a power and quality , whereby all parcels of matter would mutually attract or mutually tend and press to all others ; so that ( for instance ) two distant atoms in vacuo would spontaneously convene together without the impulse of external bodies . now we say , if our atheists suppose this power to be inherent and essential to matter ; they overthrow their own hypothesis : there could never be a chaos at all upon these terms , but the present form of our system must have continued from all eternity ; against their own supposition , and what we have proved in our last . for if they affirm , that there might be a chaos notwithstanding innate gravity ; then let them assign any period though never so remote , when the diffused matter might convene . they must confess , that before that assigned period matter had existed eternally , inseparably endued with this principle of attraction ; and yet had never attracted nor convened before , during that infinite duration : which is so monstrous an absurdity , as even they will blush to be charged with . but some perhaps may imagin , that a former system might be dissolved and reduced to a chaos , from which the present system might have its original , as that former had from another , and so on : new systems having grown out of old ones in infinite vicissitudes from all past eternity . but we say , that in the supposition of innate gravity no system at all could be dissolved . for how is it possible , that the matter of solid masses like earth and planets and starrs should fly up from their centers against its inherent principle of mutual attraction , and diffuse it self in a chaos ? this is absurder than the other : that only supposed innate gravity not to be exerted ; this makes it to be defeated , and to act contrary to its own nature . so that upon all accounts this essential power of gravitation or attraction is irreconcilable with the atheist's own doctrine of a chaos . and secondly 't is repugnant to common sense and reason . 't is utterly unconceivable , that inanimate brute matter ( without the mediation of some immaterial being ) should operate upon and affect other matter without mutual contact ; that distant bodies should act upon each other through a vacuum without the intervention of something else by and through which the action may be conveyed from one to the other . we will not obscure and perplex with multitude of words , what is so clear and evident by its own light , and must needs be allowed by all , that have any competent use of thinking , and are initiated into , i do not say the mysteries , but the plainest principles of philosophy . now mutual gravitation or attraction ( in our present acception of the words ) is the same thing with this ; 't is an operation or vertue or influence of distant bodies upon each other through an empty interval , without any effluvia or exhalations or other corporeal medium to convey and transmit it . this power therefore cannot be innate and essential to matter . and if it be not essential ; it is consequently most manifest ( seeing it doth not depend upon motion or rest or figure or position of parts , which are all the ways that matter can diversify it self ) that it could never supervene to it , unless impress'd and infused into it by an immaterial and divine power . we have proved , that a power of mutual gravitation , without contact or impulse , can in no-wise be attributed to mere matter : or if it could ; we shall presently shew , that it would be wholly unable to form the world out of chaos . but by the way ; what if it be made appear , that there is really such a power of gravity perpetually acting in the constitution of the present system ? this would be a new and invincible argument for the being of god : being a direct and positive proof , that an immaterial living mind doth inform and actuate the dead matter , and support the frame of the world. i will lay before you some certain phaenomena of nature ; and leave it to your consideration from what principle they can proceed . 't is demonstrated , that the sun , moon and all the planets do reciprocally gravitate one toward another : that the gravitating power of each of these is exactly proportional to their matter , and arises from the several gravitations or attractions of every individual particle that compose the whole mass : that all matter near the surface of the earth , for example , doth not only gravitate downwards , but upwards also and side-ways and toward all imaginable points ; though the tendency downwards be praedominant and alone discernible , because of the greatness and nearness of the attracting body , the earth : that every particle of the whole system doth attract and is attracted by all the rest , all operating upon all : that this vniversal attraction or gravitation is an incessant , regular and uniform action by certain and established laws according to quantity of matter and longitude of distance : that it cannot be destroyed nor impair'd nor augmented by any thing , neither by motion nor rest , nor situation nor posture , nor alteration of form , nor diversity of medium : that it is not a magnetical power , nor the effect of a vortical motion ; those common attempts toward the explication of gravity : these things , i say , are fully demonstrated , as matters of fact , by that very ingenious author , whom we cited before . now how is it possible that these things should be effected by any material and mechanical agent ? we have evinced , that mere matter cannot operate upon matter without mutual contact . it remains then , that these phaenomena are produced either by the intervention of air or aether or other such medium , that communicates the impulse from one body to another ; or by effluvia and spirits that are emitted from the one , and pervene to the other . we can conceive no other way of performing them mechanically . but what impulse or agitation can be propagated through the aether from one particle entombed and wedged in the very center of the earth to another in the center of saturn ? yet even those two particles do reciprocally affect each other with the same force and vigour , as they would do at the same distance in any other situation imaginable . and because the impulse from this particle is not directed to that only ; but to all the rest in the universe , to all quatters and regions , at once invariably and incessantly : to do this mechanically ; the same physical point of matter must move all manner of ways equally and constantly in the same instant and moment ; which is flatly impossible . but if this particle cannot propagate motion ; much less can it send out effluvia to all points without intermission or variation ; such multitudes of effluvia as to lay hold on every atom in the universe without missing of one . nay every single particle of the very effluvia ( seeing they also attract and gravitate ) must in this supposition emit other secondary effluvia all the world over ; and those others still emit more , and so in infinitum . now if these things be repugnant to human reason ; we have great reason to affirm , that universal gravitation , a thing certainly existent in nature , is above all mechanism and material causes , and proceeds from a higher principle , a divine energy and impression . iii. thirdly we affirm ; that , though we should allow , that reciprocal attraction is essential to matter ; yet the atoms of a chaos could never so convene by it , as to form the present system ; or if they could form it , yet it could neither acquire these revolutions , nor subsist in the present condition , without the conservation and providence of a divine being . ( 1. ) for first , if the matter of the universe , and consequently the space through which it 's diffused , be supposed to be finite ( and i think it might be demonstrated to be so ; but that we have already exceeded the just measures of a sermon ) then , since every single particle hath an innate gravitation toward all others , proportionated by matter and distance : it evidently appears , that the outward atoms of the chaos would necessarily tend inwards and descend from all quarters toward the middle of the whole space ( for in respect to every atom there would lie through the middle the greatest quantity of matter and the most vigorous attraction ) and would there form and constitute one huge sphaerical mass ; which would be the only body in the universe . it is plain therefore , that upon this supposition the matter of the chaos could never compose such divided and different masses , as the starrs and planets of the present world. but allowing our adversaries , that the planets might be composed : yet however they could not possibly acquire such revolutions in circular orbs , or ( which is all one to our present purpose ) in ellipses very little eccentric . for let them assign any place where the planets were formed . was it nearer to the sun , than the present distances are ? but that is notoriously absurd : for then they must have ascended from the place of their formation , against the essential property of mutual attraction . or were each formed in the same orbs , in which they now move ? but then they must have moved from the point of rest , in an horizontal line without any inclination or descent . now there is no natural cause , neither innate gravity nor impulse of external matter , that could beget such a motion . for gravity alone must have carried them downwards to the vicinity of the sun. and that the ambient aether is too liquid and empty , to impell them horizontally with that prodigious celerity , we have sufficiently proved before . or were they made in some higher regions of the heavens ; and from thence descended by their essential gravity , till they all arrived at their respective orbs ; each with its present degree of velocity , acquired by the fall ? but then why did they not continue their descent , till they were contiguous to the sun ; whither both mutual attraction and impetus carried them ? what natural agent could turn them aside , could impell them so strongly with a transverse side-blow against that tremendous weight and rapidity , when whole worlds are a falling ? but though we should suppose , that by some cross attraction or other they might acquire an obliquity of descent , so as to miss the body of the sun , and to fall on one side of it : then indeed the force of their fall would carry them quite beyond it ; and so they might fetch a compass about it , and then return and ascend by the same steps and degrees of motion and velocity , with which they descended before . such an eccentric motion as this , much after the manner that comets revolve about the sun , they might possibly acquire by their innate principle of gravity : but circular revolutions in concentric orbs about the sun or other central body could in no-wise be attain'd without the power of the divine arm. for the case of the planetary motions is this . let us conceive all the planets to be formed or constituted with their centers in their several orbs ; and at once to be impress'd on them this gravitating energy toward all other matter , and a transverse impulse of a just quantity in each , projecting them directly in tangents to those orbs. the compound motion , which arises from this gravitation and projection together , describes the present revolutions of the primary planets about the sun , and of the secondary about those : the gravity prohibiting , that they cannot recede from the centers of their motions ; and the transverse impulse with-holding , that they cannot approach to them . now although gravity could be innate ( which we have proved that it cannot be ) yet certainly this projected , this transverse and violent motion can only be ascribed to the right hand of the most high god , creator of heaven and earth . but finally , though we grant , that these circular revolutions could be naturally attained ; or , if they will , that this very individual world in its present posture and motion was actually formed out of chaos by mechanical causes : yet it requires a divine power and providence to have conserved it so long in the present state and condition . we have shewed , that there is a transverse impulse impress'd upon the planets , which retains them in their several orbs , that they be not drawn down by their gravitating powers toward the sun or other central bodies . gravity we understand to be a constant energy or faculty ( which god hath infused into matter ) perpetually acting by certain measures and ( naturally ) inviolable laws ; i say , a faculty and power : for we cannot conceive that the act of gravitation of this present moment can propagate it self or produce that of the next . but 't is otherwise as to the transverse motion ; which ( by reason of the inactivity of matter and its inability to change its present state either of moving or resting ) would from one single impulse continue for ever equal and uniform , unless changed by the resistence of occurring bodies or by a gravitating power ; so that the planets , since they move horizontally ( whereby gravity doth not affect their swiftness ) and through the liquid and unresisting spaces of the heavens ( where either no bodies at all or inconsiderable ones do occur ) may preserve the same velocity which the first impulse imprest upon them , not only for five or six thousand years , but many millions of millions . it appears then , that if there was but one vast sun in the universe , and all the rest were planets , revolving around him in concentric orbs , at convenient distances : such a system as that would very long endure ; could it but naturally have a principle of mutual attraction , and be once actually put into circular motions . but the frame of the present world hath a quite different structure : here 's an innumerable multitude of fixt starrs or suns ; all of which are demonstrated ( and supposed also by our adversaries ) to have mutual attraction : or if they have not ; even not to have it is an equal proof of a divine being , that hath so arbitrarily indued matter with a power of gravity not essential to it , and hath confined its action to the matter of its own solar system : i say , all the fixt starrs have a principle of mutual gravitation ; and yet they are neither revolved about a common center , nor have any transverse impulse nor any thing else to restrain them from approaching toward each other , as their gravitating powers incite them . now what natural cause can overcome nature it self ? what is it that holds and keeps them in fixed stations and intervals against an incessant and inherent tendency to desert them ? nothing could hinder , but that the outward starrs with their systems of planets must necessarily have descended toward the middlemost system of the universe , whither all would be the most strongly attracted from all parts of a finite space . it is evident therefore that the present frame of sun and fixt starrs could not possibly subsist without the providence of that almighty deity , who spake the word and they were made , who commanded and they were created ; who hath made them fast for ever and ever , and hath given them a law , which shall not be broken . ( 2. ) and secondly in the supposition of an infinite chaos , 't is hard indeed to determin , what would follow in this imaginary case from an innate principle of gravity . but to hasten to a conclusion , we will grant for the present , that the diffused matter might convene into an infinite number of great masses at great distances from one another , like the starrs and planets of this visible part of the world. but then it is impossible , that the planets should naturally attain these circular revolutions , either by intrinsec gravitation or the impulse of ambient bodies . it is plain , here is no difference as to this ; whether the world be infinite or finite : so that the same arguments that we have used before , may be equally urged in this supposition . and though we should concede , that these revolutions might be acquired , and that all were settled and constituted in the present state and posture of things ; yet , we say , the continuance of this frame and order for so long a duration as the known ages of the world must necessarily infer the existence of god. for though the universe was infinite , the fixt starrs could not be fixed , but would naturally convene together , and confound system with system : for , all mutually attracting , every one would move whither it was most powerfully drawn . this , they may say , is indubitable in the case of a finite world , where some systems must needs be outmost , and therefore be drawn toward the middle : but when infinite systems succeed one another through an infinite space , and none is either inward or outward ; may not all the systems be situated in an accurate poise ; and , because equally attracted on all sides , remain fixed and unmoved ? but to this we reply ; that unless the very mathematical center of gravity of every system be placed and fixed in the very mathematical center of the attractive power of all the rest ; they cannot be evenly attracted on all sides , but must preponderate some way or other . now he that considers , what a mathematical center is , and that quantity is infinitly divisible ; will never be persuaded , that such an universal equilibrium arising from the coincidence of infinite centers can naturally be acquired or maintain'd . if they say ; that upon the supposition of infinite matter , every system would be infinitly , and therefore equally attracted on all sides ; and consequently would rest in an exact equilibrium , be the center of its gravity in what position soever : this will overthrow their very hypothesis ; at this rate in an infinite chaos nothing at all could be formed ; no particles could convene by mutual attraction ; for every one there must have infinite matter around it , and therefore must rest for ever being evenly balanced between infinite attractions . even the planets upon this principle must gravitate no more toward the sun , than any other way : so that they would not revolve in curve lines , but fly away in direct tangents , till they struck against other planets or starrs in some remote regions of the infinite space . an equal attraction on all sides of all matter is just equal to no attraction at all : and by this means all the motion in the universe must proceed from external impulse alone ; which we have proved before to be an incompetent cause for the formation of a world. and now , o thou almighty and eternal creator , having consider'd the heavens the work of thy fingers , the moon and the starrs which thou hast ordained , with all the company of heaven we laud and magnify thy glorious name , evermore praising thee and saying ; holy , holy , holy , lord god of hosts , heaven and earth are full of thy glory : glory be to thee , o lord most high. finis . notes, typically marginal, from the original text notes for div a69557-e300 serm. v. p. 6 , 7. serm. v. p. 12 , 13. mr. boyle's physicom . exp. of air. hydrostat . paradoxes . lucret. lib. 1. newton philos . natur. princ. math. lib. 3. prop. 6. mr. boyle of air and porosity of bodies . mr. boyle ibid. newton philos . nat. principia . math. p. 503. * diod. sicul. lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . apoll. rhodius lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * lucret. nec regione loci certa , nec tempore certo . serm. v. p. 32. newton ibidem p. 480. vide serm. vi. & serm. viii . newton philosophiae naturalis princ. math. lib. iii. psal . 148. psal . 8. hugo grotius, of the government and rites of the ancient church, conciliation of grace and free will, certainty and assurance of salvation, government of the highest powers in church affairs in a letter to the states embassador. grotius, hugo, 1583-1645. 1675 approx. 68 kb of xml-encoded text transcribed from 27 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). a42231 wing g2118 estc r34449 14443890 ocm 14443890 102345 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a42231) transcribed from: (early english books online ; image set 102345) images scanned from microfilm: (early english books, 1641-1700 ; 1060:2) hugo grotius, of the government and rites of the ancient church, conciliation of grace and free will, certainty and assurance of salvation, government of the highest powers in church affairs in a letter to the states embassador. grotius, hugo, 1583-1645. barksdale, clement, 1609-1687. [4], 48 p. printed for the translator, london : 1675. translated from the latin by clement barksdale--nuc pre-1956 imprints. imperfect: pages stained. reproduction of original in the university of illinois (urbana-champaign campus). library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng christianity -philosophy. theology, practical. 2007-12 tcp assigned for keying and markup 2008-05 spi global keyed and coded from proquest page images 2008-06 pip willcox sampled and proofread 2008-06 pip willcox text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion hvgo grotivs of the government and rites of the antient church . conciliation of grace and free-will . certainty and assurance of salvation . government of the highest powers in church-affairs . in a letter to the states embassador . london , printed for the tr●●●lator , 1675. gerardus vossius . de idol . 1. 36. the most illustrious hugo grotius greater then all praise . dr. casaubon . i have always admired the wit and judgment of grotius , and have had a peculiar veneration for his writings . lege p●● . ult . exspired . to the right honourable sir robert viner lord maior of london . my lord , in remembrance of your worthy brother , our late dean of gloucester , i offer your lordship these brief discourses . in his study , i first met with that useful collection of ecclesiastical epistles , where this is exstant . at his house , under his favour , first came i into your knowledge . now , after his decease , his name , dear still to us who once enjoyed his learned , generous , and obliging converse , will add some grace unto these papers in your eye : and your name , my lord , worthily advanced to your high office , will make them acceptable to some of this great people under your government . i heartily wish , we may all translate into our minds the sedate and pacific temper of this author . a man above my praise . whose writings ( as it was said , in the last age , of his country-man the great erasmus ) are the delight of our learned world. if any reader please to dissent from the opinion of the excellent grotius , he may : but then he ought not to be displeased , if another dissent from him . a difference in some questions may well consist with christian charity . the encrease of this rare virtue is the design both of the author and the translator . god almighty , grant your lordship a year of peace : that you may see the state and church-affairs to flourish ; and pious men who now go under several new , to close in one and that the old and best denomination . your lordships faithful servant cl. barksdale . a letter of hugo grotius to the states embassador in france touching the government and rites of the antient church , the conciliation of grace and free-will , the government of the highest powers in church-affairs . sir , consulting with my self about an answer to the writing of the famous molinaeus , i return unto this epistolar office for some time intermitted . if i should say nothing , i should injure the truer opinions concerning the rites and government of the antient church , the conciliation of grace and free-will , the government of the highest powers in affairs ecclesiastical . all which , either by reason of his haste into england , or because his exact care of other controversies gave him no leisure to consider of these , were not handled by molinaeus according to his usual learning . truly , i am not glad he read that part of my letter , wherein i did with some freedom touch the maladies of the gallican churches : for there are few , that can patiently endure the handling of their ulcers . being offended herewith , he does me great injury in answering so , as if i disswaded the nearer union of the protestant churches , when as i have many years had the same wishes with him , and cease ●ot to do all the service i can to that end . but , from your epistle . most noble sir , what i writ had its rise , wherein you signified , the english embassador gave small hope of promoting that business . hence i took occasion to search after the causes , which might hinder so good a design . god grant my conjectures be not true . whether the reformed french have so much reverence for the highest powers as the english , these very times , i fear , will give too great an evidence . the king of great britain long since hath declared his judgment , that the too near equality of church-men will not consist with due obedience , and he hath been often heard to say : no bishop , no king. that in england , there is more respect given to the antient church then in france , i wonder any man will deny . in the canons of the anglican church written in the year 1571 i find this : the preachers shall have a special care that they deliver nothing in their sermons , but what is agreeable to the old and new testament , and which the catholick fathers and old bishops have collected t●ence , i much doubt ●hether the french ministers will receive this law . touching rites , i am sure the english liturgy , the imposition of hands at confirmation of baptized children , the authority of bishops , convocation of priests alone , and many like things agree well with the institutes of the more antient church , from which things we must needs confess in france and belgium they have receded . that he hath a better esteem of bishops and confirmation , i rejoyce but he is not ignorant , that some of his acquaintance call the one a device of satan , the other a note of antichrist : a sort of men , great enemies to the churches peace true it is which molinaeus affirms , peace may consist with different rites and disciplin : but then , great care must be had , that they prefer not their own too much above others , especially things lately invented above those which are received from antiquity . molinaeus imagins i meant cunningly to engage him in the belgic controversies : but i can religiously protest , i had no other purpose , but by your mediation to get the assistance of his councel for my self and others toward the making of peace . for , having formerly seen another writing of his , concerning concord to be made between protestants , the lutherans also included ; in which he clearly professeth , that many questions , not necessary to salvation , are to be laid aside : and namely , those moved by arminius , of predestination , of freewill , and of perseverance : i verily thought , he would propose such a form of doctrin therein as not to condemn the opinion , which i will not say arminius , but melanchthon liked best . he does indeed propose some theses , which he saith agree with the doctrin of austin , prosper , fulgentius , and the arausican council . but , they that differ from molinaeus will ask , why the authority of austin must be greater then of all the fathers , who lived in the elder and the purer times , i e , within 400 years after the birth of christ . from whom , what we have received , the king of great britain doth profess he will never condemn , and very many of us are of the same mind . now , all they nearest to the apostles age and their successors , many of them , both bishops and martyrs , held gods purpose , and predestination according to prescience : that he made some vessels of honor , some of dishonor , because he fore-saw the end of every one , and fore knew their will and deed under the aid of grace : as their books do testify , and prosper doth in plain words confess : this is the constant judgment of those fathers that the will is free in beleiving , yet not without the aid of divine grace . as to the arausican council , there is not any thing at all touching the question of predestination , whether it be with prescience , or by a decree without prescience : but anathema is pronounced against them , that say any men are by the divine law predestinate to evil . in the same it is said : grace to believe is conferd upon all that desire to be baptized , and , all the baptized are able to fulfil all things pertaining to salvation , by the help of christ . the most clear doctrins of prosper are these no man is predestinate to sin : from the unpredestinate also , original sin is taken away by baptismal grace , and he that denies it is no catholick : such as are not predestinate are therfore not predestinate , because they were foreknown what they would be . i. revolters without correction of penitence . all are rightly said to be redeemed , but not all delivered out of captivity : god would have all men to be saved , and to come to the knowledg of the truth but they that come , are directed by gods help ; they that come not , resist by their own pertinacy : and the word all is to be understood universally . there is given always to all men a certain measure of doctrin , though of more sparing and more secret grace , yet sufficient to some for remedy , to all for testimony ; or ( as it is else where explained , ) the grace of god is present to all men , by a various work and in a divers measure : help is given to all by innumerable ways , to all is afforded a measure of general aid ; it is their own wickedness whereby it is refused by many ; that it is by many received , is the work of divine grace and of humane will. this is the definition of fulgentius : god , to shew what he foreknew to be rendred , and what to be given , predestinated them to punishment , whom he fore new to depart from him by the pravity of their evil will ; and predestinated them to a kingdom , whom be foreknew to believe in him by the aid of preventing mercy , and to abide in him by the aid of subsequent mercy . out of austin many places might be alleged , even from his latter writings , wherein he declareth , that free-will is helped and amended by grace , not taken away . certainly , no diligent reader of the ancients will deny this : that austin himself , prosper , fulgentius , and as many catholick writers as were either before or after them , held and taught this doctrine : many justified and regenerated persons do not persevere in faith which worketh by love , and some fall irrecoverably . whether the things written by molinaeus do agree with these , let such as are skilful in them judge . this is manifest to me ; in the antient church it was the custom , to place in their creeds only those things , wherein catholick writers always had agreed , omitting such as approved authors had in doubt . and this way ( as to me it seemeth ) the arausican fathers took , and coelestinus , bishop of rome , with assent doubtless of the most learned priests then at rome ; and before these , the bishops who met at diospolis , at carthage , at milevis ; innocentius also , and zosimus , roman bishops all , consulted about these very controversies . whose modesty ( to speak with molinaeus ) it is far better to imitate , than to adhere stifly to preconceived opinions , or to pluck away from the unity of the church those who have probable reasons of a divers judgment in subtile controversies . but to believe that ignatius , irenaeus , iustin , cyprian , martyrs ; and then athanasius , basil , gregory nyssen , nazianzen , chrysostom , ambrose , ierom , are to be condemned by us , as injurious to gods grace , and as overthrowers of the saints confidence and consolation , that cannot i as yet induce into my mind . in the writing of molinaeus , i find many things right and sober ; nor doubt i , but if our ministers would imitate his prudence , we should have the church much more at peace than now it is . but the things which in reading , and reading again , came into my consideration , are as followerh . he sets down this as a most certain truth , many things are done necessarily which are done freely . i think not so . god , saith he , is necessarily good . this is true ; yet freely . this i cannot acknowledge : for , that is free which is undetermined to either side . but god is determined by his nature , i. by the deity it self to good . so that it involvs a contradiction to say ; he is god , and he can be not good . god cannot lye saith the apostle : therefore he is not free in not lying . true , god is ( sponte ) spontaneously veracious : but not all things that are done spontaneously , are done ( libere ) freely , as philosophers well note . many are deceived , by not discerning twixt the quality or general nature of action , and the single kinds thereof . god created man freely , redeemed him freely ; and freely , in this or that manner , declar'd his goodness . but this is not to be freely good , but to demonstrate his goodness freely so or so . and the devil does evil necessarily , since by a free act he cast himself into this necessity : nevertheless in vexing job , in tempting christ , he acteth freely : for he might be evil , and not do evil in that kind . likewise , a man sold under sin , sins necessarily , not freely : he cannot but sin : but he is an adulterer freely , a murtherer freely , a thief freely . nor can i grant , to the settling of liberty 't is sufficient to take away coaction : for nature is not less contrary to liberty than coaction is . this does outwardly determine , that inwardly , and therefore causes the thing done to be done not freely . neither is it free for a man , not to see , having his eyes open : because the nature of the eye and things visible is such , that he cannot chuse but see . but methinks they labour in vain , who study to reconcile things essentiall differing , such as are necessary and free ( for liberty is the mother of contingency ) by respects . that indeed seemeth to me most true , especially if we speak of the ordinary way of divine providence : in whatsoever manner god moveth our wills , yet hath the will its liberty , and things have their contingency , as molinaeus excellently saith . but he that saith so , must withall say ; the will is not moved by god in the way of predetermination , for , that cannot be free , which to one side is predetermined and limited by any of the causes , and chiefly by the first cause , upon whose efficacy depend all inferior causes in their working : nor can any thing be contingent of which it may be said ; 't is impossible for it not to be : but'tis impossible for the effect predetermined not to be , predetermination being granted . i do also approve that which molinaeus affirms : he is diservedly condemn'd , who abuseth the seeds naturally sown in him , and does not use them in what manner and how far he might have done . but what if he doth use the seeds in what manner and how far he is able , having the divine aid of that measure which unto none is denyed ? shall he be condemned nevertheless ? he cannot then be said to be condemned for abusing , if having rightly used them he be nevertheless condemned , molinaeus enquires , if any one , living in the most remote parts of the world , do make good use of the first grace , whether god will send a preacher to him , or an angel . suppose the answer be affirmative , i know not how it can be refuted . for the hand of the lord is not shortned . but he saith , it never comes to pass . how knows he that ? because we read it not . as if we had the histories of those nations ; or , if we had , the things befalling every particular person , as the sending of an angel , were wont to be related in histories ; when they use not often to come to the knowledge , no not of the next neighbours . and i see not how this can be deny'd to happen . did not god appear to abraham , living amongst the chaldeans ? did he not appear to abimelech ? if you say , these did not make a right use of common gifts : i ask a reason , why we should believe god would shew his power less to such as do make that use , than to such as do not . have not the prophets , have not the apostles preached the word to many nations , wherein were some persons , if not well using , certainly less contumaciously abusing common gifts . to cornelius the centurion , praying and giving alms ( which by grace one may do , who does not yet believe in christ , as austin expresly saith of cornelius ) there is sent both an angel and an apostle . who can assure us , god is less willing now to do so , or less able ? indeed , cornelius was already endued with the spirit of the law delivered by moses : but 't is confest , the law written in the hearts of men , and the law of moses , differ only in the manner of delivery , and the degree of clearness , not in substance : wherefore also this law the spirit is ready to assist , calling to repentance : and i see not how he may be refelled , who believes god will cumulate the use of this gift with greater , according to that general sentence , whosoever hath , i. makes use of former gifts , to him shall be given , i greater gifts shall be granted . neither is he guilty of a new opinion , who thinks so of the divine goodness . for 't is the saying of prosper : there have been , and are gifts of this sort so general , that by their evidence men might be further'd in seeking the true god : unto which gifts , in all ages witnessing the author , the bounty of special grace hath been superadded . and austin saith : 't is not reckon'd to thee as a fault , that thou art ignorant against thy will , but that thou dost neglect to seek after that whereof thou art ignorant : nor , that thou dost not close up thy wounds , but that thou contemnest him who is willing to heal them . bullinger saith : no nation wanted true religion , if they would have used it . musculus : they have knowledge fit to lead them to the true worship of god , and would lead them , did they not binder it by their idolatry . mattyr : the heathens were inexcusable , because they performed not what was within their power . and after all , if one had a mind to maintain , that the apostolical preaching came unto all the nations of the world , and the footsteps thereof are not wholly worn out , no not among the indians , and tartarians ; arguments would not be wanting , and such as are of moment . but this would be a question rather historical then theological . merit of congruity , as the papists call it , is very justly condemned by molinaeus : but i suppose he includes not in that name this opinion : that it is congruous , or agreeable unto the divine will , without merit , to confer upon a man greater gifts , who uses former gifis , even before faith , as well as he can . for this opinion wholly excludeth merit . i. because that very use is not from the strength of nature , but from the strength given by prevenient grace to one , not only meriting no good , but all evil . 2. because , not the worthiness of mans act obtains the greater benefit , but the undeserved bounty of god affords it , grace for grace . 3. because this is the nature of merit , that whatsoever is given in the way of merit , merit is the cause thereof ; and for that reason it is given , otherwise not given : but now , the preaching of the gospel , and the gifts attending on it , happen to very many who have foully abused former gifts ; so that an adequat rule of this concession cannot be taken from the use of former grace . and this is mainly urged by the fathers , to shew that the grace of the gospel is not given because of merit . for that which without any precedent obligation , without any discriminating sign , is common to him who rightly useth former gifts , and to him that does not ; that must needs be a pure and mere gift , as well in the one sort as in the other . that free will , hath no strength from nature unto spiritual good : that grace is efficacious ( i. actu secundo ) to give not to resist , and to will it self : that our salvation is wholly of divine gift : that when we follow god calling , we owe it to the grace of god : and in other things which are well said by molinaeus to the honor of grace , i am of his mind . they are all without controversy amongst the protestants . but , though a man not yet regenerate be able to do no spiritual work , i. truly and properly such : though no man without faith can please god , i. to justification : yet does it not follow hence , that a man excited by prevenient grace ( not at present regenerate ) cannot , by the power of that grace , do something which the divine goodness may accept of , so far , as to carry on the doer to that grace without which he cannot be justified . wherefore , whereas molinaeus saith ; it is impious to hold any degree of sufficient grace , without faith in christ : 't is very true , if you understand grace immediately sufficient unto salvation , or remission of sins . and yet , prosper is not to be accus'd , nor they that with prosper affirm ; the more general grace preceding faith is sufficient to a remedy , understanding a remote sufficiency : because that grace is apt to lead one by the hand ( as 't were ) to further graces , and by gods order is sufficient to that purpose . so likewise , i conceive it is not to be denied , that before faith it self , there do in some precede certain dispositions ( effected doubtless by virtu of grace prevenient ) which are not found in other men . for when christ saith , job . 7.17 . if any one will do the will of my father , be shall know of the doctrine , whether it be of god : he plainly setteth an obedient temper of mind , precedent to faith it self . so are some persons said to be not far from the kingdom of heaven , marc. 12.37 . to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , well disposed to the kingdom of god , lu. 9.62 . to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . of a more generous nature , act. 17.11 . and this affection being the effect of grace , some do apply here that text act. 13.48 . where 't is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the well ordered and disposed unto life eternal , and affected with a serious desire thereof , believed : and that other , job . 8.47 . he that is of god ( by this pious inclination ) heareth the words of christ , with ass●nt of faith . this surely is plain beyond denial : to read the holy scriptures , to weigh them diligently , to meditate of their meaning , to frequent godly sermons , to compose himself to prayers , is in the power of a man , haply now at the point of new birth , and not yet fully born again . i assent also unto molinaeus , none of the reformed ( as i suppose ) gainsaying : that the elect resist not the call unto the end : no , nor can resist it , in the conjoyned sense ( but all the doubt is about the sense divided ) and the reason is , because god ( as molinaeus himself confesseth ) so bows the will , as not to take away the liberty of the will. the question is , whether to the conversion of man , any previous action of god be necessarily required ( i say previous , for of the concomitant there 's another reason ) besides the concession of sufficient strength . for ( say some ) either something more is required , and then what was granted is denied , the strength is not sufficient ; or the strength is really sufficient ; and then it follows , that nothing more is requir'd . but , sufficient strength being granted , the will remains free , i. indeterminate , to do or not to do . this for the elect , or such as are actually converted : but for others , who are not actually converted , the cause why grace is inefficacious , many think it hard to attribute unto god , since in no wise it seemeth grace which is inefficacious by intention of the giver . nor doth it seem possible , that any one should be punisht more heavily for not doing that which was impossible to be done : namely , for not making that grace efficacious , which was in itself , at least in relation to the subject , inefficacious . nor does it seem to these men enough , to avoid the making god the author of unbelief , ( which molinaeus conceives may be avoided by casting the cause upon mans nature ) but withal care must be had of this also , lest the signos of gods will be made to disagree with his will , and so injury be done to the divine simplicity and sincerity . for how shall they be said called seriously , who are called with this mind , that they may not come ; yea so , that they cannot come . here now do those scriptures offer themfelves to hand : i desire not the death of a sinner , but that he be converted and live . what could i have done for my vineyard , which i have not done ? how often would i have gathered you , and you would not ! and such like , which do , both on gods part , prove some will at least of converting ; and on mans part not converted , argue a fault , not simply natural , and so necessary ( as 't is necessary for a stone , not to live , saith molinaeus ) but evitable by those helps which were granted , or were ready to be granted . for to those also , who being called to the wedding would not come , all things yet are signified to be in readiness . and verily , unless it be so , it seems a man may be punisht for his sin that hinders him from believing ; but cannot be punisht more heavily for this , that ( supposing sin , and this inovitabl hindring ) be believed not . that saying which molinaeus dislikes : it is in man to follow gods calling , or not to follow : though it may have a dangerous sense , is not yet without great authors , and therefore may receive a benign interpretation . they which are halped to believe , saith prosper , have it in their power to come . austin : neither ought they to ascribe unto themselves , who are come , because they came being called ; nor they that would not come , to lay the fault upan another , but on themselves alone ; because being called , it was in their free power to come . again , we have the beginning of our salvation by gods compassion ; 't is in our power to acquiesce in the saving inspiration . wherefore the same father explains the calling according to purpose by that manner of calling , as is fit for one to be called that he may follow , not so as being called he cannot chuse but follow . and although the same austin very often describes vocation by swasion , yet i think all pious men will grant to molinaeus , god doth not work by mere suasions , not only upon the mind , but upon the will , by inspiring salutary aftections , and not by changing the property of the will concreated with it . to that question touched by molinaeus , why unto some the gospel is not preached , or being preached , their heart is not opened to believe ? i see the antient fathers have answer'd two ways , in a double respect . for if it be absolutely enquir'd , why unto some people of bithynia , and asia , the gospel was not preached at this or that time ? the answer is , because of their voluntary sins ; sins of that fort , for which god threatens he will send a famine of the word . likewise , if in be enquir'd , why god hardens some to whom the gospel is preached ? the answer is , because they had harden'd themselves before . for , as austin speaks ; then began they to deserve punishment , when being call'd they neglected to come . but if the question be propos'd comparatively , why to these the gospel is preach'd rather than to those ? why this mans heart is touched with more virtue than the others ? here it cannot be answer'd , so as to give a general reason in either case from man : for t is certain greater benefits do often fall to them who are the more undeserving persons : recourse must be had in this affair to the divine liberty . next , as to the certainty of salvation , i do exceedingly approve that which is set down by molinaeus . 1. that there are some degrees of true faith which are overthrown . 2. that some elect ones doubt of their salvation . 3. that there is a certain peculiar degree of faith , which never fails . 4. that full assurance is to be earnestly beg'd of god. for , hence i collect . 1. that the faith which fails , and which doth not fail , differ not so much in essence as degree ; which also was the opinion of iunius . 2. that christ obtain'd for us perseverance , and it was promis'd by god on this condition , that we ask and beg it with our earnest prayers ; and therefore not at all absolutely but , not to be deceived with ambiguity of words , we must note ; all the antients so affirm that faith which may be overthrown , to be true faith , as not to deny to it the effect also of justification . for they openly pronounce : many are damned for latter sins , to whom the former were remitted : nor do they less consent to this , justifying grace cannot at the same time consist with sins against conscience , as murther , adultery , and such like . wherefore , being some elect , after the gift of faith received , fall into fins of this sort , as by too many examples it is evident ; it follows , and is clearly pronounced by the holy fathers , that there may be some time after faith received , wherein a person elect may not be in the state of justification . these things , if need were , might be prov'd by many authorities , and by the confessions of protestants . see confess . august art 11. angl 16. sax 10. the antient authors seem to me to acknowledge three ways of certainty concerning salvation . the first whereof is extraordinary , by revelation : this austin saith , happens to some : what man can know he shall persevere to the end in the work and way of righteousness , except he be assured by some revelation from him , who by his just and secret judgment in this matter , doth not instruct all , but deceiveth none . the ordinary ways are two ; the one taken from the time , the o●her from the degree of faith. certainty of his salvation a faithful man may have from the time , who is at the point of death , and hath now no hope of life . for , being a believer knows he doth believe , and withal knows a believer is justified before god ( both which by the testimony of holy scripture , and o● pious antiquity , we defend against the papists ) and this time of life is at an end , the believer knows he dyeth in the state of grace , and so is certain of his salvation . in respect whereof , prosper having said predestination is uncertain to us , addeth whilst we are among the perils of this present life . the other ordinary manner of assurance is from the degree of faith. for , the antients do constantly deliver , that perfect charity ( according to the perfection of this life , for the most perfect , saith austin , is not attained here ) never fails . notable is that of jerom : charity which peter before is dental bad , was an herb , and springs up young in every one before it is strengthened ; and before its perfection , is lost and recovered . this is that root , which though the sun , saith austin , shine hot upon it , cannot wither . and to the same purpose he asketh , which of the multitude of believers can presume , himself is in the number of the predestinate : for naming the multitude , he seemeth to except some few excellent ones . besides these three ways of certainty , there are other degrees inferior : for , as bernard himself also doth acknowledge with all antiquity , god hath not left his elect without a testimony of consolation in this life . this testimony the more and greater are the exercises of piety , is so much the more certain , which the holy scripture demonstrates plainly , when we are commanded to make our calling and election firm and s ; ure , by faith , virtue , knowledge , continence , patience , piety , love and charity : whence that saying of austin , agreeing with the antients , fear is so much abated as charity is encreased . i proceed now to that part of the writing , where molinaeus separates himself from those , who against all antiquity affirm , men are created to this end that they may perish ; and putting reprobation before the fall , put upon themselves a necessity of attributing to god the efficacious procurement of all sins , even of the first sin also : because , he that absolutely sets the end , ought withal to set the means , without which there is no coming unto the end . here the most learned man , walking heedfully , does with a little fear declare his judgment , saying , he digesteth not such kind of speaking : to wit , because they are persons of great autority that so speak . but truly . the danger is not in the form of vvords , but in the doctrine it self . for , that opinion directly runs into the anathema of the arausican council , boldly pronounced by augustin and prosper . and here it is to be admired ; whereas all they that deduce sins from a fatal necessity , were by the antient church cast unto the manichees the worst and most hated hereticks ; but the semipelagians were suffered very long in their communion ; why at this day , on the contrary , such as make god partly unjust , partly unmerciful , partly the author of all wickedness , live freely without censure : but , if any man do concieve more meanly of grace , though not near to pelagianism , all do every where rise against him with equal animosity . is the fault so much less , to load the benefactor with contumelies , than to deny the benefit ? rightly indeed , and agreeably both to the gallic and belgic confession doth molinaeus pronounce , reprobation is not but in the corrupt mass . but this corrupt mass , some consider in original sin alone , catching that which is spoken of esau and jacob ; albeit that very speech is such as goeth afore of isaac and ismael , which the apostle himself else where declares to be allegorical . ( gal. 4. ) it was , i confess , austin's opinion , which displeases most of the reformed ; that some children dying in their infancy are damned for original sin . but austin could not think this of esau : because , in his opinion , original sin was taken away by circumcision . others consider the corrupt mass in actual sins : to whom molinaeus seems to consent when he saith , some men are designd to punishments for sins which willingly and by by god unprovok'd they have admitted . lastly , some there are that consider this corrupt mass , not in any sort of sins , but in the contempt of vocation : for whom that sentence of austin , concerning the same esau , seems to stand ; he did not will , he did not run : but if he had willed and runned , he had attained by the help of god , who would give him to run and to will by calling , unless by contempt of the call he would become a reprobate . out of this sentence therefore might be added to the words of molinaeus by god unprovok'd , yea and seriously invited to repentance . hither have i been carried unaware ( for when i began to write i purposed to dispatch in brief ) by the relection of that paper , wherein the sentiments of molinaeus are contain'd . of which i was not willing to deliver my own judgment : nor would i have you think so . but , as it is a pleasure to me to compare the antient writers with the modern , so i esteem'd it worth my pains , most noble sir , to advertise you of that which ( if i am not much deceiv'd ) by my not indiligent reading i have learned , the judgment of the fathers touching these controversies . you may , so judicious you are , collate the commentations of the antient and more recent authors one with other ; and so far as your business will permit , consider which of their different interpretations is more consonant to the sacred context , to reason by god illuminate , and to the edification of gods church . in the writing of molinaeus , after the explication of his sentence , follows a collection of certain articles , wherein he thinks the parties will easily agree . of some things in them i have already made my remarks , as may appear by what i have said before , having anticipated them lest the matter should be severed . what remains shall now be added . free will , by the fall of our first parents , is rightly said , to be lost in respect of pious actions , as it hath no strength to actions of that kind : not so , as to signifie the native liberty is not in the will , without which it cannot be a will , and by which it cannot will and nill supposing all prerequisits , i. strength to will being granted . therefore austin saith . who among us affirms , that by the sin of the first man , free will perished from all mankind ? and to exclude here all together pious actions , other sayings will not permit . if no grace of god , how doe ; he save the world ? if no free will , how does he judge the world ? and , the divine precepts would be profitable to no man , had he no free choice of will. also , the catholick faith denies not free will neither to good life nor bad ; nor attributes to it any power without grace . elsewhere , he that denies free will is not a catholick : but he is a catholick , who saies that without god it can neither begin nor finish any good work . by which saying 't is not signified , that by nature we have to will well ( which is pelagian ) but by nature we have this thing to will : which being inform'd by grace , we will well . for grace is the principle from which , the will or free choice is the principle in which conversion is made . that of austin : no will of man resisteth god being willing to save : is so to be explained , that another sentence of his lately cited be not contradicted : where he saith , it is imputed to many that they contemn god willing to heal . there is then a certain will conditionate , which prosper calls inviting : there is also an absolute will , which follows a certain , at least conditionate prescience . that of molinaeus , whom god hath predestinated to the end , i. salvation , he hath predestinated to the means ; seemeth plainly to define , that before he determines any thing concerning faith , he determines absolutely to save this man. which definition segregates from us all the fathers before austin . whether it agrees with austin himself , is disputed : unless perchance the word predestination be so generally taken , as to comprehend also that which is not absolute , but which the means supposed passeth into absolute . concerning the word sufficient grace , and necessary , and free , we have already spoken . that none of them can perish , whom god hath predestinated to the kingdom ; none by any means be saved , whom he hath not predestinated unto life , is fully true in the conjoyned sense , what way soever predestination , so it be absolute , is taken : but in the divided sence 't will be true , if this were true that reprobation is without prescience of a free act : which molinaeus seemeth to deny . surely , prosper was not afraid to say , because they are foreknown the predestinate will not fall : and , they should be predestinate if they would return and persevere in holiness . again , because he foreknew they would fall by their own will , for this he did not separate them from the sons of perdition by any predestination . again , therefore were they not predestinate , because they were foreknown that they after would be such by voluntary prevarication . i will add this on the by ; the book de fide ad petrum , out of which is cited that newly mentioned sentence , is by the learned thought not to be the work of austin , and that upon weighty arguments . that which is said , god hath elected the predestinate to believe , is well said , since every benefit unto which not all attain , is justly signified in scripture by the word election . neither yet does it follow hence , that the same men can no way be said to be elected , i. to be justified because they believe , if the word because denote not the cause deserving , but in any manner anteceding . in the same manner , he sheweth mercy to us that we may be faithful : nor yet must we deny , there is some mercy following faith , and therefore shewed to the faithful , as such . god by giving faith makes men hear the gospel worthily : but yet we must not therefore deny , god out of his immense goodness , whereby he converts many long contumacious , will not purposely exclude from that benefit the less contumacious , and such as diligently read and hear his word : neither seems it fit to be denied , that such as do attentively hear the preachers of gods word , are less unworthy of the gift of faith , than such as stop their ears like the hearers of st. steven . thus in the gospel , the apostles coming into any city or village are bid to enquire , who in that place is worthy : to whom they are opposed as unworthy , who will not receive the apostles , nor give audience to the word . mat. 10. and in the acts the jews are said , then at last to have judged themselves unworthy of eternal life ( i. by a greater and more special unworthiness ) after they were filled with wrath , and contradicted the word , and that with blasphemy , act. 13. but , if any man , speaking not figuratively or comparatively , say there is in the unregenerate any ability to do that whereby he may be worth ) to attain to faith , that his opinion is dangerous none i think will deny . now whereas molinaeus saith , the causes why he hath elected these , not elected those , are with god , and not anxiously to be enquir'd by us ; first he seems to intimate , that the only and universal cause of this discrimination is not the divine pleasure : for this cause were open enough , to exclude other causes whatsoever . and when he saith , they are not anxiously to be enquir'd , he seems to grant , they may be enquir'd , at least in some manner : which seems not far from that opinion of austin ( which many think was retracted by him ) where he saith , the cause why this person rather than that is reprobated , proceedeth from our own merits . because the grosser papists refer the word merit to the nature of the work and to commutative justice , we do upon very good grounds not dare to use this word . the fathers took to merit for that which is to obtain by doing somewhat ; and merit for a pious work unto which is a due reward by liberal and gratious promise . so , the word being molified , we shall less wonder now , if among the fathers more antient than austin we find , man is predestinate for merits . for they speake of an absolute decree of giving glory by way of reward . whence ambrose : whose merits he hath foreknown , their rewards he hath predestinated . to conclude this part : really , i am of molinaeus's judgment , that in these controversies such an article may be contrived , to which the french , english , belgians , helvetians , embracing the more pure religion , will subscribe : and the article may best be taken out of the arausican council , and out of prosper sentences ad capitula gallorum and i think this ought to be the scope . that in good the honor of grace may be kept inviolate ; in evil , man may accuse himself , and not draw god at all into the society of his crime . moreover , that man may be taught , neither to distrust the divine assistance , nor seek security in any other way but in the study of piety . withal , i would wish that sobriety to be used in determining questions , that a fit respect may not only be had for austin , and prosper , and fulgentius , but also that men may abstain from condemning those sentences , in which 't is manifest most holy men liv'd and dv'd ; who after the apostles and before the empire of constantine , in the ages most conspicuous for all piety , edified the church of christ by their words and writings , by their life and blood . i am now come to the last part , which is concerning the magistrate . and here molinaeus saith pleasantly , he is eased by me , because i am forward to teach him what ought to be his opinion . wherein he shews himself much mistaken in my purpose . for my intent was , neither to teach him ( whom i thought fit to be admonisht by your honor , as from your self , touching some things , and that he should never see what i had written to you ) nor to teach any other , but freely to deposit my thoughts in your bosom , my most noble friend . and that , upon this occasion : because i understood by you , that molinaeus bestowed upon learned magistrates some right which he would not grant to the less learned . that did not please me , i confess : and therefore i gave a clear distinction , as it seemeth to me , and perspicuous , between the right or power , and the aptitude or ability . but molinaeus here was so far from taking my sense , that he ascribes to me a meaning contrary to my words . he saith , i would have a right of making laws to pertain to the learned magistrates . i said it not , yea i signified the contrary , that learning makes nothing to the right it self . he saith after , a senator or judge , if he be a lawyer , is so , as he is a judge . i much dislike this . for there are many lawyers , not judges , and many judges not lawyers . the one is a name of office , the other of skill . take another example . there are many pastors ( alas ! ) too unskilful of holy letters . their office is to interpret scripture , nor are they without a right , but they have not an aptitude thereto requisit . science therefore neither giveth nor encreaseth right , but to the good using of it conduceth much . an unskilful prince ( not to speak yet of church-affairs ) hath no less right to give commands in civil affairs , and to make laws , than a prince most learned . i much admire , these things were not consider'd by a man most acute . that which is spoken of knowledge , understand also of probity of mind . he must be a good man , that will govern well : but the right it self of governing depends no more upon virtue , than the dominion of a private estate . for , the covetous man is as well master of his goods , as the liberal ; though the liberal rightly useth riches , which the covetous abuseth . molinaeus supposed , i would have the magistrate , who shall govern the church , to be orthodox . really i would , and all rich men to be liberal . he asketh , who shall judge whether the magistrate be orthodox ? if himself , great danger : if others , then will the magistrate be subject to others judgment . i will ask likewise , who shall judge whether the magistrate be sufficiently skill'd in civil matters ? and if that argumentation prevail , i will conclude the magistrate to be subject to the judgment of the people . i will ask again , when the magistrate must apply himself to some church , who shall judge whether this , or that church be the more orthodox ? shall he , or the church ? if he , there is also the same danger as before : if the church , this is to beg the question : for there is no assembly of christians , which calls not it self a church , and that orthodox too . but , saith he , an infidel magistrate will abuse this example , and usurp the same power . as if , to alledge an incommodity were to solve the argument . what is there in humane affairs without some incommodity ? may not i in like manner say , if that be given to the church which i conceive is to be given to the magistrate , an assembly of heretical pastors will also abuse this example and usurp the same right , if any where it prevail , as it hath happened more than once . i will answer in the words of austin : kings , when they are in error , make laws for error against the truth ; and when they are in the truth , make laws for truth against error . so are good men tryed by evil laws , and by good laws are evil men reformed . you see how little austin feared that incommodity . and in truth , it is of no moment . aurelian the emperor was not orthodox : therefore he could not expell from his bishoprick the heretick samosatenus . this consequence was not perceived by the holy fathers , who yielded the judgment of samosatenus to the emperor so far , that the cause being examined , they requested he might by the imperial autority be dethron'd . neither would paul have appealed unto nero , had he believed , no right of judging in a case of religion belonged to him . wherefore , as trajan civilly honest , nero wicked , are nevertheless equal in the right of government ; so pious constantine , and impious nero are equal in the right of judging , in aptitude and skill unequal . this most learned man further enquires , whether by governing the church i understand being judge in the heads of faith ; or , a power to purge the church of scandals , and to command belief of those things which are contained in the word of god. but i wonder these are parted , which do seem to me indissolubly joyned . for , if it be the office of a king to command , that those things be taught which are true , that scandals be avoided ; amongst which heresies have the chief place ; how shall he do this unless he judge , what is true , what is heresy . for the act of commanding reguires the power of judging . but he saith , those things must be commanded to be believed , which are establisht by the assembly of pastors orthodox . and he that says this , does he not shew , 't is at least required to judge who are those orthodox pastors . now , because the examples of king edward , of the states of holland , of the prince of orange are alledged , i enquire : when there were in england romish pastors , and there were also reformed ; in holland not only romish , but anabaptists also and lutherans ; that the reformed religion was publickly introduced in both nations , other being either prohibited or postposed ; did it not so come to pass , because the king , the states , the prince , judged this religion purest ? they embraced then what was suggested by faithful pastors and demonstrated by scripture , not for the autority of pastors ( for there were many families of them ) but because they judged the things agreeable to the scripture . albeit they understood not the knots and subtilities of theology , it was sufficient that they did cast off idolatry and popish tyranny , and other errors , with an assured judgment . a question follows , impertinent to this place , touching a king , who will with blasphemous mouth receive the holy mysteries . i answer : either this is forbidden by divine law , or not : if forbidden by divine law ( as i conceive it is , if the king be supposed not yet repenting ) the king will not be subject to the ecclesiastick laws , which molinaeus saith , but to the divine , which none denies . the like is in a judge of petty causes , commanded by the king to give sentence against equity . this judge will not do so , if he be wife . is the king therefore subject to the judge ? no verily : but the judge is so subject to the king , that he must acknowledge , above the earthly king , the empire of his heavenly king , who forbiddeth injury to be done to any . but , if you suppose here some law , not divine but positive , proceeding from humane will ; to this law whosoever shall affirm a king to be subject , so as to be unable in any case to relax the legal bond , he denies him to be a king. the canons of many synods forbid episcopal seats to be erected into metropolitan : they forbid new bishops or metropolitans to be constituted , or a bishop to do sacred offices in another diocese : they forbid bishops to undertake civil imployments . nevertheless , by command of the emperors all this was done very often . the greek interpreters give the reason , because the emperor is not subject , neither to the laws nor canons . next , molinaeus enquires , whether the kings counsellors must be doctors of divinity , or it be also necessary for the king to be a learned divine . verily , my opinion is , that the knowledge of things divine is requisit in a king and in his chief counsellors ; not that he may be a king , they counsellors , but to the end they may rightly perform the work of their places . but i say nor such knowledge , as to distinguish every truth from falshood ( for the greatest professor of theology cannot promise himself this ) but to put a difference between things necessary to be believed or done , and things not necessary ; between heretical and not heretical . and in the same manner i conceive , both the knowledge of the laws , and the art of governing are desired in a king. but , saith molinaeus , 't is fit the less learned be taught by the more learned . this argument , if it prove the less learned must submit to the judgment of the more learned , then in synods also the pastors ought to yield to the doctors : for molinaeus names them as men of the greatest learning . and yet 't is certain , that pastors have not less , if not more right than doctors . our men are wont to use the testimony of panormitan , that a private person's judgment , confirmed with better autority of scripture , is to be prefer'd before the judgment of a patriarch . to come to the matter , it is indeed the part of the more learned to teach the less learned , but not to have command over them . therefore a country judge ( as the laws tell us ) is not obliged by the response of lawyers ; nor is a sick man bound to the prescript of his physitian , but so far as no reason of his own strongly perswades him to the contrary . another question follows . whether a magistrate may adjoyn himself to the lesser number of pastors . strange , that this should be asked by a pastor reformed , seeing all magistrates , who have in our age reform'd the church , rightly believ'd the lesser number of pastors against the greater . but in the nicene synod constantine yielded to the more , and did not addict himself to the fewer . yea , he yielded to the plain and manifest truth , which the greater number at that time by gods blessing followed . this doth not always happen : for the greater part oft overcomes the better . but if sentences are to be numbred , not weighed , the arimin council of cccc . bishops will be of more value than the nicene of cxviii . and what should the emperor have done , when ( as jerom testifies ) the whole world groaned and wonderd it was turned arian ; was paucity then to be despised , multitude to be followed ? no man in his right mind will say so . the two kings are blamed for not believing one michaia , rather than four hundred false prophets . well then , the different parties are to be heard , but the prince ought to lend his autority to that cause , not which hath most suffrages , but whose equity the vigor of truth well try'd hath commended to him . that rule , every man must be believ'd in his own art , hath some probability , but not perpetual certainty . and there is a difference of arts-men , that often times it is expedient to trust a few rather than many : so true is the common saying , the worst are most . theology indeed is not the proper art of a king : but the art most convenient for him is that which learned writers call regal , leading , architechtonical : whereof the most noble part is that which i have named , the knowledge of things divine ; not descending to all subtilties of the school , nor yet staying within the mean endowments of a private man ; but comprehending all the chiefest points , and of such a measure , that if any thing be wanting , it may be supplied by the ministery of others . and i have said before , the like measure of other arts is desir'd in a king ; though i doubt not , if there be any science to which a king should addict his peculiar study , it is theology . they greatly erre , who do either represent , or make it so obscure and difficult , as to deter princes from that study , which the divine law so much commends unto them . but if in that respect the highest power in causes ecclesiatical is to be denied the king , neither will the right of making laws , many being better lawyers , belong unto him . i fear also , that the same reason will exclude many pastors from all right of suffrage . i do not well understand what molinaeus saith of the king of england . for he affirmeth him to be the supreme judge in all causes , as well ecclesiastick as civil , yet not to be the judge of controversies , nor to own that title . how controversies can be exempt from the universal appellation of causes i see not , when judgment is not usually given but of things controverted . but he seemeth to distinguish between matters of faith and other church-affairs . but , to judge what is an idol , what is idolatry , does it not pertain to faith ? queen elizabeth , and her brother king edward , preferred the reformation above papism : not by an ignorant zeal , i suppose , but with good judgment . now , the contention between the papists and the reformed is concerning articles of faith. the king , whose words are alledged , as removing from himself the judgment about articles of faith , did he not hear at hampton court , the bishops on the one side , the puritans on the other ? as arbiter , as judge ? when the conference was not only of church government , but of predestination , and assurance of salvation . did he not pronounce what seemed to him right ? what is it then , that he putteth from himself ? that authority , which the pope claimeth , who makes himself a judge infallible , to be believ'd on his own word , without the scriptures . this right certainly is due neither to king nor council . for , neither may a council be believ'd for it self , but for the testimony of scripture on which it relies : because true faith of things divine cannot be had but by divine authority . this sense of the king , the king himself shall i say , or molinaeus best of all explains in his book against cardinal perron , saying , the emperors never ascribed to themselves absolute judgment and infallible concerning doctrin ; but that they took knowledge of the decisions of councils , and not of discipline alone , he there both confesses and proves ; adding , that the emperors examin'd , whether nothing was decreed , in the assembly of bishops , repugnant to former councils : and that , unless this be lawful for a king , the king will be nothing else but lictor ecclesiasticorum . hence it appears sufficiently , that the kings judgment is bound to the word of god , but may be instructed and led by the bishops ; yet not so , but that he ought to make use of his own judgment . and reason exacts as much . for no action is good , but which proceeds from the judgment of the doer ; and the king , as king , his office is to cherish true doctrine by his laws , and to suppress the contrary . he ought therefore to have judgment also of the doctrine . nor is here any more attributed to a king than to a private man. for private men , for themselves , by the word of god , judge of articles of faith : but the effects differ , in as much as a king can do more than a private person : as also the judgment of a father of a family , who is chief in a great house , is more largly extended than his , who is the poor inhabitant of a cottage . to that censure , where they are called flatterers who moved this question in holland , 't were easy to return one as sharp , that they are justly suspected of affecting a new papacy , who so much decline the judgment of the magistrate . what follows , that it might more easily be suffered that the magistrates should judge of controversies in religion , if our country were sure to have such magistrates as it hath now , i cannot fully approve , knowing , theses ought not to be changed as the times change : nor is any thing , because expedient , the more or less true . herein also he is mistaken , when he opposeth a few magistrates to a great assembly of pastors : for with us the government is not in the hand of fewer persons then they who are wont to meet in synods ; who , if they be not as skilful in theological points as the pastors are ( though he that thinks so knows not what many of our pastors be , but grant this ) surely they are , for the keeping of peace and tranquillity much better affected , than they that are the preachers of peace . for , so much as skill conduceth unto judgment , no less doth study of parties hinder it . we do not speak this , that judgments of synods should be omitted . no verily : for they are of very great use . but for a king to be so tyed up with them , that against his own conscience he ought to follow the synodical decrees , i cannot consent to this . and these matters are under dispute among us : but in germany and other places the princes do openly exercise this right , not one of the pastors contradicting . i must now make an end : for if i would cast into paper whatsoever comes into my mind about this argument , i should be not sparing of my own time , and prodigal of yours . this only i protest to you in conclusion , that concerning predestination of grace , free will , and other questions of this kind , i had rather hear the judgments of other men than declare my own ; but of magistrates i have here said nothing , whereof i am not very certain . 1515. the decease of grotius doctor quistorpius in his letter dated at rostoch . anno 1645. the next day after his entrance into this city ( aug. 18. ) he sent for me about nine at night . i came , and found him drawing nigh to death . i saluted him and said : oh , that i had been so happy , as to have conferred with you safely arrived ! thus it hath pleased god , said he . i exhort him to prepare himself for a blessed departure , to confess himself a sinner , to be sorry for his sins , and with the publican beg for mercy . i , saith he , am that publican . then proceeding , i refer him to christ , without whom is no salvation . he adds , in christ alone is all my hope reposed . i rehearsed aloud the usual form of prayer , heer jesu , &c. he with closed hands , and an humble voice said after me . at the end , i asked whether he understood me . he replied , i understand you well . i go on , minding him of such scriptures as are wont to be suggested at the hour of death , and ask , if he understands me . he answers , i hear your voice , but hardly understand what you say . having said this , he was silent , and a little after expried , at the point of twelve . let him rest in peace . the end. notes, typically marginal, from the original text notes for div a42231-e420 ad bonis . i. 1. epist . 46 de gra . and lib. arbis . c. 2. de fide ad pet. ad obj . vinc. resp . 12. ad oan . gal. 7. i. sent. sup . cit . c. 7. de fide 5.3 . a letter from mr. richard smith to dr. henry hammond, concerning the sence of that article in the creed, he descended into hell, together with dr. hammond's answer. smith, richard, 1566-1655. 1684 approx. 57 kb of xml-encoded text transcribed from 49 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a60518) transcribed from: (early english books online ; image set 49139) images scanned from microfilm: (early english books, 1641-1700 ; 548:15) a letter from mr. richard smith to dr. henry hammond, concerning the sence of that article in the creed, he descended into hell, together with dr. hammond's answer. smith, richard, 1566-1655. hammond, henry, 1605-1660. 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ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng christianity -philosophy. 2005-12 tcp assigned for keying and markup 2005-12 aptara keyed and coded from proquest page images 2006-10 taryn hakala sampled and proofread 2006-10 taryn hakala text and markup reviewed and edited 2007-02 pfs batch review (qc) and xml conversion a letter from mr. richard smith to dr. henry hammond , concerning the sence of that article in the creed , he descended into hell. together with dr. hammond's answer . london , printed for richard chiswell , at the rose and crown in s. paul's church-yard , 1684. to the reader . these two letters are no spurious things obtruded upon the names of the worthy persons betwixt whom they passed ( as some have shamefully done of late with the reverend author of the whole duty of man , and some others ) but are real and genuine : they were found in the study of mr. richard smith ( a gentleman well known to most of the learned of his time ) amongst many other choice papers which he had carefully collected and laid up with a more than ordinary regard ; and are now made publick with advice . r. chiswell . reverend sir , taking notice not long ago of the various expositions of learned men of the sence of the article of the creed of christs descension into hell , and therewithal considering , that the right understanding of that article ( as well as of any of the rest ) is of such concernment , that ( if we believe athanasius's creed ) whosoever doth not believe it ( with the other articles therein contained ) he cannot be saved : i made more diligent inquisition hereinto ; which having done , by perusal of the works of divers writers and expositors of the creed , the arguments , reasons and testimonies produced by them to justifie their several opinions of the true meaning of this article , seemed to me to be much contradictory , obscure and uncertain , so that i could not resolve , how any man confidently or assuredly could fix a firm belief , or relye upon any one of those different expositions , cashiering all the rest , which must be done , there being but one truth to insist upon ; for to believe this or that , is to believe we know not what . thus being not able to give my self any satisfaction herein , at last i called to my remembrance that once it was told me , that mr. john selden , that learned lawyer and famous antiquary ( now in abraham's bosome ) held a singular opinion of his own touching this article different from all others , much afterwards approved by many judicious men : hereupon ( for my own satisfaction ) being desirous to know what was his opinion herein , i went purposely unto him to be resolved thereof ; who freely at my request , declared to me his opinion thereof , which was this , that by these words in the creed , he descended into hell , was meant , that the soul of christ resting in heaven , whither it went immediately after his death ( like as we believe all the souls of the faithful do ) making good his promise to the good thief on the cross , saying to him , to day shalt thou be with me in paradise , luk. 23. 43 : that soul of christ , i say , the third day after his body had lyen interred in the grave ( according to christs prediction , and application of the prophet jonas lying three days and three nights in the whales belly , matt. 12. 40. ) did descend from heaven into hell , ( that is , into the grave , usually in the scripture call'd hell ) and then uniting it self to his body , did quicken and raise it up again from the dead , or place of the dead , which was the grave , unto life in an instant ; all which is undeniable ; herein fulfilling the prophecy of king david , psal . 16. 10. ( though otherwise expounded ) thou shalt not leave my soul in hell , nor suffer thine holy one to see corruption : which place of scripture ( granting that by this word [ hell ] in the creed is meant the grave , as the original will carry it ) may very aptly be applied to this descension into the grave : thus , it cannot be denied but that his soul was in the grave in his body the third day after his burial , descending thither to raise it up again to life ; for without the soul , the dead body of it self naturally could not move nor remove : and so the soul being thus descended into hell or the grave , was not left there at all ( as it must be granted by them of the other opinion , that it was left in hell the place of the damned , though for no long time . ) for if it had continued any space of time in the grave termed hell , it so continuing there ( though never so little time ) might have been said to have for that time been left there ; and so this prophecy in that point had not been fulfilled . but i think , no man will deny , that the soul , so soon as ever it descended into hell or the grave into the body there lying , both soul and body without any staying there , was not left there , but in the twinkling of an eye being united together , immediately rose again from the dead , ( that is from the grave , the place of the dead ) and so i say , was not left at all in hell , that is in the grave ; whereby the prophecy in this point ( in leaving the soul in hell ) was upon the resurrection fulfilled . the last part of the verse of this psalm is also fulfilled by the raising of the body incorrupt ( by the power of the deity ) of which there is no question or scruple made . in this opinion of mr. selden's ( granting the word hell to signify the grave ) there is no tautologie , or twice re-iteration of the self same thing , no acurologie or impropriety , contradiction or absurdity , no hysteron-proteron , no disorder in the position of it in the creed , but placed orderly in its proper place according to the series of the creed ; nor is it involved in any mystical sense , trope or figure ( unmeet for an article of our faith ) . but it is a true and orthodox opinion according to the exposition thereof , plain and easie to be understood of the meanest capacity . moreover i observe , that there may be a considerable use made thereof , thus expounded according to mr. selden's opinion , to wit , that hereby is manifested the re-union of christ's soul unto his body in the grave at or immediately before his resurrection , with the time and maner thereof , which in no other article of the creed , not yet in any plain place of the scripture ( that i remember ) not having a various exposition , is directly averred . now besides the several texts of scriptures produced for proof of this opinion of christs descension into hell , the place of the damned , variously expounded , the constant belief and profession of the catholick church for many ages hitherto , and the opinions and judgments of many of the ancient orthodox fathers , and learned and pious doctors of the primitive times agreeing unanimously in the same opinion , are strongly urged in behalf of that opinion , which are not easily to be expunged ; thereby inferring , that , say they , to introduce a new opinion of yesterday's standing into an article of our faith , never heard of before , against and disagreeing with the general opinion of the church throughout all ages hitherto observed , might prove a matter of very ill consequence , and breed much disturbance and confusion in the church , not to be approved of by discreet rational men , but rather ( with more reason ) for the unity of the church , worthy to be exploded . answer ; if it were certain , that such an exposition of christs descension into hell , the place of the damned , as is before suggested , were the true sense and meaning of the said article of the creed , there would be no reason to leave that ancient exposition for a new ; but rather a necessity to subscribe to it , and acknowledge it as the true and proper sense of that article ; but such interpretation being questionable , dubious , and contradicted by many other different opinions of learned and pious men ( though of later times ) the probability or possibility only of the truth of that former opinion ( though never so strongly backt by learned , pious , and orthodox fathers and doctors , who may and have had their failings ) cannot bind the consciences of other men unto an implicite faith , but they may be at liberty to adhere unto such an opinion ( though lately published ) which may by the judgment of other learned orthodox christians , compared with the sacred scriptures , savour in their apprehension of more probability of the true sense of that article , than the former opinion . it may peradventure be likewise objected , that if this opinion of mr. selden's had been intended by the composers of the creed , it is likely , that the time of such descension into the grave , would have been expressed in that article as well as the time in the article of the resurrection . answer ; the time of the descension into hell the place of the damned is not set down in the article ; the knowledge whereof would have been as necessary , as of this , and which is far more intricate to discover than this is : and therefore , if the time of the descension had been thought material , it is likely , it would not have been omitted , being a point controverted ; but in this other exposition , it is not so requisite to be set down , for that the punctual time of his descension into the grave , is apparent to be at the very instant time of the resurrection , being both acted together as one individual article in a moment of time : for by an old tradition , as some say , the division of the twelve articles of the creed was first made by the twelve apostles , every one , say they , setting down one single article ; wherein this article ( made , as goes the report , by s. thomas the apostle ) descendit ad inferos , tertio die resurrexit , containing both the descension and the resurrection , is joyned together in one article ; and therefore , not improperly , it may be thence inferred , that as they were made at first one article joyntly , so the time of the descension of christs soul into hell or the grave , and of his resurrection were both at one time ; and the time of the resurrection is rather mentioned , than of the descension into the grave , to fulfil the scriptures , which mention the time of the resurrection , but not of the descension : yet the lutherans guess at a time when he descended into hell , the place of the damned , which was , as they say , between his burial and resurrection in body and soul ; for they will have it to be after his burial , and before his resurrection , that it might concur with the order of the place thereof in the creed , which is between his burial and resurrection : and others think , wresting psalm 119. v. 62. to their purpose , that he descended thither in body and soul about midnight , and rose again about five of the clock the next morning . cramerus de descensu christi , cap. 5. now , sir , my request to you is , that you will vouchsafe me your opinion ( on which i much relye ) concerning this opinion of mr. selden , which i have opened unto you ; i hope you shall not find me averse from reason , though i may incline happily to one side more than to another , till my judgment be better informed . i have perused some principal places of scripture cited for confirmation of the opinion of the local descent of christ into hell ( noted here in the margent ) : i have likewise taken notice of several opinions of the calvinists and others touching that article , with answers thereunto ; all which being well known unto you , would be tedious to recite at large ; wherein i observe , that some opinions are more probable , and come nearer to the truth in all likelihood , than others : but those and all others being but opinions and not undeniable truths , some more probable than others , i know not ( among so great variety ) which one opinion solely to fasten on ; for as i said , there is but one truth , which cannot consist in contradictions or variable expositions , but to find out that one truth , hic labor , hoc opus est . i confess , i have been too bold with you , being ( as i conceive ) a stranger to you , howsoever an illiterate old man not worthy of your acquaintance , yet a well wisher to learning , and ( though no philosopher yet ) a lover of wisdom and wise men : i should not have adventured to have been thus bold with you , but by the perswasion of mr. royston , bookseller , my friend and old acquaintance , and one that i presume will acknowledge himself obliged unto you for real courtesies . if i have been too troublesome to you , as i confess i have , mr. royston must bear part of the punishment being accessary ante factum . thus with my love and respects unto you , i commit you to the almighty , resting your affectionate friend and servant , r. smith . little more-fields april 1659. indorsed , to his much honoured and reverend friend dr. henry hammond . dr. hammond's answer to mr. smith's letter . sir , to your proposal i offer my sense in the method you have used ; and first to your suggestion from athanasius's creed , that without a right understanding of this and all other articles , a man cannot be saved : it is sufficient , that i mind you , that as there is nothing said in the nicene creed in lieu of this article ; so there is no word of explication of it in the athanasian . the former articles concerning the trinity and christ incarnate , god-man , which had been invaded by hereticks , are there largely explained ; and 't is reasonable thence to say , that the right understanding of them , such as is there set down , and which false teachers had opposed , was strictly required of all men , by authority of all those universal councils , which had thus defined sub anathemate , or pain of heresie , and which that athanasian creed recited : but for other articles , though it require the believing of them , yet not giving any limited sence of them , it binds not to what it hath not declared , i. e. to any other determinate sence of them ; which seemeth to me to leave it free and dangerless , to use all sober means , that search of scripture or tradition , together with the use of the words , especially in the sacred dialect , can help us to , for the finding out and resolving the true or ( if there be a competition of more possible ) the probablest meaning of it . to come then to that enquiry ; there have been three ( and now as by you it appears , there is a fourth ) senses of it . first , that christ in his spirit , went to the place of souls departed . secondly , that his animal soul descended into , and continued in the state of the separation from the body . thirdly , that hades signifies the grave , and so that descending thither , is but an explication of his burial . fourthly , that his soul descended from heaven into the grave , and raised the body . the first of these opinions is subdivided again , some making the place to be hell , or the place of the damned ; and mr. broughton contending against bishop bilson , that it is paradise ; and durand interpreting the descending , only of a virtual motion and the efficacy of his death , to the souls detained there ; and calvin , and our parker from him , understanding by it the torments of the damned , affirm christs descent , to signifie the suffering of them , especially in his soul. you demanded not of me the reasons of not approving any of these , but only my opinion of that which you call mr. selden's , and i have set down for the fourth . and because i see no cause to approve of that , it will be reasonable , that i point out , what i do adhere to , and upon what grounds i prefer it before mr. selden's . that which i adhere to , is this : that as christ's body after his crucifixion and death was disposed of in the grave , so his soul descended to , and continued in the condition or state of the dead till the third day , meaning hereby the very same thing which i suppose to be meant by the first opinion [ that christ in his spirit went to the place of the souls departed ] abstracting only from the ends , which have been variously assigned , by several men ancient and modern , for his thus descending . that he descended for the freeing some out of hell , hath been the opinion of some of the ancients ; as of others , for the opening heaven to those that were formerly kept out of it , and of others for the triumphing over the devil in his own quarter , and shewing openly the victory he had gotten over death and hell ; the last of these i abstain from condemning , having less prejudice to it than to either of the two former , and therefore have set it down in the practical catechism , as that which may piously be believed : but i now desire , i say , to abstract from every of these ends , and not to fix on any other end , but whatshall necessarily and unquestionably arise from the article most simply set down : and herein i suppose i shall best comply with the doctrine of our church , article 3. defining no more than thus , ( and abstaining from what had been express'd in the article of edward the sixth . ) [ that as christ dyed for us and was buried , so also it is to be believed that he went down into hell ] without any explication : for supposing the word [ hell ] in the article to be answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that word by the origination , to denote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , invisible , and that by the aequivalent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disappearing , it is to me perfectly indifferent , whether this be understood of a state or a place , so it be the common place of the dead or souls departed , and not any impalement of those , either to torments or bliss . let it be taken for the common place of souls , not limited either to that on one side , which we call heaven ; or what we call hell on the other ; or any third middle place : but indefinitely for the place of souls , i.e. of all souls departed ( wheresoever they are ) and then it will be hardly intelligible , how this differs from a state ; for place properly so called it cannot be , that notion belonging to circumscription or definition ; and as circumscription is only of bodies , so definition which is of souls , will not be commodiously attributed to an indefinite , i. e. the common place of souls ; but some one place , be it heaven or hell , or a third ; and then taking it for a place only improperly , that is all one with that which i call a state ; this i say , because against the interpreting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the state of the dead , i see it pressed by a very learned man of our church , that among heathen authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 always signifies a place ; and this evidence brought for it , because they that killed themselves , & c. and so were dead , and the souls in the state of the dead , were yet by the heathens believed not to be admitted into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as from their writers is fully testified . but to this i answer , that making no question of the truth of the observation , i think it perfectly reconcileable with my notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a state ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being aequivalent to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies not only the estate of death , but of disappearing , and then the souls of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those that dye untimely being by the heathens supposed to walk and appear ; and so of those whose bodies are unburied , they could not say of them that they were in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which of all others which disappeared was affirmed by them , which being equally true and applicable , whether to the notion of a place or state ( for i deny not that in their opinion the soul of one unburied was in the state of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , though he were in state of death , and both of them are denoted , say i , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as i interpret that a state ) the argument is of no force against me , who mean that very same thing by the state of the dead , which they meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when they denyed the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to descend or to be admitted thither . in like manner when they say that christ by his spirit or humane rational soul descended to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and i , that the animal soul thus descended , i suppose those two to contain no real difference ( as to this matter of the descent ) ; for i use this phrase , because it is by the animal soul in proper speaking , that any one lives , and that is common to man with all other animals , and yet in a man this is not improperly called spirit also ( as breath and life are all one ) mans becoming a living soul , being an immediate consequent of gods breathing into his nostrils the breath of life , gen. 2. 7. but because there is another notion of spirit , for the upper immortal soul which passeth not into the condition of death , but was by christ committed into his father's hands ( in respect of which i suppose it was that the thief received promise to be with him that day in paradise , the thief 's immortal soul , with christ's immortal humane soul ) and that distinguished from the living soul , as both from the body , in settingdown the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the whole of us , 1 thes . 5. 23. therefore i choose rather to say the animal soul , for distinctness sake , but mean the same that they mean , who either say soul simply , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , spirit , in the notion wherein we render it ghost , matth. 27. 50. where it is said of christ , he yielded up the ghost , which proceeds not on such a critical distinction of ghost from soul as that place to the thessal . doth . to either of these equally belongs the force of an argument lately made use of by learned mr. pearson ( on the creed page 480. ) to prove , that the meaning of the article is , the motion or translation of christs soul to the place of souls . the argument is taken from an opposition which the father 's made to the heresie of the apollinarians , which consisted in this , that christ took on him our humane flesh , without the humane soul , ( his deity supplying the place of that : ) which error of theirs the fathers refute by this , that in his death his soul was separated from the body , in respect whereof he went to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this heresie of theirs equally deprived christ of the rational intellectual and of the animal soul , teaching , that his flesh was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without soul and without mind ; and so the fathers argument against them founded in christs descent to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of equal force , whether it were in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mind or soul that he descended , their heresie belonging to both , that is indeed to that soul by which he exercised all the acts both of life and reason when it was in the body , and by separation of which from the body , he was truly dead , his soul departing to the condition or habitation of souls , as his body was laid up in the grave . having thus far explicated this opinion , to which i adhere ; and in doing so , adhere to that other ( abstracted from all consideration of the end ) which hath always been accounted the doctrine of the church of england , ordinarily stiled the local descent ; i shall not need any farther to confirm it ( having largely done it in the practical catechism , l. 5. sect. 2. page 288. &c. ) than by reflecting on the exact propriety this bears both with the order and contexture of the creed , and with that one eminent text cited by the apostle from the psalmist , wherein beyond all other texts this article is undoubtedly founded . for in the creed , after his crucifixion , and remaining so long on the cross till he was dead , commending his spirit into the hands of his father , it follows , his body was interred , and his soul ( in separation of which from his body , the reality of his death consists ) descended , departed into the common place , habitation , state , condition , of the dead ( hovered not above the grave , as the heathen phansied of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( underwent the very same fate that the souls of all other dead men do , and so continued till the third day , and then he rose again . and lest it should be suggested ( as i see it is , ) that taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the state of the dead , descending to that , shall signifie no more , than to be dead : i answer , that if this were supposed to be the utmost that the words by their own force do signifie ( as when jacob said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i shall descend to hades , it is acknowledged it doth ) yet the position in the creed , will assist it to signifie thus much more ; for if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be a state or condition or habitation or place , though but improperly so called , yet descending to hades being immediately attended with [ the third day he rose again from the dead ] this must in all reason extend the act of dying to a duration , and that duration or space of continuance among the dead as far as to the third day , else there would be ( which is not to be imagined ) a chasme in the creed , no full enumeration of all the parts and steps of the story ; but being thus understood , nothing can be more punctual and compleat in all the circumstances , than the order observed in the creed , is . and for the text of the psalmist recited by the apostle , thou shalt not leave my soul in hades , &c. it is now most expresly fulfilled in , and recited by this article ; that though his body were laid in the grave ( where if it continued above three days , ( the term observed in nature for the revolution of the humors ) it would naturally tend to corruption and putrefaction , and stink , as it is said of lazarus where he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , four days dead ) and his soul gone to hades , the habitation or condition or common place of souls ; yet being there really , in as perfect separation from the body as any soul of dead man is , yet it should not be left there , forsaken there , or in any degree destitute by god ; but before the body should begin to putrefie , that is , in three days space , the eternal spirit his godhead inseparably united both to his soul and body , should re-unite them again , and then it follows the third day he rose . having given so full , and as i suppose clear unquestionable account of the meaning of this article , that it belongs to christs humiliation , the reality and continuance of the separation of his soul from his body , and its being in hades , as that is the place or habitation or condition of separated souls , and being applyed to souls cannot possibly signifie the grave , the repository only of the body , i need add no further prejudices to mr. selden's opinion ; which first if this be true , cannot be the truth ; secondly , belongs not to christs humiliation , but is all one with his resurrection ; thirdly , is a descent from no place , no ascent being before mentioned ; fourthly , is not compatible with any stay of his soul in hades ; both which yet the psalmist , rejoycing that his soul is not forsaken and left there , must import , and the subsequent mention in the creed of the third days rising intimates the third day , the stay , the rising , the humiliation : fifthly , is founded in hades , signifying the grave or repository of the body , which generally and by the origination of the word belongs to the habitation of souls , and is used in scripture sometimes , where it cannot be meant of the grave , as gen. 37. 35. i will go down to the grave , ( we render , ) to my son mourning , spoken of jacob in relation to joseph , whom yet he believed torn in pieces with wild beasts and not at all interred . sixthly , if this be not sufficient , then remember that it was god , rom. 4. 24. acts 3. 26. the spirit , that is , divine spirit , 1 pet. 3. 18. rom. 8. 11. that raised up jesus from the dead , and therefore it may not be attributed to his animal or humane soul going down into the grave and fetching out the body ; at least thus it cannot be in the place of the psalmist ; for there it is equally attributed to god , that he shall not leave his soul in hell , and not suffer him ( in respect of his body ) to see corruption : which must therefore unquestionably be understood , first , of gods doing the whole work in general ; secondly , in gods rescuing the soul from hades , in which he was detained ( and preserving the body from corruption to which it was lyable . ) which is quite contrary to mr. selden's interpretation , which supposeth the soul not to be at all detained there , and consequently not the patient but the agent in the rescue , when 't is evident that god is the agent , equally in respect both of soul and body , and the soul as the body , the patient , and therefore the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the passive . seventhly , one argument more i shall propose to you against this sense ; the aquileian creed is observed to have been the first in which this article is exprest , and in this there was no mention of christs burial ; the same is visible in that which we call the athanasian : now though from hence i conclude not ( as some have done ) that it is all one with burial ( for it may be burial , and somewhat more , disposing of the soul as well as the body , during the space of separation ) yet sure this may i conclude , that it cannot with any probability refer to the raising him out of the grave ( as mr. selden's phancy imports ) when there had no mention of his being there , preceded : for what tolerable sense would there be in the words of the aquileian creed thus understood ? the words of that are , crucifixus sub pontio pilato , descendit in inferna , which mr. selden may have thus interpreted , being crucified under pontius pilate , his soul went into the grave to raise his body thence : this i say were absurd ; without mention or intimation first given of his body being at all there . so in the athanasian , he suffered for our salvation , descended into hell , rose again the third day from the dead ; where there is mention of no more , but of his suffering , but neither of his death or burial ( if descending to hades signifie them not ) with what propriety could it be added immediately , that he went down into the grave to raise the body thence ? if these arguments , any or all , prevail with you , to reject this interpretation , i need add no more ; if they do not , i shall then recommend one thing more to your consideration , that some opinions are so remote and improbable , that it is hard to produce any argument to make them more so , than of themselves they are , and this is fit to be in front of such ; that of ramus , that burying doth not signifie burying but embalming ( that so descending to hades may be left to signifie burial ) being though not more true , methinks more ingenious and probable than this ; and yet against this , it will be hard to produce above one argument , ( and that with him a begging the question , which among logicians goes for the most fallacious way of disputing ) viz , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among all authors , sacred and prophane , signifies burial not embalming . having said thus much to the main , i shall now review your letter , and give it what reflexions seem yet to be needful : and first , when you think it is an inconvenience that the opinion contrary to mr. selden's is prest with , to acknowledge in the text , psalm 16. 10. that christ was left in hell the place of the damned , though for no long time ; you now see , first , that hell ( signifying not definitely the place of the damned , any more than definitely heaven the place of the glorified ; but indefinitely , the common place , habitation , condition of the dead , christ being there some time , and the third day recalled thence ) is not his being left in hades , but the quite contrary to it , his being rescued thence timely , which yet he could not properly be , if he were not there for some time ▪ the phrase which from the psalm the apostle useth , acts 2. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou shalt not so leave , as to forsake destitute . but then secondly , it is most certain , that christs divinity was inseparably united both to the soul and body of christ , and so according to your hearts desire , though christs soul were ( as my opinion holds ) in hades , state or place of the dead , for some space , yet god left it not , forsook it not there one minute . next , when you say , there is a considerable use of this opinion , the manifesting the re-union of christ's body and soul in the grave , with the time and manner thereof , at , or immediately before his resurrection , which you say is in no other article , nor in any plain place of scripture averred . to this i answer , first , that as a supposed incommodity doth not solve , so a conceived advantage doth not competently found an argument ; secondly , that your own confession , that there is no plain place of scripture that averrs this , is a valid argument of probation , that it ought not to be esteemed any part of our faith , nor consequently , any article of our creed ; thirdly , that when in the creed [ whatsoever may be said of the scripture ] the separation of his body and soul , together with the time and manner of it , is no otherwise set down , than by his being affirmed to be dead ; so is there no kind of need , that the re-union should be more particularly set down , than by teaching us , that the third day he rose again , it being certain that he is the whole christ that dyed , and so both soul and body , and so the affirming that he rose again is perfectly aequivalent and tantamount to his soul being re-united to his body : then for the time , that is also mentioned in that article , the third day ; as for the manner , this interpretation sets not that down truly , as was said ; for the resurrection of the body was the work of his divinity , and not peculiarly of his animal or human soul , but as of the instrument used by his divinity . next when you propose an objection in behalf of the opinion of the descent into the place of the damned , and give answer to it , i shall thus far interpose ; first , that the authority of the antient church in a matter of this moment , depending on what was delivered by the apostles to the churches , is , and ought to be of great weight against all novel heterodoxes , so far as those of the antient church agree among themselves : now though as to the end of christs descending , and to the definition of the place , the antients consent not , but differ very much from one another ( which is shewed at large by mr. pearson ) and therefore in these particulars our church defines not , yet there is nothing they more uniformly agree in , than that the soul of christ really descended into the habitation of souls ; for which i likewise for brevity sake referr you to mr. pearson , page 479. and therefore thus far we ought in all reason to come up to them , which he cannot , that according to mr. selden's opinion , interprets hades of the grave , the repository of the body only . lastly , for the old tradition , that mentions the descent and resurrection together , as one article composed by saint thomas , there is little heed to be given to that tradition , or indeed to the foundation of it , that every apostle cast in his particular shott : for first it will be hard to deduce the creed in the very form we have it , from the apostles immediately , it being so variously set down , in the first times , and the article of the descent omitted in many ; and the aquileian being the first which delivers it in our present form : secondly , 't is most certain , that every apostle preached the whole faith , and at their parting from jerusalem agreed in common upon a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , form of wholsom words , not committing to writing , or obliging it to the very same words , and this was called their symbolum , as that signifies a tessera militaris , by which christians were known from others ; and not from the notion of a shott which belongs to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; so that you are not to think that old tradition , which in respect of true antiquity , is but a novel fable of no authority , and founded in a manifest mistake , will be fit to assist mr. selden's , or any other conceit . this is all i see occasion to reflect on in your letter , and so i have exprest my self perspicuously ( of which you will not judge aright , till you have read over the whole ) : i shall hope i have performed what you seem to require , first , given you my sense of mr. selden's opinion : secondly , represented unto you the one matter of faith in this article ; which being received , there is no more required de fide : and then all error and danger will be in dogmatizing , or teaching for faith , what is more than this , which our church wisely prohibits us to do : and then what need we trouble our selves with the various opinions of men about other circumstances , which are at the best , but opinions and conjectures , and perhaps never an one of them the truth , or any part of the meaning of that article . i have now held you so long , that you will have no reason to imagine your letter came unseasonably to me : the truth is , it came in a point of time , wherein i had a perfect vacancy from businesses that had formerly engaged my attendance ; and if it prove of any use to your satisfaction and repose of mind , i shall think my time hath been very well disposed of , that hath been thus laid out . and so i take my leave of you , and remain your affectionate friend to serve you , hen. hammond . april 28. 1659. i received this letter from dr. hammond , by mr. rich. royston on tuesday may 3. 1659. thus only indorsed : for mr. smith in little more-fields , these . books printed for , and sold by richard chiswell . folio . speed's maps and geography of great britain and ireland , and of foreign parts . dr. cave's lives of the primitive fathers , in 2. vol. dr. cary's chronological account of antient time sir tho. herbert's travels into persia , &c. wilson's compleat christian dictionary . b. wilkin's real character , or philosophical language . parmacopoeia regalis collegii medicorum londinensis . hooker's ecclesiastical policy . winch's book of entries . guillim's display of heraldry with large additions . dr. burnet's history of the reformation of the church of england , in 2. vol. dr. burnet's account of the confessions and prayers of the murderers of esq ; thyun . burlace's history of the irish rebellion . herodoti historia gr. lat. cum variis lect. rushworth's historical collections the 2d . part in 2. vol. rushworth's large account of the tryal of the earl of strafford , with all the circumstances relating thereunto . bishop sanderson's sermons with his life . fowlis's history of romish conspir . treas . and usurpat . sir walter raleigh's history of the world. the laws of this realm concerning jesuites , seminary priests , recusants , the oaths of supremacy and allegiance explained by divers judgments , and resolutions of the judges ; with other observations thereupon , by will. cawly , esq ; william's impartial consideration of the speeches of the five jesuits executed for treason , 1680. josephus's antiquities and wars of the jews with fig. qvarto . dr . littleton's dictionary , latine and english . bishop nicholson on the church catechism . history of the late wars of new england . dr. outram de sacrificiis . bishop taylor 's disswasive from popery . history of the future state of europe . dr. fowler 's defence of the design of christianity against john bunnyan . lord hollis's relation of the unjust accusation of certain french gentlemen charged with a robbery 1671. cole's latine and english dictionary . dr. jane's fast sermon before the commons , 1679. mr. john cave's fast sermon on the 30th . of jan. 1679. mr. john cave's assize sermon at leicester , july 31. 1679. dr. parker's demonstration of the divine authority of the law of nature and the christian religion . the history of the powder treason , with a vindication of the proceedings relating thereunto , from the exceptions made against it by the catholick apologist and others . speculum baxterianum , or baxter against baxter . mr. hook's new philosophical collections . dr. burnet's relation of the massacre of the protestants in france . dr. burnet's conversion and persecutions of eve cohan a jewess of quality lately baptized christian . dr. burnet's sermon before the lord mayor upon the fast for the fire , 1680. dr. burnet's fast sermon before the house of commons , dec. 22. 80. dr. burnet's sermon on the 30th . of january , 1681. dr. burnet's sermon at the election of the lord mayor , 1681. dr. burnet's sermon at the funeral of mr. houblon , 1682. dr. burnet's answer to the animadversions on his history of the rights of princes , 1682. dr. burnet's decree made at rome 1679. condemning some opinions of the jesuites and other casuists . published by dr. burnet , with a preface . dr. burnet's a letter giving a relation of the present state of the difference between the french king and the court of rome . bibliotheca norfolciana , sive catalogus lib. manuscript . & impress . in omni arte & lingua , quos hen. dux norfolciae regiae societati londinensi pro scientia naturali promovenda donavit . octavo . elborow's rationale upon the english service . bishop wilkin's natural religion . hardcastle's christian geography and arithmetick . dr. ashton's apology for the honours and revenues of the clergy . lord hollis's vindication of the judicature of the house of peers in the case of skinner . lord hollis's jurisdiction of the house of peers in case of appeals . lord hollis's jurisdiction of the house of peers in case of impositions . — letters about the bishops votes in capital cases . dr. grew's idea of philological history continued on roots . spaniard's conspiracy against the state of venice . dr. brown's religio medici : with digbies observations . several tracts of mr. hales of eaton . dr. simpson's chymical anatomy of the york-shire spaws ; with a discourse of the original of hot springs and other fountains . — hydrological essays , with an account of the allum works at whitby , and some observations about the jaundice . organon salutis : or an instrument to cleanse the stomach . with divers new experiments of the vertue of tabaco and coffee : with a preface of sir hen. blunt. dr. cave's primitive christianity , in three parts . a discourse of the nature , ends , and difference of the two covenants , 1672. ignatius fuller's sermons of peace and holiness . a free conference touching the present state of england , at home and abroad , in order to the designs of france . mystery of jesuitism , third and fourth parts doctor sanway's unreasonableness of the romanists . dr. ashton's cases of scandal and persecution . the tryals of the regicides in 1660. certain genuine remains of the lord bacon in arguments civil , moral , natural , &c. with a large account of all his works , by dr. tho. tennison . dr. puller's discourse of the moderation of the church of england . sir john munson's discourse of supreme power and common right . dr. henry bagshaw's discourses on select texts . mr. seller's remarks relating to the state of the church in the three first centuries . the country mans physician ; for the use of such as live far from cities or market-towns . dr. burnet's account of the life and death of the earl of rochester . — vindication of the ordinations of the church of england . — history of the rights of princes in the disposing of ecclesiastical benefices and church-lands . — life of god in the soul of man. markham's perfect horseman . dr. sherlock's practical discourse of religious assemblies . — defence of dr. stilling fleet 's unreasonableness of separation . — a vindication of the defence of dr. stillingfleet in answer to mr. baxter and mr. lob , about catholick communion . the history of the house of estee , the family of the dutchess of york , octavo . sir rob. filmer's patriarcha , or natural power of kings . mr. john cave's gospel to the romans . dr. outram's 20. sermons preached on several occasions . lawrence's interest of ireland in its trade and wealth , stated . dvodecimo . hodder's arithmetick . grotius de veritate religionis christianae . bishop hacket's christian consolations . an apology for a treatise of humane reason , written by m. clifford esq ; . the queen-like closet , both parts . valentine's devotions . 24. pharmacopoeia collegii londinensis reformata . 24. books lately printed for r. chiswell . an historical relation of the island of ceylon in the east indies : together with an account of the detaining in captivity the author , and divers other english-men now living there , and of the author 's miraculous escape : illustrated with fifteen copper figures , and an exact map of the island . by capt. robert knox , a captive there near 20 years , fol. mr. camfield's two discourses of episcopal confirmation , octavo . bishop wilkin's fifteen sermons , never before extant . mr. john cave's two sermons of the duty and benefit of submission to the will of god in afflictions , quarto . dr. crawford's serious expostulation with the whiggs in scotland , quar. a letter giving a relation of the present state of the difference between the french king and the court of rome ; to which is added , the popes brief to the assembly of the clergy , and their protestation . published by dr. burnet . dr. salmon's doron medicum , or supplement to his new london dispensatory , octavo . sir james turner's pallas armata , or , military essays of the antient , grecian , roman and modern art of war , fol. mr. tanner's primordia : or , the rise and growth of the first church of god described , octavo . a letter writ by the last assembly general of the clergy of france to the protestants , inviting them to return to their communion ; together with the methods proposed by them for their conviction . translated into english , and examined by dr. gilb. burnet , octavo . dr. cave's dissertation concerning the government of the ancient church by bishops , metropolitans , and patriarchs : more particularly concerning the antient power and jurisdiction of the bishops of rome , and the encroachments of that upon other sees , especially constantinople , octavo . — his history of the lives , acts , death , and writings of the most eminent fathers of the church that flourished in the fourth century : ( being a second volume ) wherein amongst other things is an account of arianism , and all other sects of that age. with an introduction containing an historical account of the state of paganism under the first christian emperours , folio . dr. j. lightfoot's works in a 2. vol. fol. mr. selden's janus anglorum englished , with notes : to which is added his epinomis , concerning the antient government and laws of this kingdom , never before extant . also two other treatises written by the same author : one of the original of ecclesiastical jurisdiction of testaments ; the other of the disposition or administration of intestates goods : now the first time published , fol. d. spenceri dissertationes de ratione rituum judaicorum , &c. fol. sub prelo . disquisitiones criticae de variis per diversa loca & tempora bibliorum editionibus , quibus accedunt castigationes theologi cujusdam parisiensis ad opusc . is . vossii de sibyllinis oraculis & ejusdem responsionem ad objectiones nuperae criticae . quarto . jus regium , or the just and solid foundations of monarchy in general , and more especially of the monarchy of scotland , maintained against buchanan , napthali , doleman , milton , &c. by sir george mackenzie his majesties advocate in scotland . 80. finis . notes, typically marginal, from the original text notes for div a60518-e240 psal . 16. 10. psal . 68. 18. hos . 13. 4. matt. 12.40 . ephes 4. 8. colos . 2. 13. 1 pet. 3. 18. notes for div a60518-e860 1 thes . 5. 23. mat. 27. 50. acts 2. 31. psal . 16. 10. mr. pearson , page 476. john 11. 36. psal . 16. 10. mr. pearson , page 479. a relation of the christians in the world pagitt, ephraim, 1574 or 5-1647. 1639 approx. 100 kb of xml-encoded text transcribed from 51 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-10 (eebo-tcp phase 1). a08829 stc 19113 estc s5143 38160737 ocm 38160737 29313 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a08829) transcribed from: (early english books online ; image set 29313) images scanned from microfilm: (early english books, 1475-1640 ; 1933:1) a relation of the christians in the world pagitt, ephraim, 1574 or 5-1647. [7], 79, [1] p., 1 folded leaf of plates : map. printed by i okes, london : anno domini 1639. author's name appears at end of dedication: ephraim pagitt. errata: p. [1] at end. signatures: a-l⁴. reproduction of original in: union theological seminary (new york, n.y.). library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints 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the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng christianity -early works to 1800. christianity and other religions -early works to 1800. church history -early works to 1800. christians -early works to 1800. 2003-04 tcp assigned for keying and markup 2003-05 apex covantage keyed and coded from proquest page images 2005-03 judith siefring sampled and proofread 2005-03 judith siefring text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion perlegi tractatum hunv cui titulus est ( a relation of the christians in the world ) eumque typis mandari permitto . iulij 29. 1639. sa. baker . a relation of the christians in the world. revelations 7. 9. after this i beheld , and loe , a great multitude which no man could number , of all nations , and kinreds , and people , and tongues , stood before the throne and before the lambe . london : printed by i. okes. anno domini . 1639. reverendissimo in christo patri ac domino honoratissimo , domino gulielmo cantuariensi archiepiscopo , totius angliae primatiac metropolitae , regiae majestati à consilijs sanctioribus , academiae oxoniensis cancellario , & patrono suo colendissimo . habes in libello isto ( amplissime praesul ) ecclesiae catholicae statum , et pomoeria . in quo , augustam ecclesiam catholicam , non angustis modo romani pontificis limitibus , ( ut incassum somniant pontificij ) circumscriptam ; nec in obscuro aliquo , ut africae , angulo , ( ut non minus olim vane concluserunt donatistae ) coarctatam ; sed vere catholicam : hoc est , universaliter extensam , & ab oriente in occidentem , et a meridie in septentrionem sparsim diffusam videri licet . et mihi certe summa delectatio , et consolatio fuit , cum legendo invenissem , et contemplando intellexissem , quam magna sit domus dei omnipotentis ; quam ingens possessionis ejus locus ; quam fortis ecclesia , columna dei viventis ; contra quam , nec tyrannorum bujus mundi malitia , nec potestatum infernarum astutia , quicquam sint praevalitura . de dedicatione huius operis , ( cum argumentum sacrum sit , ac ecclesiasticum ) non diu deliberandum fuit , cuius tutelae consecrarem . tibi ( illustrissime ac reverendissime praesul , ( qui in anglia nostra summus es sacrorum praeses , et ecclesiae patronus , non vigilantissimus modo , sed et verissimus , ) optimo iure dicari debet . ignosce itaque ( reverendissime praesul ) huic meae in dedicando 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : et dignare etiam ( suppliciter oro ) hoc meum qualecunque sit opusculum , sub alarum vestrarum umbra protegere . ego sane iam annosus , et senio confectus , hoc opus non sine magno labore & multis vigilijs concinnatum , ad lucem publicam , ( reverentiae vestrae patrocinio fretus , ) fidens expono . mibi quidem , in istiusmodi rhapsodijs conscribendis , coepisse sat est . nunc , ut alij , longe me eruditiores , ad gumentum isthoc prosequendum et illustrandum instigentur , vestrum erit . quod ut usui publico sit , deum optimum maximum precor , per iesum christum , ut authoritatem vestram ecclesiae tranquillitati quam diutissime servet . amplitudini vestrae addictissimus , & reverentiae vestrae servus humillimus , ephraim pagitt . in europe are 4 sorts of christians the protestants papists moscouits greekes these two last agree with the protestants and are not subiect to the pope in africa are the cophtie under the patriarch of alexandria and the abassin christians in aethiope under theire abunna or patriarch in asia are the christians under the patriarch of ierusalem , and antioch , the armenians , georgians , circassians christians in cazan and astracan ect . under the patriarch mosco . of asia the lesse , & under the patriarch of musall , the iacobits , christians of s t thome maronites ect a relation of the christians in the world . having made a diligent enquiry of the estate of the church of god upon earth , i doe finde , that it is not confined to any one country or nation ; nor impaled within any one bishops dioces ; but truely catholick or universal , dispersed over the face of the whole earth . our blessed lord and saviour being ready to ascend into heaven , commanded his apostles , saying : goe yee and teach all nations , baptizing them in the name of the father , of the sonne , and of the holy ghost ; and this his commandement the holy apostles ( being inspired from above ) put in execution . they went forth and preached every where , the lord working with them . in the ecclesiasticall histories the countries and nations are named in which , and to whom , they preached . and although some are perswaded that those churches are altogether perished , or become hereticall ; yet according to our lords promise of assistance ( not only to his holy apostles , viz. i am with you alway but also to their successors preaching after them even to the latter end of the world ) christianity in the substantiall and essentiall points of it remayneth in many of these countries to this day . and truly it is to mee a matter of great consolation , ( in so many changes of this vvorld , and oppositions of wicked men against them that doe professe the name of our lord iesus christ ) to see the church of god preserved , and propagated upon the face of the earth : and not only the doctrine of christian religion but also the ancient ecclesiasticall policie and government of bishops to be mainted , and defended , ( through the providence of almighty god ) not only by christian princes , but also by mahumetan and pagan kings . the world may be divided into the old , known to the ancients which may be subdivided into europe , asia , africa , new , late found out which may bee sub-divided into america . the north and south unknown lands . evrope hath in longitude ( as some write ) from the further part of ireland west , and the river tanais east , about 2166 miles , and in latitude 2220 miles , or there abouts . affrica is about twice as large as europe ; and asia is esteemed to be larger than them both . i finde in europe foure sorts of christians : viz. protestants , romanists , muscovites , and greeks . the protestants who inhabit the kingdomes of england and scotland , being about 1836 miles in compasse , and ireland conteyning about 400 miles in length , and 200 in breadth . gildas writeth , that britanie received the faith in the time of tiberius . nicephorus , dorotheus , and others also write , that the ecclesia occidentalis , reformata in regnis , angliae . scotiae , hiberniae , daniae , norvegiae , succiae , transilvaniae . inhabitant etiam hi christiani , pontifi . cijs mixti , germaniam , poloniam , eranciam , helvetiam , rhetiam , hungariam , bohemiam , belgiam . pontificia , in hispania italia , francia . nhabitant etiam hi christiani , protestantibus mixti partem germaniae , poloniaae , franciae , belgiae , helvetiae , rhetiae , hungariae , bohemiae . orientalis graeca , sub patriarcha constantinopolitano , antiocheno , alexandrino , hierosolymitano , moscoviae , bulgariae , iberiae seu georgianorum . chaldaea , aut chaldaeis lingua vicina : haec ecclesia dividitur in eam cui imputatur , quod sit nestoriana sub patriarcha de mosul alijsque●hichristiani mahumetanis & infidelibus mixti , inhabitant , babyloniam , assyriam , mesopotamiam , parthiam , mediam , catthaiam , tartariam , indiam , &c. monophysitica armeniorum , iacobitarum , coptorum seu christianorum aegyptiacorum , aethiopum seu abassinorum . apostle simon zelotes preached in britanie , and that he was crucified , & lyeth buried there : some suppose that he came with ioseph of arimathea into britanie : which ioseph you may read in cardinal baronius his annals , to have arrived here about the five and thirtieth yeare of our lord. aristobulus , one of the seventy disciples , was one of the first bishops of britanie . the memory of these arch-bishops following , ( viz. ) of patrick in ireland , palladius in scotland , and of david in wales ; who preached the most sweete name of our lord and saviour iesus christ in these countries before named , will never be forgotten . in st. peters church in cornehill , london , remaineth a monument , declaring that king lucius founded that church for a bishops see , and of a succession of arch-bishops there for 400 yeares . elvanus sate arch-bishop there , by whose preaching , with others , king lucius had beene converted : as also restitutus , a married bishop , who with other british bishops subscribed the synode at arles , anno 350. neither is vodinus , one of the arch-bishops of london , to be left in oblivion , who was murthered for reproving king vortiger for putting away his wife , and marrying rowen daughter to hengist an infidel . reverend bede telleth us of many learned men and bishops , in britany before and about the comming of austin the monk : as also of bishop aidan and finan , who are at this day reckoned among the romish saints although they would have no communion with the said austin . likewise , arch-bishop cranmer , bishop ridley , bishop latimer , and others , who restored religion to the ancient purity , and sealed their confession with their blood , will be had in everlasting memory . there are now in the kingdomes above named eight arch-bishops , and about eighty bishops . the clergy in these kingdomes are learned , best provided for , and the most honorable of the reformed churches . the bishops are barons , and sit in their parliaments : and two of the english bishops , viz. durham and eley , have some regalities in their diocesses . in ancient time the kings of england placed clergy-men in the greatest offices of the kingdome . the protestants also inhabit the kingdome of denmark , with the balticke islands , and the great islands in the ocean , as islands part of freisland . the kingdome of norway being in length about 1300. miles , and not halfe so much in breadth . there are in denmarke and norway two archbishopricks , and foureteene bishoprickes . these kingdomes received christianity from the apostles or disciples , as merman * affirmeth . there were two danish bishops in the first councell of nice , viz. marcus metropolitanus & protogenes . the kingdome of sweden bigger then france and italy , in which kingdome is one arch-bishopricke , and seven bishopricks . the kingdome of transilvania in a manner intire . in the kingdome of poland ( being of no lesse space than spaine and france laid together ) the protestants in great numbers are diffused through all the quarters thereof ; having in every province their publicke churches orderly severed , and bounded with dioces . there are also in polonia many greeks , or russes , who have eight bishops , whose metropolitane is the arch-bishop of kiovia . these bishops are not beggarly , but well provided for , and of good esteeme . isidore , arch-bishop of kiovia , before named , went to the councell of florence , attended with 100. horse . there are also many armenians christians , whose bishop is resident in leopolis . in france the protestants had at the conference of poisie 2150 congregations . in this christian kingdome , philip the apostle , with many holy bishops , preached the faith : as dionysius disciple of s. paul , the first bishop of paris and martyrs , lazarus photinus disciple of polycarp , and irenaeus b. of lions , hilary b. of poicteurs , who tooke great paines to purge france from the arrian heresie ; remigius bishop of rhemes , who baptized clodoveus the first christian king of france . neither should wee forget germanus bishop of anxer , nor lupus bishop of tros , who crossed the seas to aide the british bishops against the pelagians . the protestants have also the greatest part of germany : all the temporall princes of note , being of late protestants , except the dukes of bavaria and cleere , and in a manner , all the free cities and hanse townes . the protestants detain also in their possessions the archbishopricks of magdenburgh and breame , with the bishopricks unto them belonging . as also the bishopricks of verdden , halberstad , osnaburgh , and minden . when magdenburgh was converted to the faith , albert was there bishop . cresceus disciple of saint paul was one of the first bishops in germany ; and winibrode an englishman , commonly called boniface , is famous amongst the archbishops of ments , whom the pagans murthered in hope of prey , and found only in his coffers a few bookes and relicks . the first bishop of wertburgh was burchard a britaine : this bishop is duke of franconia , and lord of part of vortland . the first archbishop of breme was ausgarius , who converted erick the third king of denmarke . also in these later times , the memory of doctor luther , ( who caused reformation in some parts of germany ) is very precious in the countries by him reformed . they have also halfe the netherlands : there were lately bishops in these parts , as amongst others , amandus bishop of utrecht , who converted the gauntois to the christian faith. as also frederick , bishop of the said see , who for reproving lodowick the emperour , for keeping iudith , was put to death , but now in these countries , and some others , they have no bishops : but appropriating the church-livings to themselues , they give their ministers pensions . but i fear , that in this their taking to themselves the church-livings , set apart by their fore-fathers for the service of almighty god , and paying their ministers pensions , they doe no otherwise than a king of spaine did , who taking very much from the church , built a monastery , or two ; of whom the proverbe went , that he had taken a sheep from almighty god , and given him again out of it the trotters . now what the miserable effects are , which follow upon the want of bishops in those countries , let the abundance of heresies , sects , schismes , and religions amongst them , testifie to the world . also , they have more than halfe switzerland , and the grisons country , in which countries have beene many bishops . the protestants also live mingled with the romanists in hungarie , austria , bohemia , piemont , and other places . severinus is accounted the apostle of austria . in those countries have beene many holy bishops and doctours , who have shined like stars in the firmament , illuminating the darknesse of the blind world , with the light of their celestiall doctrine . the second sort of christians in europe , are the roman catholicks : who inhabit spain , being in compasse 1893 miles , or thereabouts , in times past divided into many kingdomes ; but now united into one . in this great kingdome , are about eleven archbishops and many bishops , men of great dignity and estate . saint iames is affirmed to be the apostle of spaine , as also saint paul : osius bishop of corduba , ( whom constantine honoured for the marks of iesus christ that he bore ) and isidore bishop of sivill , are famous for opposing the arrian hereticks with illefonsus archbishop of toledo , isidorus scholer , fulgentius , and others . the revenues of the spanish bishops are very great . as the archbishop of toledo hath 250000 ducats per annum : more than some kingdomes . italie , being as some write 900 miles in length , and in breadth from the adriatick sea to the ligurian shoare 240 miles , growing narrower in breadth , untill it shut itselfe into two hornes , either of which are not above 14 miles in bredth . of this country the king of spaine hath a part ; as the kingdome of naples and the dutchie of millaine . in it also , the venetians ; the duke of florence , and other princes and common-wealths have severall dominions . in italie also resideth the bishop of rome , who as hee hath many cardinals , metropolitans , archbishops , and bishops under him ; so also many temporall dukedomes and principalities , of which he is absolute prince and lord. the bishops of rome for the first 300 yeeres , were most of them martyrs : as clement who was tied to an anchor , and cast into the sea : fabian , who did prohibit the emperour philip to enter the church without some shew of penitence : cornelius who was banished , revoked , whipt and beheaded , &c. paul and barnabas preached christ first in rome : and afterward , was the first bishop of millaine , where saint ambrose also sate . france , mingled with protestants as before , being about 200 leagues square , in which is reckoned , loraine , saboie , and avignion ( belonging to the pope ) and geneva with foure territories not subiect to the french king. the church gallican is best priviledged of all the churches in christendome , that are under the pope . it is more free from payments to the pope than the church of spaine : as also to the king they pay only the disme ; whereas in spaine the king hath his tertias , subsidio , pila , escusado , in all , a moitie of the church-livings . in france are reckoned 12 archbishopricks , 104 bishopricks , 540 archpriories , 1450 abbeyes , 12322 priories , 567 nunneries , 130000 parish priests , 700 convents of friers , 259 commendants of the order of the knights of malta : six of the french bishops are peeres of france , who are to aid the king with their councell . poland , mingled with protestants and greeks , as before : there are in poland two archbishopricks , and many bishopricks . the archbishop of guesne is primate , and in the vacancy hath regal authoritie , precedeth in councell , proclaimeth the new king , &c. some part of germany , in which country are reckoned seven archbishops , and about 47 bishops : three of their archbishops are princes electours . halfe the netherlands in which there are two archbishopricks , and many bishopricks . one third part of switzerland , and the grisons country , austria , hungaria , bohemia , and some other countries , mingled with protestants as before . the third sort of christians in europe , are the moscovites vnder the great emperour of moscovia , whose dominions in europe and asia : extend from narve to siberia , west and east about 4400 verstes , and from cola to astracan , north and south 4226 or thereabouts . a verst is about three quarters of a mile . they received the christian faith from saint andrew the apostle , as their histories report . they have the holy scriptures in their owne tongue translated by st. ierome , they use the service of st. chrysostome , translated into the vulgar ; neither is their clergy mean , base or beggarly . the now emperour michael honoured his father theodore with the patriarkship of mosco : their patriarke , metropolitanes , arch-bishops under him are men of great dignity and honour : what their clergy want in learning , they have and make good in devotion and holinesse of life . some of their bishops have 2000 , some 3000 rubbles per annum . the fourth sort of christians are the greekes vnder the patriarke of constantinople , who live mingled with the turks , and make two thirds and more of the inhabitants in many places of the turkes dominions . the grand signior alloweth the christians the liberty of their religion , they paying a tribute , and the bishops their ecclesiasticall government . the patriarkship of constantinople being voyd , sultan mahumet the emperour , that subdued constantinople , invested gennadius into it with great solemnity , giving to him his pastorall staffe , and many gifts . this patriarke had 28 provinces under his iurisdiction : and yet hath at this day many metropolitans , arch-bishops , and bishops under him . stachis was their first bishop , placed there by st. andrew , and now cyril governeth the patriarchall see , in a continued succession from stachis before named . in this church the holy apostles constituted many bishops : as st. paul placed timothy in ephesus , titus in crete , silas in corinth , silvanus in thessalonica , with others : as st. andrew constituted stachis ( before named ) bishop of bizantium , now called constantinople : philologus bishop in sinope , calistus bishop in nice , polycarp disciple to st. iohn , was bishop of smyrna . in time following , this church had many holy patriarchs , as st. chrysostome , gregory , nazianzen , paul the patriarch , ( whom the arrians banished , and strangled ) with others , who governed this church , whose memories shall remaine for ever . the patriarchs of constantinople , before the turkes conquest , were men of great dignity and estate : as theophylact about the yeare 936 , kept 2000 horse : and alexander , an. 1043 , died worth 800000 crownes . the patriarch now hath ( as chytraeus writeth ) about 20000 dollers yearely for his maintenance . he hath also out of moscovia some pension , which was in time past under his iurisdiction . the greekes of corcira , candy , and other islands , are subiect to the venetians , who have arch-bishops , and bishops under them . in asia are the christians 1 vnder the patriarch of ierusalem , who absolutely moderateth in iudea , and over all professors of the greek religion throughout syria . this patriarch hath had 101 bishops under him . st. iames ( called the iust and the brother of our lord ) was the first bishop there , and now theophanes sitteth in that see : simon cleophas succeeded iames : among these bishops cyrillus was famous , a man greatly hated by the arrians , and deposed by them . this church is most ancient : the law went out of syon , and the word of god from ierusalem . this city was emporium , the mart of the christian faith , and the mother of all churches , as theodoret saith . 2 vnder the patriarch of antioch , who had 141 bishops under him . their first bishop was st. peter , and now athanasius . the disciples were first called christians there . ignatius the holy martyr was bishop of this church , and cyril , who was slaine for denying numerian the emperour , sonne of charus , to enter his church , because he had sacrificed to idolls . charus was slaine by thunder , and numerian by aper . 3 the georgians in iberia , who have 18 bishops under their metropolitane , or patriarch . 4 the circassians who inhabite a country about 500 miles long , and 200 miles broad . 5 the mengrellians , who live as the circassians doe , ( by themselves ) not mingled with the mahumetans . 6 the christians in asia the lesse , who except , the cilitians and isaurians are subiect to the patriarch of constantinople . these churches of asia the lesse st. iohn governed , and placed bishops in them . 7 the christians in the kingdomes of cazan and astracan , and other countries in asia , under the dominion of the emperour of muscovia , who hath under him , in europe , and asia , a greater extent of land than the roman catholicks have in europe . all the asiatick christians before named are of the greek communion , and observe the greek rites . 8 the armenians , under their two chiefe patriarchs : one of these patriarchs liveth under the turke , the other under the persian . in cardinall ' baronius annals , you may read of 1000 armenian bishops : thaddaeus ( whom they much esteeme ) preached the faith to them : now i heare the patriarch of the greater armenia , to be called moses . as these christians live in armenia the greater and lesser , so also in many countries and cities of asia , africa , and europe . about the yeare 324 , gregory ( whom they call illuminator ) was bishop of armenia , who suffered martyrdome under licinius the emperour . in the yeare 1609 , abbas , the persian emperour , put to death 1000 of these christians , upon a letter fained to bee written from their patriarch to the pope of rome , acknowledging him to be head of the church . 9 the iacobites , who inhabit a great part of asia , and other places mingled with mahumetans and pagans . their patriarch having many bishops under him keepeth residence in caramite , the metropolis of mesopotamia : wee may reade of a patriarch of the iacobites , in the time of heraclius the emperour . 10 the chaldean and assyrian christians , with others , under the patriarch of mozul , who have many of them their services in the syrian tongue , being the language in which our lord preached . these christians inhabite , mingled with mahumetans and pagans , a great part of the orient ; for beside the countries of babylon , assyria , mesopotamia , parthia , media , &c. wherein many of these christians are found . they are scattered farre and neere in the east , both northerly in cathaia , and southerly in india . trigautius reckoneth 14 metropolitans , viz. of india , china , cambaia , mogor , hilam , nzivin , prath , assur , bethgarmi , halack , passes , mauzeor , xam raziqueor , besides many archbishops , and bishops . cardinall vitriacus in his history of the east , reporteth , these christians with the jacobites , to be more in number then the latines and greeks . these christians were converted by saint thomas the apostle : and in their service-book they have this hymne , as trigantius reporteth . the indians , the chinoises , the persians , and other islanders , and they that are in syria , armenia , grecia , and romania , in commemoration of s. thomas , doe offer prayse to thy holy name . 11 the maronites in mount libanus , who have a patriarch ; and eight or nine bishops under him . 12 the indians of saint thome , so called , because they received the christian faith from saint thomas the apostle . these christians inhabite many places in the east indies , as melia-par ( where saint thomas was buried , and hath a goodly temple erected to his name ) angamall ( where an archbishop resideth ) cranganor , negapatan , vaipecotan and others , trigautius writeth that when the portugals arrived at cochin , that the lord iacob ruled the malabar church , who stiled himselfe metropolitan of india and china , and that ioseph succeeded him . iosephus indus borne in cranganor , in east india also writeth of a great prelat , to whom twelve cardinals were subiect with two patriarchs , and many archbishops and bishops . 13 the chinoises possesse a countrey little lesse then all europe . saint thomas preached the gospel first amongst them , afterwards they had a supply of preachers from iudea . k. tay with neu huanti , reigning in the yeer 782. they erected a monument , declaring the bringing in of the gospell into china in what provinces it was promulgated , and how many yeeres it flourished . the monument is graven with syrian letters with these words : adam sacerdos presbyter & papalis zinostan seu regionis sinarum : in the margent of this monument , there are divers names engraven of them that brought the sweet name of our lord iesus christ among them , as constantinus saba cusio seu aethiops , dominus sergius , &c. paulus venetus writeth of a christian church in the great citie of quinsay . i read also of gaspara a china bishop . 14 cathaia is one of the largest empires upon the face of the whole earth , in which there be also many christians . they write of a christian king of tenduc , whose native subiects are christians : besides he ruleth farre and wide over many provinces , whose inhabitants are also for the most part christians . to conclude , there is neither speech nor language , but his voice hath beene heard among them . the sound of the gospell is gone out into all lands , and the word of god into the ends of the world. in africa are these christians following 1 vnder the patriarch of alexandria , whose iurisdiction hath been from the river of nilus , to the gaditan straits . in the city of caire only are thought to be 200000 christians , saint marke was their first bishop , and now metrophanes governeth and precedeth there , brought up in oxford , sent hither by cyrill the then patriarch to our late lord archbishop of canterbury . in cardinall baronious annalls , you may read of a succession of bishops from saint marke , to gabriell , the then patriarch . there is a service in the syrian tongue , set forth by severus patriarch of alexandria : also a service in the cophts language set forth in print by kirkerus . the cophts are the native eegyptians , and have a patriarch of their owne . moreover demetrius of thessalonica hath set forth a service used in cair , and among the christians in arabia . the holy bishop athanasius , who opposed the arrian world , was sixe and forty yeares patriarch of alexandria , with many other holy bishops , as among others poterius bishop of alexandria , who was slaine by the eutychian hereticks , haled through the streetes , his body cut in pieces , and his entrailes chewed by them . the patriarchs of alexandria have beene great princes , and weare a crowne : his title is oecumenick iudge . so many holy men lived in this church in ancient time , that it was called the paradise of god. 2 the abassine christians , under the emperour of aethiopia , who inhabit many kingdomes of affrica : they received the faith first from philip , and afterwards saint matthew the apostle preached among them : they have a patriarch , or abuna , a-man of great esteeme and estate . their abuna ( when alvares was in aethiopia ) was called marke , a reverend old man , aged about 110 , a man gracious in his speech , never speaking without blessing of god , and giving of thankes : when hee goeth out of his tent he rideth upon a mule , well attended : their churches are builded round , adorned with rich hangings and plate ; they have their service in their owne tongue . zago zabo bugana raze , that is , the vice-roy of bugana , an aethiopian bishop , was sent ambassadour from the aethiopian emperour , to iohn king of portugall , who remained in europe many yeares ; whose confession of faith is set downe by damianus a goes . as also the aethiopian rites are set forth in print by alvares , a portugall priest , who was some yeares leidger in aethiopia , sent thither by the king of portugall . thomas a iesuite writeth of a long succession of the abassin abunas . there is also a succession of the christian abassin emperours , from abraham called the saint , who reigned about the yeare 427 , to abbas and claudius their late emperours : it is reported , that the turke hath subdued much of the prets country ; yet the abassine religion may continue , which the turke taketh not from any . 3 the christians also inhabit the kingdome of cephala . thevet writeth that they received the faith by the preaching of the abassines . 4. moreover the matacasian kingdome received christianity by the means of the king of cephala . the matacasian king placed over his churches eight bishops , and over them a primate , or patriarch , whom they call elchadie , or ismael . in time past christianity flourished in the north-west part of africa . wee read of synods there of above 200 bishops , and in one province called zingitana , ( where carthage stood ) of 164 bishops to bee under one metropolitane . when these churches flourished , they opposed the iurisdiction of the bishop of rome over them , as appeareth by writings of st. cyprian , st. augustine , the sixt councell of carthage , and by a synod at melevis , in both which the african fathers forbad appeales to rome . in the north-west parts of africa doe remaine onely now two bishopriks : ( viz ) septa and tanger : and whereas in barbary , algier , and other places , there are many thousands of christians in captivity , they are allowed by their patrons , the moores , the liberty of their religion : and the learnedest or eldest , is to the rest in stead of a priest. 6 beside the subiects of prester iohn , very many people of the neighbour kingdomes , mixed with mahumetans , and heathen people doe professe the religion , and rites of the abassin christians , as miraeus affirmeth . 7 in congo , called by some manicongo , there are , or have beene some christians . miraeus reokoneth up a succession of nine christian kings in that kingdome . 8 in monomopata there have bin some christians : and they have had a king baptized . 9. in the isle of zocotora there are some christians , who have also a protomist , or bishop over them . 10 the portugals and spaniards inhabit certaine townes and forts in africa , as also the english and hollanders reside in some places of africa . miraeus setteth downe alphabetically the bishopricks of africa , and reckoneth about 430 ; but howsoever many of the bishopricks are not , but ruinated and dissolved ; yet the fame of the sanctity , and learning of their holy bishops heretofore , shall continue for ever : as of st. cyprian bishop of carthage : st. austin bishop of hippo : aurelius bishop of carthage : athanasius patriarch of alexandria ; origen , tertullian , arnobius , and others , who governed the church of god after a most singular manner , and having finished their course , rest with god in heaven . but by the way , to adde a word or two , for the better understanding of this my relation : vvhereas you have heard of many bishops in europe , asia , and africa , it will not be impertinent to set downe what manner of men these bishops in the primative church were : for some suppose bishops and elders to be all one , ( which was the herefie of aerius ) and that they lived meanly upon almes and stipends . for the first , the office of a bishop is set downe by st. paul , titus the 1. and 5. for this cause i left thee in crete , that thou shouldst set in order things that are wanting , and ordaine elders in every city . here we see elders , or pastors to be in every city : but titus , the bishop , had the charge to order , and ordaine elders for the whole island , in which wee reade 100 cities to have been , besides townes : titus was their first bishop , and there is now an archbishop residing there , who hath bishops under him . for the second , whereas some suppose that bishops then lived upon almes or stipends , heare what saint augustine hath left written of his little bishopricke of hippo , in africa . ( saint augustine was a patricians sonne , and had a faire estate from his father : ) i ( saith hee ) went not from riches , but to riches : my fathers estate left mee , was not the twentieth part in comparison of the farms & other estates which i was lord of by being bishop of hippo. in the 60 epistle of saint cyprian , you may perceive the estate of the church of carthage , of which place hee was bishop . also eusebius setteth downe the condition of the church of rome , under cornelius the bishop and martyr : who had under him 155 clergie men , besides a multitude of widdows and poor , who were abundantly relieved , and lest any man should thinke this to be done penuriously . the said cornelius , writeth to fabian bishop of antioch , that so great a multitude were by the providence of god made rich , and abounding in all plenteousnesse . in ancient time the church goods were divided into foure parts , one to the bishop for the mayntenance of his dignity and state , the second to the inferiour clergy , the third to the poore , and the fourth for building , repayring and adorning of the church , and other uses . but whereas , some think , the chiefe points of reformation to be put downe bishops , and to ceaze upon church-livings , and to put their ministers to stipends . i suppose it to be a great plague laid upon a church , to make their ministers stipendaries : and so to depend upon the benevolences of their people , it being the curse of god denounced upon the priests of the posteritie of elie , to bow for a piece of silver , and to crowch for a morsell of bread : for the miserable condition of stipendarie ministers , reade doctour saravia , who setteth downe the poornesse of their stipends , as also the difficulty of attaining those little pittances allotted to them , viz. that oft the ministers are compelled to travell no small iourneyes to their pay masters , in most humble manner ( as if it were begging their stipends ) and yet many times sent away with empty purses , and laden with reproachfull words , and this not only by the treasurers , but all by men of base condition , as shoomakers , taylors , curriers , &c. who are ready to reproach their poore ministers , saying , you are our servants , wee pay you your wages : he reporteth also that he heard some of their burgomasters say , wee must take heed to these our ministers , especially , that their stipends be not so great : they that too much pamper their servants , shall finde them stubborn and contumacious . the greatest of the primative persecutours , is affirmed , to be iulian the emperour : who although hee set forth no mandate to put christians to death ; yet hee endeavoured by subtile meanes to undoe christian religion : forbidding christian schools , and the use of learning , debarring them from all offices of government , and burthening them with heavie taxes and payments : he robbed the church , and spoyled spirituall persons of their revenues , and tooke away their mayntenance : whereas other tyrants persecuted presbyterors : the presbyters , or ministers iulian persecuted praesbyterium , the whole order of ministers , or priesthood : by which meanes none would apply themselves to the studie of divinitie , when after long , painfull , and costly study , they should have nothing to live upon . such reformations before-named , may rather be called persecutions than reformations of a church . is this a reformation , to dispoyle their bish●ps of their livings , which they enioyed from the very beginning of christianity amongst them , and to root out the very name of bishops from among them . is this a reformation to appropriate to themselves , or convert to prophane uses the livings of their learned pastors , set apart by their fore-fathers for their maintenance , and put them to poure stipends , and oft pay them as the souldiers are paid in some places with flemmish cheese ? is this a reformation to pilfer and pill churches of their plate and rich ornaments , which many a devout saint had offered to the service of almightie god , and to convert them to profane uses , which the very goths and vandals durst not touch ( no not in their enemies churches ) for feare of gods heavy indignation upon them ? is it a reformation to pluck down churches , built to the honour of god with great labour and cost ? ( i have heard one tell me , that he saw the great church at redding , overthrowne with a myne ) god be mercifull to us , and deliver all them that beare the name of christ from such reformations . but whom should i exclaime upon for this exercrable wickednesse : upon the reformers , god forbid ? they i hope , had no such intent , or upon the ministers who had delivered their magistrates from their slavery to the pope : alas , by this meanes they were brought to misery and slavery . but upon some covetous persons , men void of all religion , who under colour of religion and pietie , ioyning with the reformers , made a prey of the church , and brought it to this misery . how can these men expect an inheritance with christ in heaven , who have defrauded him here in earth ? but what do i telling them of heaven . if almighty god did punish ananias and saphyra with suddaine death , who gave much to the church , and kept back only some part dedicated to god , and that of their owne : how shall these men stand in iudgement that never gave any thing of their owne , but have seized upon those livings , which not they , but their pious forefathers , with many execrations had given and dedicated for the service of almightie god. in this their execrable dealing , they have given great offence , not only to the romanists , but to them who are displeased with the roman superstitions and doctrines , and would willingly make a separation from them : but they see in these reformations , not a secession from their enormities , but rather a defection from all antiquitie . in my poore opinion , to overthrow the policie and government instituted by christ in his church , and continued to this our age , and used in all churches else , cannot be a reformation , but rather a deformation . all this i write not that i blame that which is reformed , but for the amendment of that which is deformed , which almighty god grant in his good time . queene elizabeth of blessed memory , was wont to say , that it is in a manner all one to have no clergie at all , as a beggerly or base one . in america . there are some christians , both roman catholicks , and protestants . the king of spaine is said to have in america foure regions , or at least the maritine parts of the said regions . the regions are new spaine , castella , neuva , peru , and brasile . the hollanders have surprised a great part of brasile . some write that the indians had some knowledge of christ before the spaniards arriued there . for the estate of religion in west india , under the spaniard , most of the inhabitants of the inland countries , and wilder parts , continue in their paganisme . thomas a iesu writeth . although ( saith he ) the indians have long enioyed the husbandry of ministers , so that all are baptized , yet very many of them worship idols , who taking offence at the covetousnesse of their parish priests , blaspheme the christian faith. in america also are divers plantations of protestants , english and dutch , not onely in the ilands , but also in the continent . and thus much i have related of the christians in the world : but whereas many places of the world are unknowne to us , so also are the sheepe of our great shepheard , who cannot all be counted , wee being ignorant of the pastures in which they feed . the spaniards have in west india some bishops . 2 what manner of christians . as i have in the first place reckoned up these severall sorts of christians before named . so in the second place my purpose is to set downe what manner of christians these be , both for soundnesse of faith , and holinesse of life : for the first , these christians are all baptized in the name of the father , of the sonne , and of the holy ghost . they receive the holy eucharist in both kinds ; according to our lord and saviours institution . they believe the creed , retaine the canonical scriptures ; yea , from some of these churches , both we , and the roman catholicks , have received the sacraments , and holy scriptures . seeing then that these christians use the same sacraments as wee doe : seeing they believe in iesus christ , and professe to fight under the banner of christ crucified , and reioyce in their suffering for his sake : farre be it from us ever to thinke these christians to bee cast away and reiected from being of the houshold of faith. of these christians brocard the monke testifieth . moreover , those whom wee iudge to be damned hereticks , as the nestorians , iacobits , maronites , and georgians , and such like are found to bee , for the most part , honest and simple men , living uprightly towards god and man. but to answer some particular obiections made by some roman catholicke against these churches . and first for the greeke christians , whom some roman catholicks account erronious in their opinion concerning the proceeding of the holy ghost , whom they affirme to proceed from the father by the sonne . now they doe acknowledge the holy ghost to be the spirit of the sonne , as well as of the father ; because the apostle saith , he is the spirit of the sonne : and in the gospell he is called the spirit of truth . now seeing it is no other thing to be the spirit of the father and the sonne , then to proceede from the father and the sonne . they agree with us in iudgement , though they differ in words , so saith lombard , thomas a iesu , and also cardinall tolet affirmeth , the understanding greeke ( saying that the holy ghost proceedeth by the sonne ) signifieth thereby nothing but that which wee our selves professe . but for full satisfaction in this poynt , read the booke lately set forth by the most reverend father in god , the lord arch-bishop of canterbury his grace , ( my honourable patron ) in which it will appeare : the greekes to differ from us in forme of words onely : so the greekes deny not the holy ghost , whom they acknowledge to be the third person in trinity , god equall with the father : neither are they hereticall in this poynt , as some affirme them to be : so condemning and casting into hell so many millions of christian soules , redeemed with the precious blood of his dearest sonne iesus christ , and for this poynt onely : moreover guido the carmelite , prateolus , and others , impute unto the grecians divers errors , which lucianus of cyprus , a bishop , a learned dominican , and a worthy man ( as possevine the lesuite accounteth him ) sheweth to be falsely ascribed to them . as that they teach , simple fornication to be no sinne , that it is no sinne to lend upon vsury : that it is not necessary to make restitution of things uniustly taken away , with other things being meere slanders . thomas a iesu writeth , that one of the principall things that maketh the grecians so averse from the latins is , that they are wronged by them by untrue reports , and slanderous imputations . of the greeke communion are the muscovites , the russes in poland , the georgians , circassians , mengrellians , and melchites , all these observe the greek rites . 2 againe , a great part of the christians in asia , persia , tartaria , and other provinces are hereticks ; who affirme , that there were two persons in christ , as well as two names : but this errour they have reiected , as onuphrius writeth , they hold nothing savouring of that errour . these christians , indeed , make a scruple of calling the blessed virgin the mother of god , left they should seeme to make her the mother of the holy trinitie and divine essence . 3 the christians in aegypt , aethiopia , with the iacobites in syria , are accused to be infected with the heresie of eutyches , wheras they curse eutyches for an heretick , for confounding the two natures of christ. they affirme , the two natures in christ to be so united , that there is one personated nature arising of two natures , not personated without mixtion or confusion . as thomas a iesu , and others affirme . 4 they scandall also the abassine christians for using circumcision : if you be circumcised , you are falne from grace , and christ profiteth you nothing ; whereas they circumcise not for any religion ; but only it being an ancient custome of the aethiopians . they accuse them also of anabaptisme , for that they wash themselves yearly in the flouds , in memoriall of christs baptisme : as the spaniards do yearly in memoriall of saint iohn baptist : and the like are the imputations laid upon other churches . to conclude this point , through the mercifull goodnesse of god , all these different sorts of christians ( by reason of delivering certaine points of faith , mistaking one another ; or variety of opinion touching things not fundamentall ; yet ) agree in one substance of faith : and are so farre forth orthodoxe , that they retain a saving profession of all duties absolutely necessary to salvation , and are members of the true catholike church of god. as these christians are orthodoxe in the mayne : so for their holy lives and conversations they are to be admired , and may be exemplary unto others . holinesse of lives . first , for their reverence in churches , no man is allowed to walke , talke , or sit in them , especially , in the time of divine service . in aethiopia , old men are allowed to use crutches in the church , and weak men to leane against the wals . iohannes faber reporteth of the rasses , that he hath not seene the like of them , for their frequenting prayer , and devotion in their prayers ; who lying prostrate upon the ground , poure out their devout prayers unto almighty god. for their chastitie , they permit no stews , nor brothel-houses among them . they punish adultery with death . the adulterer ( among the aethiopians ) is accounted to dishonour the emperour from whom all honour is derived : adulterers among them are cast alive unto the lions . they are ( among other vertues ) great lovers of truth . among us ( saith pretegian ) if any man willingly tell a lye , hee is accounted a man worthy of death : for the first he is admonished ; for the second he doth penance ; for the third he is led by a rope about his necke , out of the towne or city , and banished into some desart , where commonly he perish for hunger . for their fasts , they keepe them very strictly , farre unlike the roman catholicks in the west , who allow men to drink wine and to eate sweete meates in their very fasts . thomas a iesu writeth , that the austere living of the greekes , causeth them to contemne the latines : but let the greekes know ( saith he ) that christian righteousnesse doth not consist chiefely in macerating the body ; but in charity , faith , hope , and other vertues . although these christians are not so learned as we suppose the christians in the vvest to be ; yet they got farre beyond them for godlinesse and devotion . and if these christians shall bee excluded heaven , who ioyne believing and doing , faith and vvorkes together : alas ! where shall they appeare that come farre short of them ? but as you have heard of the great multitude of christians in the vvorld ; of their religion , holy lives , and conversations : wee may in the next place consider what hath beene the bane of the church , ( viz ) ambition ; which was the ruine of the angels in heaven , and caused man to lose paradise : of this our lord gave speciall warning to his apostles , when they strove who should bee greatest . and st. paul , more especially to the romans : boast not thy selfe against the branches : be not high minded , but feare . a great controversie arose among the bishops in the west parts of the vvorld who should bee greatest . the bishop of rome sitting in the imperiall city , claimed superiority above his fellow bishops , precending a canon of the counsell of nice : as also the donation of constantine the emperour . likewise the patriarch of constantinople ( the emperours court being removed thither ) claimed the like preheminence , by the decree of a councell , also by donation of maurice the emperour . indeed the easterne church may challenge to her selfe some preheminence , in regard of her great priviledges and prerogatives , as having all the apostles sees , the greatest number of patriarchs , being the bigger church , and more ancient . the maiesty of the emperour of constantinople for above 1000 yeares , which hath with stood paganisme , and mahumatisme : and of the emperour of moscho , and trebizond , for some hundred of years . the authority of seven generall counsels held among them . the syrian language , in which the sonne of god delivered his holy oracles : the hebrew and greek tongues , in which they were registred : and which hath had not only the holy apostles , but also christ himself , when he was in his flesh , preaching among them . and this church we are forced to confesse ( with the bishop of bitonto ) to be our mother church , from whom the latine church hath received the holy scriptures , the creedes , the sacraments , and christianity it selfe ; as the very names of baptisme , eucharist , bishop , deacon , presbyter , and many other sacred things doe testifie , moreover , they have ( as they affirme ) st. peters chaire , who was bishop of antioch , and governed that church many a yeare : hee was there incathedrated , with great reverence received and esteemed : but going to rome , he was there most vily used , and put to a most cruell death , with his fellow apostle st. paul. they also affirme that the city of antioch ( commonly called theopolis , that is , the city of god ) must needs be much dearer to st. peter , which honoured and reverenced him , than the city of rome , which most unworthily used him , and put him to death . they moreover affirm , that he must rather leave the keyes to the greek church , than to the romish , defiled with simony , vsury , avarice , and all other vices whatsoever . the greekes also charge the latines with divers errours besides the challenging of the supremacy , which they hold to be most grievous and intollerable : to teach all , & to be taught of none , and dictator-like to give lawes to bind other churches , yea , in things against their consciences , as is their doctrine of purgatory , of image-worship , abusing their fasts , making no conscience to drink in them al day long : that they scarce reade the sacred rules , and holy scriptures ; ( saying ) that the popes commandements , who for the time sitteth in the see of rome , are their canons and lawes . that they make no account of periury , yea that the pope freeth them of all periury , whensoever they intend to breake any bargaine or covenant made with any man. that the pope and his priestly traine remit slaughter , periury , and all kind of crimes past , or to come ; by which remission there is a gate opened to villany : and that which is most ridiculous , for the future time , they will remit to a determined time of moneths or years , that the latine bishops are accessary to the death of christian people , the pope especially , who pronounceth the killer of christians , such as resist the papacy , blessed and happy . that they shut up by their lawes all priests and deacons from marriage , and hold it an abhomination to receive the sacrament from married priests . that there are many church men among them , that commit whoredome , and all kinde of uncleannesse most securely , without punishment . they accuse the latines of many more errors , both in their doctrine , as also in their manners ; some of which you may finde in cardinall baronius annalls . tome 11 anno christi 1054. with some answers to them by the cardinal . but this church god hath humbled , being subdued by the mahumetans , living as the israelites in their aegypticke bondage . we may see their lamentable estate in the late martyrdome of learned cyril , late patriarch of constantinople , who had long and wisely governed that church . and it seemeth that this his crowne of martyrdome was not to him unexpected : as appeareth by a clause of a letter , written by him to our late lord arch-bishop of canterbury , viz. for the name of christ ( saith he ) which we professe , and whose marks wee beare about in our bodies , it is a ioy to us to be afflicted and vexed . so also if it bee the will of god , to abide the utmost extremity of their cruelty ; that in the fiery tryall our faith may shine more bright , and god receive the greater glory . this church hath beene humbled ( as before ) but the bishops of rome have exalted themselves , not onely above their follow bishops , but also above their lords the emperours , and the whole church of god. for the first , pope boniface the third having obtained of phocas the tyrant , the glorious title of universall bishop , by little and little the bishops of rome , subdued divers bishopricks under them . as donus the first subiected ravenna , about the yeare 676. pope stephen the ninth subdued millaine , anno 1057. and so others . yea urban the 2. exacted an oath of bishops , for the further establishing of their authority . for the second , leo isaurus being perplexed with warre in asia , and constantinople it selfe being besieged by the caliph , pope gregory the second stirred up the princes of italy against the said emperour , who tooke italy from him ; of which the pope hath a part , now called st. peters patrimony , which the emperour could never againe recover : the bishops of rome dividing the empire into the east and west , pope leo the third proclaimed charles of france emperour , about the yeare 881. and pope iohn the thirteenth , translated the empire about the yeare 968 , from the french to the germans . thus by little and little the emperours waxed weaker , and the popes stronger , untill the time of gregory the seventh , who founded ( as aventine writeth ) the pontificall empire . to this man ( saith onuphrius ) the church of rome is beholding for her freedome , and that shee is preferred above all kings and emperours , whom before they obeyed as their lords , acknowledging themselves to bee their vassalls ; as manifestly appeareth among other records , by the dating of their ancient bulls and charters , thus expressed : such a one , our lord and emperour reigning . as also by the letters of the bishops of rome , written to the emperours ; as of pope leo the first to martian : by all meanes wee are to bee obedient to your piety , and most religious will : as also of gregory the great to maurice the emperour : i being subiect to your command ; and of divers others , as of liberius to constantius : leo the first to theodosius : simplicius to zeno : foelix to the same emperour : pope anastatius to anastatius the emperour : martin to constantine , with many more . and some of the bishops shew a reason of this their obedience to be , because they are commanded so to doe in holy scripture : st. peter himselfe commanding obedience to the king , as supreame . thus they were for many hundred yeares subiect to the emperours : but now they claime a superiority above kings and princes , and challenge to themselves plenitude of iurisdiction , to take away , and to give empires and kingdoms at their pleasures , bringing the emperours in subiection . pope constantine gave his feet to kisse to iustinian the emperour . gregory the seventh compelled henry the fourth to wait bare-footed at his doore three daies and three nights , craving absolution . alexander the third set his feete upon the emperour fredericks neck . and as they have lift up themselves over their fellow bishops , and their lords the emperours , so also over the whole church of god , ( viz. ) above generall councells : a generall councell is the representative church of god upon earth : they claiming power to iudge & controule all men , her selfe to be iudged of none : yea , to make new articles of faith. and as the donatists falling from the unity of the church , fell also into this hereticall opinion , that the catholicke church of god was no where to be found , but in a corner of africa , where they dwelt , and amongst them . so the romanists affirme the catholick church of god to be onely in rome , and in the countries subiect to their bishop . and therefore they tearme themselves catholicks , excluding all other christians in the world out of the catholike church , and so heaven , and putting them into the state of damnation , ( though never so orthodox and pious ) for not being subiect to their bishop onely . yet many of these christians , by them so damned ; suffer grievous persecutions for iesus christs sake ; which they might quit themselves of , if they would renounce their saviour ; and also attaine great priviledges and preferments . and that which is more , some of these churches so damned , and condemned by them , never heard of the bishop of rome . postel writeth a booke of the great multitude of christians unknowne to the latine world. before , the papacy of iulius the third ( writeth miraeus ) the name of the chaldean patriarch was unknowne to us : neither doe i find any mention of him in the popes records . and yet cardinall amuleius reporteth , that hee and his bishops had long kept the faith , and also many of them had suffered martyrdome for christs name . also the indian christians of taprobane , and the islands adiacent ( saith thevet ) nor their fathers never heard of the pope of rome , nor his cardinals , nor of the greek patriarchs , nor of the councells , untill the portugals came among them ; and yet they kept the ceremonies of the primative church , which they received from the apostles , and their disciples . god forbid that all these christians , and especially they that have given their bloods for iesus christs name , and glory in his crosse , should be excluded for having any share , or benefit by christs blood ; and this for not being subiect to the pope of rome , and for not being members of the roman catholicke church , which they never heard of . by this their uncharitablenesse , doe not the romish catholicks cut themselves off from the unity of the catholicke church : as firmilian writeth to st. cyprian , of pope stephen excommunicating other churches . thou hast cut off thy selfe from the unity of the churches : deceive not thy selfe ; he is a true schismaticke that maketh himselfe apostate from the communion and union of the churches : thou thinkest they are divided from thee , but thou onely art separated from them . as the church of rome hath exalted her selfe above all other churches , so also the roman catholicks are accused for devising , and adding some new articles of faith to the old ones , much advancing the state and profit of their clergy which the other christians will not , nor dare admit of , having received onely twelve from the holy apostles . as first , they have made the popes supremacy ( before named ) an article of the faith , ( viz. ) that their bishop is head of the whole church of god ; and that every soule must be subiect to him upon necessity of salvation . secondly , * that their bishop cannot erre in cathedra . thirdly , that their bishops hath power to depose kings , and to dispose of their kingdomes . fourthly , for the honour of the inferiour clergy , they have made transubstantiation a doctrine of faith , by which every priest hath superlative power given him . as a reverend bishop writeth ( viz. ) to doe a greater worke daily than god did in the creation : for therein almighty god made but creatures : but in this the priest ( as they say ) can make his maker . fiftly , for the more honour of the clergy , they allow them , the onely use of christs blood in the eucharist , prohibiting the laity the use thereof : vvhich all the christians in the vniverse enioy , but onely the romish catholick laitie , and for this they have made a decree flat against christs institution . viz. although the lord christ in his last supper did deliver this venerable sacrament in both kinds , &c. yet , non obstante , they doe approue and decree for a law , the custome of receiving in one kind . againe , for the better maintenance of their clergy , they have invented new devises ; as purgatory , with the horrible paines thereof , as with burnings , boylings , and roasting of soules ; they doe so fright simple people , that they get much mony from them . of this place the bishop of rome hath iurisdiction ( the other orthodox patriarchs having nothing to doe with it ) commanding out whom he will : much treasure is got hereby . 2 pardons , which are grounded upon purgatory . pardons began ( saith fisher , bishop of rochester ) when men were frighted with purgatory . 3 the inferiour clergy doth also share with the pope in the profits of purgatory ; for they have turnd the holy sacrament of the eucharist into a sacrifice , true , reall , and propitiatory , under the name of masse , in which they doe say , that the priest doth truely and really offer up christ to god his father : but this is done by way of bargaine and hire , for remission of sins , and freedome of soules out of purgatory . and of this they make great profit . 4 they have made a canon for the worshiping of images , ; and for this cause they have in every church an image or more of some of their saints ; many of which , simple people , and especially foolish women , are made to beleeve , to have some speciall vertue to helpe , as st. radegond can make barren women fruitfull . st. bartilmew can make women to conceive a male-child or a female , according to their desires . st. margart can give them easie labour . st. uncomber can make peace betweene married folk . st. edith can keepe corne from blasting . and to these saints simple people did trot with rich offerings , and worship these saints with kneeling , bowing , and praying before them : yea , the priests carry them about in procession with great pomp , playing at noddy with the simplicity of the people . 5 they have also devised a treasury , in which is reserved the surplussage of the sufferings of christ , & of the saints . whereas ( say they ) the least drop of christs blood had beene sufficient to have saved all the world. and that christ shed all his blood ; and also that many holy men suffered more than their sins deserved : least their sufferings should be in vaine , they are reserved in this treasury for the pope to bestow where he list . the other orthodox christian patriarchs having nothing to doe with this treasurie . with this , and such like devises they get much money from simple and silly people . for the confirmation of these things , although they have no scriptures , yet they will store you with multitudes of miracles and visions . these , with some other the church of rome hath canomzed for articles , or doctrines of faith : as if the apostles creed should be defective , which the other christians in the world thinke to bee compleate enough . about these additions is the contestation betweene the roman catholicks , and the other christians of the world . these are urged by the romanists under their popes curse ; and these additions are reiected by others fearing gods curse , being articles not left by the holy apostles , nor found in holy scriptures : the societies of christians before named ( excepting the romanists ) doe all genegenerally ( as i find ) deny the popes supremacy , viz. first , that every soule must bee subiect to him upon necessity of salvation . secondly , they affirme the roman bishops to be subiect to error , as other bishops are . thirdly , they deny that he hath power to depose kings , and to dispose of their kingdomes . fourthly , they teach not works of supererogation . fiftly , they admit not of purgatory . sixtly , nor pray for deliverances of soules , from any temporall punishment after this life . seventhly , they reiect the romish doctrine of pardons and indulgences . eightly , they allow not private masses . ninthly , they administer the communion in both kinds , daring not to keep the cup , the symbol of our lord iesus christs blood from the laity . tenthly , they believe not the romish transubstantiation . eleventhly , nor the now reall sacrificing of our lord iesus christ to quit soules out of purgatory . twefthly , they have married priests . thirteenthly , they make no image of god. foureteenthly , they have most of them their service in their owne , or a knowne language . and these are some of the causes of the bitter contentions between the roman catholicks , and these other churches : and as the roman church excommunicateth these churches ; so doe they excommunicate the roman church : for example ; the patriarch of constantinople doth yearely excommunicate the pope and his church for schismaticks : the moscovites doe the same , as counting the pope an hereticke . the patriarchs of ierusalem & antioch have done likewise . the christians under the patriarch of mozul , call the pope the reprobate bishop : other call him antichrist . the copts account the roman church hereticall and avoid the communion and conversation of the latines no lesse then of the iewes . thus some of the popes of rome have beene like ismael , whose hand was against every man , and every mans hand against him . the turkes in their mahumetan worship . the pagans in their adoration of the sun and moon . the aegyptians in the service of isis and osyris , use diversity of worships and rites , and yet still retaine the ill-tied knot of friendship in their idol-worship . but christians differing , thunder calumnies , & bolt out excommunications one against another , & after their excommunications usually follow eradications of kingdoms , people , & estates by conspiracies , rebellions , and hostile machinations by generall massacres , and particular torments : as how many kings and great persons have beene murthered by their desperate assassins . the said massacre in france is not to be paralelled by any ancient cruelty . the acharonticall powder treason , for the heinousnesse thereof , will seeme incredible in the ages to come . examples are infinite ; yea , so great is the uncharitablenesse and cruelty of the roman catholicks to the christians of the reformed churches , that if any of them dye among them ; they setting themselves ( as if it were ) upon gods tribunall , ( in whose secret cabinet is blessing and cursing ) give sentence of damnation against them , sending their soules packing to hell , and denying their bodies christian buriall . barbarous cruelty , voyd of charity ! as a tree is knowne by his fruit , so is the true church by charity : by this ( saith our lord ) all men shall know that yee are my disciples , if yee love one another . zaga-zabo , an aethiopian bishop , and sent embassadour from the emperor of aethiopia to the k. of portugall , complaineth : his words are these : the romish doctors ( i know not how piously ) forbad me the communion of our lords body , all the time i was in portugall , even the space of seven yeare ; and ( which i cannot relate without grief and tears ) i was reputed among the romanists as a heathen , and anathema : upon which their doings , let him that governeth all things looke : to whose iudgement i commit these their doings . this their uncharitablenesse doth not onely offend other christians ; but also it maketh the very mahumetans to loath our profession , to condemne our faith , and to persecute our persons . good iesus ! when shall these iarrings have an end ? when shall the church catholicke live in union of faith , and communion of charity ? o miserable christians , returne unto the lord , and he will cure you : earnest prayer , endlesse devotion , volumnes of penitentials , ninives fastings , peters weeping , pauls conversion , is the metredate and true alexipharmacon to cure this vlcer , to heale this never enough to be lamented schisme . alas , who shall furnish my eies with floods of water ? who shall make my head a living spring , that i might water my couch with sorrowfull teares ? as for us clergy men , let us not so much endeavour to make the christians our adversaries odious to our people ; as to move them to commiserate their estates , and so to make our ioynt prayers to almighty god , ( not for their confusion ) but for their conversion . oh would to god , the potentates and monarches of christendome would ioyne hand in hand , to make up the breaches of zyon , and to build up the wals of ierusalem . oh sweet iesus , that cleansed thy church by thy most precious blood , prince of peace , and author of love , grant us thy peace . to conclude , my most humble prayer to almighty god is , that he would vouchsafe us , most unworthy , to enioy that legacy which our lord and saviour iesus christ left unto us , viz. my peace i give unto you ; my peace i leave with you . and for this cause , i humbly supplicate his divine maiesty , that he would incline the great bishop of rome , pope urban , whom he hath endued with many gifts and graces ; with the hearts of the lord cardinalls and prelates of the church of rome ; that they would submit themselves to retrograde from some of their new canons , to the ancient primative canons of their church . viz. that they would restore to the church of god , of which they have cure , in the sacrament of the eucharist , the cup , the symboll of our lord iesus christs blood , according to our lords holy institution , and practise of the ancient roman church , and of all the other christian churches in the world. that they would suffer our lord iesus christs sheepe to drinke of the waters of life , ( viz. ) to have the use of the holy scriptures in the vulgar tongue , ( from which they are now restrained ) with their service in their own tongue . that they would permit marriage to all men , and represse stewes and brothel-houses , permitted by them , scandelous not onely to all the christians in the vvorld ; but also to them which are without : with some other like things ; which may admit of reformation . and also , whereas some other churches pretend to abhorre idolls , i wish from the bottome of my heart , that they would also abstaine from committing of sacriledge . and whereas they cry out of permitting of stewes and brothel-houses in the roman church ; that they would be as zealous in not permitting oppressing usury among them : both which are alike abhominable in the eyes of almighty god. sweete iesus ! what should not a man doe ? yea , what should he not suffer , to quench the fire of contention in the christian world ! there was a time , when the roman church did acknowledge her selfe a sister , and not a mistris . there was a time , when as , with an harmonious concord , she suffered with the rest of her sisters , even when as arrianisme had in a manner overwhelmed the world . there was a time , when she gave her helping hand ( as at the famous councells of nice , ephesus , constantinople , chalcedon ) and did not rule after a dictatory manner . let none foster schisme against conscience to maintaine themselves in dignities , wealth , and promotions , to the ruine of the christian world. christs coat is rent , his garment is torne in pieces : the world is distracted and distempered with the raging waves of opinions : by which meanes , the turke over-ruleth the flourishing and most famous parts of christendome : and have erected the worship of mahumet , even in the stately oriental basilisks . constantinople , the queene of beauty , is become a mansion of mahumetans : and , if these devisions continue stil , the rest of the christian world is likely to be in great danger . the good god of peace , make peace in christendome : and grant that all that confesse his holy name , may agree in the truth of his holy word ; and live in vnity and godly love. amen . finis . errata . page 5. in marg . read quod habetur . p 9. l. 5. r. lazarus first bishop of massilia . ibid. l. 18. r. cleve p. 10. l. 11. r. wertzhurg . l. 13. r. voitland . p. 14. tit. r. romanists . l. 14. r. barnabas . p. 15. tit. r. romanists . p. 24. l. 11. r. accounted . mar . r. sinas . p. 30. l. 20. r , a jesu . p. 36. l. 16. r. to put . p. 38. l. 12. r. presbyteros . p. 41. tit. r. bishops in ancient times . p. 43. l. 7. after continent . r. the spaniards have in west india some bishops . p. 53. l. 13. r. almost all . p. 59. l. 14. r. 801. p. 65. mar r. extra . mar . r. missae . p. 73. l. ● . r. l●te . p. 72. l. uit . assassinates . p. 7● . l. 22. r. hath . notes, typically marginal, from the original text notes for div a08829-e500 mat. 28. 19. mar. 16. 20. mat. 28. 20. the turks doe not only permit but defend every man in the exercise of his religion . the division of the world. 1 protestāts england . scotland . cambdens brit. pag. 2. ireland . ann. anno. 35. addit . mar . manu . s. quae habetur in bibliotheca vaticana . dorotheus . some write that the scots had a bishop calld palladius about the year 196. in the time of donald , who first of all the kings of scotland stamped the crosse upon his coin , being the badge of christianity . merm . de conv . p. 60 quorum sanctâ praedicatione rex lucius & totius britanniae primates baptismum susceperunt . lib. sa . teilai ecclesiae landaven . archiep. arles anno 350. as there have beene of the clergy about 160. lord chancellours of england , 80 lord treasurors , & all the lord keepers of the privy seale , were generally clergy men . the masters of roles were all clergy men untill the 26. year of k. henry 8. there have bin 12. clergy-men lord chief iustices of england . the victorious k. edward 3. having a great care to advance such persons in the great offices of his kingdō and houshold , as did excel others in innocency of life , about the 39. of his raigne , had these clergy mē officers . the lord chancellor , the l. treasurer , the l. privy seale , the mr. of the roles , the chancellor of the exchequer , the treasurer of the houshold , the mr. of his jewel house , with many others . vide stow , p 266. moreover in the absence and minority of the kings , divers clergy-men have bin custosses or vice-royes of the kingdome . * merm theatrū convers . pag. 83. mirae . de stat . relig . p. 128. transilvania . poland . brerw . enquire pref . matth. a micou . l. 2. france . lazarus was the first bishop of masillea . doroth. in synop. bed. l. 1. c. part of germany . thesaur . polit. apot. 6 mirae de stat . relig. lib. 1. cap. 33. mercat . pa. 134. theat . convers . pag. 57. parts of the netherlands switzerland , grisons . hungary . austria . bohemia . romanists . spaine . damianus à goes , reckoneth eight archbishops , and 48 bishops . eugenius was the first bishop of toledo . damian . à goes hispan . pag. 19. dam. p. 21. italie . merm . theat . convers. france . doroth. in synop. relation of the most famous kingdomes , pag. 174. bodin . poland . imper. mūd . catal. p. 40. part of germany . netherlands switzerland grisons . fletcher . fabr. relig . moscov . pag. 170. greeks . boter . relat . par . 2. grand . turco . godin . curiop . pag. 276. doroth. in synop. rom. 16. doroth. merman . convers . theatr. pag. 41. 42. cedreu . de stat . eccles . pa. 45. he hath yearly from them 500. scutes . poss. muscov . p. 1. 1 ierusalem . tyrr . histor . bells sacri , lib. 14. c. 12. isay 2. 3. hist. eccles. ●b . 5. cap. 9. 2 antioch . tyrr . histor . bel . sacr . lib. 14. pag. 247. 3 georgians . chyt . de stat . eccles. p. 22. 4 circassians . 5 mengrellians . 6 asia the lesse merman . theatrum conver . p. 93. 7. christians of casan & astracan . 8 armenians . annal. tom. 12. p. 319. relatio hist. duae duar . legat . colon. an. 1611. p. 5. nicephor . li. 7. cap. 12. herb. relat . 9 iacobites . thom à iesu. convers . l. 7. cap. 14. zonor , annal tom. 3. in heraclio brer . p. 150. chaldean under the p. of mozul . brerwood . enquire . hispan . exped . apud sinab . p. 125. hist. orient . c. 77. p. 149. hisp. exped . apud silias , lib. 1. p. 124. 11. maronites . 12 indians of st. thome . hisp. exped . apud sina , lib. 7. p. 125. inter relat . novi . orb . p. 145. 13. china . imp. mund . catal . p. 159 trigautius . hisp. exped . apud sinas , pag. 125. kirk . prodro . pag. 58. idem pat. eman. dia● in epist. 23. aug. 1625. pa. francis. vid , kirk . p. 58. de region . orient . lib. 2. cap. 64. 14 cathaia . africa . 1 alexandria . evagr. li. 2. cap. 8. merman , theat . convers . pa. 30. abassines . alvar. sect . 14 pa. 1089. purch . damian . à goes de aethiop . morib pag. 203. de convers . omnigent . pa. 373. vid gaulter iesuit in chronolog . 3 cephala . cosmograp . fol. 99. 4 matacassiās thevet . ib. 5 north-west of africa . miraeus de stat . relig. lib. 3. p. 196. idem ibid. monomopata . zocorara . herbert . relat . epist. 225. bishop of hippo , anno 395. cyp ep. 60. bishop of carthag . an . 250. euseb. lib. 6. cap. 42. cornel bishop of rome , anno 252. reade do. saravia , lib. 2. of honour due to prelates , c. 12. 1 sam. 2. 36. lib. honour due to prelats , c. 32. lord coke 2 part of his reports . breew . p. 20. de convers . omni gent. lib. 1. pag. 4. terr . sanct. descrip . pag. 325. greeks . gal. 4. john. 16. in ioan. cap. 15. not 25. pag. 24. 25. possevine biblioth . li. 6. cap. 1. convers. omn. gent. l. 7. par . 1 c. 33 in vita iulij 3. p. 389. edit . col. 1626. reverence in churches . godig . de abas . rebus pag. 133. religio moscov . pag. 188. chastitie . in epist. apud fra. hesse in itinerario . godig . lib. 1. cap. 16. de convers . omn. gent. p. 284. bane of the church . rom. 11. 4 gener. coun . at calcedon . can . 9. ibi . terminentur . allegations of the patriarch of antioch , & germanus patriarch of constantinople , excommunicating the pope . math. paris . p. 465 irenaus rodoginus . pag. 18. idem ibidem idem . p. 23. iren. rodog . pag. 30. anno. 606. annal. li. 5. a. 447. in vit . greg. 7. guichard . lib. 4. epist. 59. epist. 6. epist. 3. in sexta synod . constant . act . 4. epist. 1. 1. pet. 2. 13. to the k. as unto the superiour . comp. cosmog . miraeus de stat . relig . l. 2. cap. 5. narratio card. amulei . ad con-trident . pa. 195. acta conc . tridēt . cosm. lib. 12 cap. 2. fo . 421 cypr. ep. 75. p. 204. exttra . de major & obedient . cap. unam sanctam . * gregory the great the 62. pope of rome writeth that none of his predecessors tooke that name upon them . the word transubstantiation is not in our ancient writers , found first in hovenden . p. 304. who lived about the yeare 1204. biel canon missa . these saints we had in england . inquire for st. radegonds chappell in the temple london . the barren women were wont to knocke at one of the knights templat chāber doores , by whom she was brought to the saint for helpe . st. bartilmew was purveior to st. thomas becket : they that would have a male-childe , offered to him a cock ; they that would have a female offered a hen , vid. lamber . peramb. page . 511. enquire for st. uncomber in st. pauls church in london . to this saint they offered oates . shrined at wilton . adoration of images not used in england many 100 of yeares after christ. alcwine writ a booke against it subscribed by our bishops and princes . read roger hovenden , simon of durham . flores hisstoriarum . histor . of rochester . in praefatione ante acta theolog . witerberg . & hieremiam patriarcham . sacran . ca. 2. error 3. thevet . cos. lib. 9. catho . tr●● . quae 2. thev . cosm. lib. 10. brerw . enqu . pag. 159. john 13. 35. damian . a goes de aethiopum morib . pag. 235. to the jews natural, and to the jews spiritual with a few words ro [sic] england my native country, &c. : some sensible, weighty queries, concerning some things very sweet and necessary to be experienced in the truly-christian state : whereunto is added a postscript, containing some queries on isa. 50, 10, 11 ... / by isaac penington. penington, isaac, 1616-1679. 1677 approx. 86 kb of xml-encoded text transcribed from 37 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-10 (eebo-tcp phase 1). a54072 wing p1214 estc r36966 16167774 ocm 16167774 104957 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a54072) transcribed from: (early english books online ; image set 104957) images scanned from microfilm: (early english books, 1641-1700 ; 1598:23) to the jews natural, and to the jews spiritual with a few words ro [sic] england my native country, &c. : some sensible, weighty queries, concerning some things very sweet and necessary to be experienced in the truly-christian state : whereunto is added a postscript, containing some queries on isa. 50, 10, 11 ... / by isaac penington. penington, isaac, 1616-1679. [10], 58, [2] p. [s.n.], [london] printed : 1677. added extra t.p.: to the jews natural, and to the jews spiritual ... / written in traveling bowels by isaac penington. reproduction of original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng society of friends -apologetic works. christianity -essence, genius, nature. theology, doctrinal. 2005-09 tcp assigned for keying and markup 2005-12 spi global keyed and coded from proquest page images 2006-11 taryn hakala sampled and proofread 2006-11 taryn hakala text and markup reviewed and edited 2007-02 pfs batch review (qc) and xml conversion to the jews natvral , and to the jews spiritval ; with a few words to england my native country , &c. some sensible , weighty queries , concerning some things very sweet and necessary to be experienced in the truly-christian state. whereunto is added a postscript , containing some queries on isa . 50·10 , 11. a scripture of deep counsel & concern to the darkned and distressed states , of some among those that fear & obey the lord. by isaac penington . printed in the year , 1677. to the jews natvral , and to the jews spiritval ; with a few words to england my native country . whereunto are added two or three queries touching the river and city of god , and the pure stilness , wherein god is known and exalted as also some questions answered concerning the true church , ministry and maintenance under the gospel , & about the lamb's war. written in travelling bowels by isaac penington . truly god is good to israel , to such as are of a clean heart , psalm 73.11 . behold an isralite indeed , in whom is no guile , joh. 1.47 . for he is not a iew that is one outwardly , neither is that circumcision , which is outward in the flesh ; but he is a iew which is one inwardly , and circumcision is that of the heart , in the spirit and not in the letter , whose praise is not of men , but of god , rom. 2.28 , 29. behold , the dayes come saith the lord , that i will punish all them which are circumcised with the uncircumcised , egypt , and iudah , and edom , and the children of ammon , and moab , and all that are in the utmost corners , that dwell in the wilderness ; for all these nations are uncircumcised , and all the house of israel are uncircumcised in the heart , ier. 9.25 , 26. printed in the year , 1677. the preface . what a day of distress , and revelation of the righteous judgment of god , is to come upon the wicked and ungodly world ( even upon man , who was created in the image of god , but is now fallen from it , and found out of it , and in another image very unlike it ) the eye which the god of this world hath blinded , and the heart which he hath hardened by sin and transgression , hath no sense of . what a day of distress and misery some in this nation ( and in other parts of the world ) have already met with ; how they have felt the weight of sin upon their spirits , and what a sore thing it hath been to them to feel their souls separated from that god that made them ( who is the husband and father , king and preserver of souls that are found in his image and nature ) how they have been inwardly captivated by a forreign power , and oppressed , and made to serve under sin , and could hear no effectual tidings of his appearance who was able to save , but their spirits were ready to sink , and their hope of redemption , from that which oppressed and captivated them , almost cut off ; this being an inward state and condition , hath been altogether hid from the eye which is outward . how the lord at length appeared unto these ( his bowels having long rowled over them , and he having long waited to be gracious to them , even till the fully acceptable and set time was come ) how his light hath shined in and upon them , how he gathered those dry bones together , and breathed life into them , and made them live ; this is also altogether an hidden thing from the eye of the world. how the lord , who appeared to them , hath exercised and tried them ; how he hath judged them , and how he hath saved them ; what desolations he hath made inwardly in them , and what he hath built up there ; what an hammer , a sword , a fire , &c. his pure word of life hath been in them ; how that birth which could live without god , without his inward life , or upon words and knowledge without life , hath been famished , until by the pain of the famine its very life and breath hath been taken from it , and it crucified with christ , by the pain of the cross of christ ; and what birth hath been raised and crowned afterwards , and beautified with the ornaments of righteousness and salvation , yea , with the endless love and mercy of its god ; and how the lord is with his people , and dwells and walks in them , and how he hath humbled them to walk with him ; and how in fear and humility they do walk with him in the light of the day everlasting , even as god is light , and walks in the light of his own day ; these are very strange and unknown things to the wisest and most prudent in religion at this day , who are not gathered into the mystery of godliness ( nor into the spirit , power and glory of the father ) where these things are revealed in and by the son. what faith the children of wisdom have , in the wisdom and power which hath appeared ; what confidence they have in the lord their god , that he will stand by them in all their exercises and trials , both inward and outward ; and what experiences they have had of the lords standing by them in both ; how his faithfulness doth not fail , and how their faith in him is upheld and preserved by him , that it doth not fail in the stormy time , or hour of greatest distress ; and how their eye is unto him , and their hearts with him in the calms , so that their god is all in all unto them continually ; ( and who knows this , but they that have it ! ) oh who can utter or declare the sweetness and certainty of this , where it is enjoyed ! what love also the lord sheds abroad in their hearts , and how he teacheth and causeth them to love , by often circumcising their hearts , and cutting off that which hindereth the pure love from springing in them ; and how they love others in the love wherewith god ( who is love ) hath loved them ; and how natural it is to them to pray for their enemies , and to bless them that curse them , and do good for evil , but cannot requite evil for evil , being transplanted into and growing up in the root that is good , and sends up good sap and virtue into them , which nourisheth all that is good in them , but is death and destruction to the remainders of evil , as the lord pursueth and findeth it out ; oh how impossible is it for the heart of man to conceive or understand ! now , i also having tasted of the mercy and goodness of the lord , and having been brought out of a state of great misery and sorrow of heart into the redemption and joy of god's chosen ; and having found the lord faithful to me , and giving me faith in the appearance of his spirit and power in me , and true love ( tender love ) not only to my brethren in the truth , but to all mankind springing in me , and divers fruits issuing forth from it , some of them at this time i cannot but publish , and the lord open the hearts of those whom it concerns , that they may find some help , benefit and furtherance by it ; for it is the joy of my heart to receive good from god , to be filled with his blessings , to have my cup overflow , and that others ●ay be helped , refreshed and gladed therewith , and by the sweet taste thereof led to wait for the opening of the same root and fountain of life in themselves , to yield living sap , and send forth living streams in them day by day ▪ somewhat in the love of god to the jews natural , or seed of abraham after the flesh . o the glory of your state outward , who were the people whom god once chose and loved , and manifested his power and presence among , above all people ! whose land was the glory of all lands , to which god brought you out of egypt by an out-stretched arm , through a dreadful vvilderness , wherein ye were tempted , tried and exercised , and the succeeding generation fitted to enter into . o what laws and statutes , and righteous judgments did god give you , such as no nation besides had ! vvhat a temple had ye to appear before god in , and the ark of the covenant , and holy priests , kings and prophets ! and how nigh was god to you , to be enquired of by you ; and how ready to hear your prayers , in all that you called upon him for ! the eternal god was thy refuge , and underneath were the everlasting arms ( the lord was thy rock , and thou wast built upon him ) and he did thrust out the enemy before thee , and did say . destroy . and when the arm of the lord did destroy them before thee , thou didst dwell in safety alone , and the lord was a fountain of living waters to thee , and his heavens did drop down fatness upon thee . happy wast thou o israel , who was like unto thee , o people saved by the lord , the shield of thy help , and who was the sword of thy excellency ! and thine enemies were sound lyars unto thee , and thou didst tread upon their high places : and it might have been still so with thee , hadst thou not been unmindful of the rock that begat thee , and forgotten god that formed thee : for thy glory should not have been taken from thee , but swallowed up in a higher glory , wherein thou mightest have had the first and chiefest share , hadst thou not , by thy almost constant rebellion and unbelief , provoked the lord against thee ; not only often to afflict , but at last utterly to cast thee off from being a people , and chose a people in thy stead , who should bring forth better fruits to the lord of the vine-yard , then thou in thy day hadst done . yet when thy state was thus glorious , it was not a state of the truly-substantial , lasting glory , but a shadowy state or representative thereof . thy day of glory was not the day of the messiah , the day of everlasting light inwardly , wherein the lord alone is exalted , inwardly in the hearts of all , in whom he b●eaks down all that is contrary to the light of his day . thy day was but the day of the outward shadows of the heavenly substance ; but when that day ( the day of the inward substance and glory ) shined , thy shadows or shadowy state was to fly away , and to be swallowed up in the pure substance and spiritual kingdom of the messiah . thy birth from abraham after the flesh ; was not the birth which was to inherit the promise in the kingdom of the messiah : but there is a birth inwatdly born of the spirit , born after abraham in his faith , who travels inwardly , as abraham did outwardly , and seek an inward country & city , whose builder and maker is god : to these the spiritual kingdom and promises belong . thy circumcision was but the circumcision outward , the circumcision of the flesh ; it was not the circumcision of the heart . that i● the circumcision of the inward jew , which indeed the scripture call'd for from you , because there was somewhat near you , which wold have so circumcised you , had ye hearkned and given up to it : but ye , as a people , were not so circumcised , but were a stiffnecked people ( as moses and the prophets were still complaining of you ) uncircumcised in heart and ears , resisting god's spirit , both in your own hearts and in the prophets , until the lord was provoked to take away both vision and prophet from you . the aegypt , in which your fathers were in bondage , and pharaoh who oppressed them , was but the aegypt outward , and pharaoh outward . there is an inward aegypt , wherein the spiritual seed , the inward man , the soul is in bondage ; and there is a spiritual pharaoh , that oppresseth the spiritual seed , in spiritual aegypt . and there is a stretching out the arm of the almighty inwardly , to break the strength of the inward pharaoh , to pierce leviathan the crooked serpent , and to deliver the soul from under his captivity . the wilderness also your fathers were led through , was but the outward wilderness ; where they were tempted & tried by the lord many wayes , that he might do them good in the latter end . but the inward israel , after they are led out of the inward egypt , are tried in the inward wilderness ; where they are judged after the flesh , and that wasted in them ▪ which is not to enter into & inherit the good land , where they are tried in the furnace of affliction , & their filth purged away by the spirit of judgment & burning , that the righteous nation , which hath received the holy inward law , & keeps the truth , may enter into the good land , city and kingdom of the messiah , and inherit the blessed promises of life and salvaton there . moses , your great prophet , was a type of the great , lasting , standing prophet , whom god would raise up like unto moses , who was to give his inward law ; as moses did the outward ; and to lead all the spiritual israel , as moses did the outward israel , and his word was to be heard & stand in all things whatsoever he shall say unto his people : and whosoever will not hear and obey this prophet , shall be cut off from among the holy , spiritual , and inwardly living people . joshuah , who succeeded moses , led but into he figurative rest ; he was but a figure of him , that inwardly leads into the inwad and spiritual rest ; which the true jews , which are inwardly created and formed by god , and made a willing people in the day of his power enter into . the pillar of cloud and pillar of fire in the wilderness , were but figures of the spiritual pillar of cloud and fire , by which the spiritual israel are led and defended in the glorious gospel-day of god's spirit and power , read isa . ch . 4 which speaketh of the gospel-day , and the pillar of cloud and fire to be created therein , and of the defence which is to be on all the inward and spiritual glory . the land of canaan , the outward good land an● kingdom of israel , was but a figure of the inward land and kingdom of the inward israel , in the dayes of the messiah . this is the land of judah , in which the song is sung , because of the inward strong city , where god appoints salvation for walls and bulwarks , which the righteous nation which keepeth the truth enter into , isa . 26. their outward kings in that land , and particularly david , were but types of the spiritual king , the spiritual david , whom god would raise up to the spiritual people , who should seek the lord their god and david their king , who shall be their spiritual shepherd and ruler , whom god hath appointed to fed them in the integrity of his heart , and to guide them by the skilfulness of his hands , who is king of righteousness tnd peace inwardly , and who ministers righteousness and peace to the sheep and lambs of his pastures . their outward priests ( even their high-priests ) were but a representation of the great high-priest of god , who was to be a priest for ever , after the order of melchizedeck , psalm 110. their outward covenant ( made with them from the outward mount sinai , upon the giving of the law , and holy statutes and ordinances , by which they were to live and enjoy god in their outward state ) was but a shadow of the inward and spiritual covenant , the new and everlasting covenant , which god makes with his inward and spiritual people in the latter dayes . their outward law , as 〈◊〉 written & engrav'n in tables of stones , was but a shadow of the inward law , which god puts into the children of the new covenant , insomuch that they need not go outwardly to learn the knowledge of god , or his will or law ; but the inward israel find it inwardly written within . there the isles , who wait for the law of the spirit of life , for the law of the messiah ; receive the ministration of the law ( in the spirit and power of the messiah ) which they wait for . their outward mount zion , on which the outward temple was built , by solomon that wise king , that righteous king , that peaceable king , was a figure of the inward mountain , whereupon the inward house is built in the dayes of the gospel , in the dayes of the messiah . and to this mountain are the spiritual people to come up and worship . and this is the zion and jerusalem ( even inward and spiritual ) from which the law and word of the lord go forth in the dayes of the messiah . and the spiritual house of jacob combind or agree together , to walk in the light of the lord , who sends forth his light and truth , and leads them to his holy hill , and to his tabernacles . their outward tabernacle and temple , sanctified by god for him to dwell and appear in , was a shadow of god's inward dwelling-place in man , i will tabernacle in them . god dwelleth not in houses or temples made with hands , that is not the place of his rest , as saith the prophet isaiah ; but the high and lofty one , that inhabits eternity , whose throne is in heaven , and the earth his footstool , he dwelleth also with him that is of an humble and contrite spirit , to revive the spirit of the humble , and to revive the spirit of the contrite ones . their outward sabbaths were not the lasting sabbath or rest of the gospel , but given them for a sign ; but the day of redemption from sin , the day of resting from sin , the day of ceasing from the works of the flesh , the day wherein god is all , & doth all by his spirit & power inwardly , and wherein he alone is exalted ; this is the day of rest , which the lord hath made for the spiritual israel , and which they are glad of and rejoice in . so their incense and sacrifices were not the lasting incense and sacrifices , but shadows thereof . the prayers of the saints , when god pours out the spirit of prayer and supplication upon them , and they pray to him therein , that is the incense . let my prayer be directed before thee as incense , and the lifting up of my hands as the evening sacrifice . and this was the incense and a pure offering , whic● in every place was to be offered up to god's name among the gentiles , when his name should be great among them , as malachy foretels . and what said david of old when god's spirit and the holy vision was upon him ? sacrifice and offering thou didst not desire , mine ears hast thou opened : burnt offering and sin-offering hast thou not required . then said i , lo i come , in the volmn of the book it is written of me : i delight to do thy will , o my god : yea , thy law is in the midst of my bowels . the sacrifices of god are a broken spirit ( rent your hearts nd not your garments , and turn to the lord your god ) a broken and a contrite heart , o god , thou wilt not despise . the offering praise to god from a sincere heart , and the ordering of the conversation aright , these are the sacrifices well-pleasing to god ; for sacrifices were not the thing which god mainly required of outward israel : but this obey my voice : and obedienc is more acceptable then all other sacrifices , and to hearken then the fat of the choicest rams . besides , those outward sacrifices could not remove or take away sin from the conscience , but he that came to do the will , and to put and end to those sacrifices and oblations , which were but outward & imperfect , he doth both wash and take away sins from within , and also bring in everlasting righteousness , where his light shines , and his pure life springs inwardly in the heart . and this is the substance of all the shadows , even the light eternal , the word eternal , the son of the living god ( who is light , as the father is light ) the word nigh in the mouth and heart , the word of the new covenant , the which moses directed your fathers to , deut. 30. and by which the lord speaketh , and hath spoken throughout the world ( psalm 50.1 . ) and teacheth every man that hearkeneth to his voice , to do justly , love mercy and walk humbly with his god , as it is expressed by the prophet micah . now to you jews of the outward line of abraham , whose return to the lord my soul most earnestly desireth after , and for which i have most vehemently and wrestlingly prayed to the lord , are some few weighty queries upon my heart . query 1. how came david to pant so after the living god , like the hart or hind after the water-brooks ? was it not from the quickning virtue of this inward word , which moses the man of god had directed the mind to ? read psalm 119. and see how he breathed for quicknings from this word , on which all depends . and if ye come to experience this word , and the quickning virtue of it , and follow the lord on therein , ye will soon come to know the day of the messiah , and the glory of his kingdom , which is not outward , transitory and of a perishing nature ; but inward , spiritual and eerlasting ( as david well knew , and spake sensibly of , psalm 145. and elsewhere . qu. 2. what are the waters , which every thirsty soul is invited to ? are they not the waters of the messiah ? are they not waters that flow out of the wells of salvation ? isa . 12. do not the spiritual israel draw spiritual water out of the wells of the saviour , in the dayes of the messiah ? what is it to come to these waters ? o that ye experimentally knew ! but this i will tell you , from true and certain experience , that if ye come to take notice of this word of life , which god hath placed nigh in your mouths and hearts , to separate between the evil words and evil thoughts of the enemie's begetting and bringing forth , and the good words and good thoughts of god's begetting and bringing forth , and incline your ear to it , and come from that which it reproves in you , and draws you from to it self ; your souls shall soon come to live , and he that gives you life , will make an everlasting covenant with you , even the sure mercies of david : but ye must still mind him as a witness , and leader , and commander inwardly in your hearts , that ye may be preserved in the covenant , and enjoy the blessings of it . see isa . 55. qu. 3. did not the messiah come at the set time , at the time set by the holy spirit of prophecy ? did he not come in the prepared body to do the will ? and did he not do the will ? and after his obedience to his father , was he not cut off , though not for himself ? and after his cutting off , were not you made desolate ? why were ye made desolate ? why did such a stroke come upon you , as never before ? o consider it . read dan. 9.24 . to the end of the chapter , and let him that readeth understand . qu. 4. what was that curse , and on whom did it light , let their table become a snare to them , &c. psalm 69. was it not on those that gave gall and vinegar to the messiah to drink , whom david was a figure of , and spake in spirit concerning ? whose eyes are alwayes darkned ? doth not the vail lie still on your whole nation ? do ye know the inward mountain , where the vail or face of the covering is destroyed ? in the inward day and light of the messiah it is destroyed . there , that which vails the noble eye of the m●nd is known , and also that which destroyes and re●oveth it . to what purpose is it for you to read moses and the prophets , when the vail is so upon you , that ye cannot see what is to be abolished , and is abolished , by the dawning of the glorious day of the messiah , and what is to remain and never to be abolished ? there is a jewship , there is a circumcision , there is a sabbath , there is a rest , &c. for the inward and spiritual people , which is to remain , and never to be abolished . qu. 5. vvho were those that god would hide his face from , and see what their end should be ; because they were a froward generation , children in whom was no faith ? vvho were they that moved god to jealousie , and provoked him to anger ? and what was the people and foolish nation he would provoke them to jealousie and anger with ? deut. 32. was it not the spiritual , the holy nation inwardly , the true jews , whom god took from among the gentiles , whom he appeared among , and was a god and a father to , when he cast off and forsook the jews outward , and left them to be a desolation ? qu. 6. who are those that shall be hungry , when god's servants shall eat ? and thirsty , when god's servants shall drink ? and ashamed , when his servants shall rejoyce ? are not your souls hungry and parched for want of the spiritual sustenance , which the living god satisfieth his servants with , making 〈◊〉 feast of fat things to them on his inward holy mountain ? and are not ye ashamed of your expectations of the messiah , while the servants of the lord , rejoyce in him their prince and saviour , and witness him daily a leader and commander to them ? what is the people whom the lord hath slain and made desolate ( are not ye a slain people to god , alienated from his life , spirit and power , dead in your litteral notions and observations ? ) and what are the servants of the lord , whom the lord hath called by another name , even a name that ye never knew ? see isa 66. and consider , how all your day god spread out his hand to you and ye were rebellious and would not hear ; and now night is come upon you , and your visitation , as such a people , is and hath been long ended . qu. 7. did not god signifie by the prophet malachy , that he had no pleasure in you , nor would accept an offering at your hand ? and did not he also signifie the choosing of the gentiles in your stead , that the called among the gentiles should be his people , and his name , which ye had profaned , should be great among them , and their incense and pure offering in every place be accepted , even from the rising of the sun , to the going down of the same ? read mal. chap. 1. qu. 8. now the inward people , and the inward covenant , the new covenant are brought forth ; shall ye ever be owned or regarded as an outward people , according to your outward covenant any more ? will not all such expectations fail you for ever ? ye have looked , from generation to generation , for the coming and appearing of the messiah outwardly , after an outward manner : but his coming and appearance is inward ; and he setteth up his kingdom , his everlasting kingdom in his saints , and in their hearts he ruleth inwardly , and the messiah , the seed of the vvoman bruiseth the head of the serpent there . o that ye knew the substatce ! o that ye knew the vvord of life in the heart , and were turned to it , and daily faithful and obedient ! that ye might feel it crushing and dashing the power of sin and corruption in your hearts . this is the consolation , hope and joy of the inward and spiritual israel ! o that ye might be made partakers thereof ; and that your long outward captivity and desolation might at length end in inward freedom and redemption ! amen . somewhat of concern to the jews spiritual , who are of the seed of abraham spiritually , or according to the faith , and gathered , in this day of god's power , to the true and everlasting shiloh . the scepter shall not depart from judah , nor a law-giver from between his feet untill shiloh come , and unto him shall the gathering of the people be , gen. 49.10 . old jacob , in the spirit of prophecy , saw that judah was to have the scepter , the kingly power ; and it was not to depart from him , it was to be his right , and the law-giver was to be between his feet ; till shiloh came ; then the right was shiloh's , to reign and to give laws to his people , whom he should gather out of the kingdom of darkness , and from satan's power into his own inward , spiritual and everlasting kingdom . this was the true king , god's king , whom he would set up on the holy hill of spiritual zion ; and all the holy , inward , spiritual gatherings of all people , scattered from the holy , living power , must be to him . i will overturn , overturn , overturn it , and it shall be no more , until he come whose right it is , and i will give it him . and his dominion shall not pass away , or the scepter and law-giving power shall not pass away from him , as it did from judah , nor shall his kingdom ever be destroyed , dan. 7.14 . but god will give to him the throre of his father david , and he shall reign over the house of jacob forever ; and of his kingdom there shall be no end . qu. but who are the people that shall be gathered to him ? answ . the people that shall he●r his voice , and come at his call , that shall receive the instruction of wisdom , and feel the drawing power and virtue of the father , in the day of his power . it is written in the prophets , all thy children shall be taught of the lord. and every one that is taught and learneth of the father , cometh to the son , cometh to the messiah , cometh to the shiloh , to the word eternal , to the word of life in the heart . qu. was not the messiah promised to the jews , to come of them , and to be appropriated to them ? answ . he was promised to them , and to come of them , but not to be appropriated to them : but he was to be the universal saviour to all that should come under his ensign and banner . he shall set up an ensign for the nations , and he shall sprinkle many nations , &c. and god promised , that he would give his son ( his elect choice servant ) for a light to the gentiles . qu. were the jews then excluded ? answ . no : they were to be gathered to shiloh , as well as others ; nay , the lord had a special regard to them . the gospel was first preached to them . they had the first offer , or the first call to the spiritual glory . they were the children of the prophets , and of the covenant god made with their fathers ; unto whom god having raised up his son jesus , sent him to bless them , in turning away every one of them from their iniquities . and the whole nation , turning from their iniquities , should have been gathered by him , and should have enjoyed the blessing of his day and kingdom : yea , the first gathering was from among them , and the first glorious gospel-church was at jerusalem where the spirit and power of the lord jesus did most eminently and wonderfully break forth ; and great grace was upon them all . but the nation was not gathered to shiloh , nor did come under his scepter and government ; but only a remnant of the nation . so these being gathered , the rest were cast off ; and the ensign was carried among the gentiles , and the great gathering was there among them . qu. how is it manifest , that the great gathering to shiloh , was to be from among the gentiles ? answ . by many expess prophecies of scripture , and promises to the messiah , that he should have the gentiles for his inheritance and possession . vvhen god establisheth his king , the messiah , upon the holy hill of spiritual zion , notwithstanding all the heathens rage against him , and the people of the jews imagining a vain thing ( thinking to keep the body of him in the grave , who was the resurrection and the life ) what saith the lord to him ? ask of me , and i will give thee the heathen thine inheritance , and the uttermost parts of the earth thy possession , psalm 2. the lord said in another place , it is a light thing , that thou shouldst be my servant to raise up the tribes of jacob , and to restore the preserved of israel ; i will also give thee for a light to the gentiles , that thou mayest be my salvation unto the ends of the earth , isa . 49.6 . again the lord saith further , from the rising of the sun , even unto the going down of the same , my name shall be great among the gentiles ; and in every place incense shall be offered unto my name , and a pure offering : for my name shall be great among the heathen ? saith the lord of hosts , mal. 1.11 . sing o barren , thou that didst not bear ; break forth into singing and cry aloud , thou that didst not travel with child ; for more are the children of the desolate th●n the children of the married wife , saith the lord , isa . 54.1 . who was the married wife , who was the mother in the dayes of the first covenant ? was it not the jerusalem below ; who was then desolate and barren ? was it not another jerusalem , which is free , and the mother of all the spiritual children ? why was she now to rejoyce and sing ? but because she was to break forth on the right hand and on the left , and her seed was to inherit the gentiles , and make the desolate cities to be inhabited , ver . 3. the covenant on mount sinai did bring forth a great people , whereof jerusulem that was below was the mother . the covenant afterwards made , besides that in horeb , whereof the word nigh in the heart and mouth is the foundation ( by which word god circumcifeth ) was , as yet barren , and did not bring forth a people to the lord. but this covenant was to have a time , the jerusalem above was to have a time , wherein her seed should inherit the gentiles ; and the maker the husband should be called the god of the whole earth , ver . 5. read gal. 4. and see how the apostle of the gentiles expounds this mystery , shewing which is the free woman and her free children ; and which is the bond woman , and which the bond children , who are cast out in the day of god , and in the shining of his heavenly light inwardly , and cannot inherit the glorious kingdom of the gospel , with the children of the free woman . and consider , who were the people in the time of the first covenant ? vvho obtained mercy then ? vvere they not the jews ? and who were not a people , and who did not ob●ain mercy , but were left out of the love and mercy of the first covenant ? vvere they not the gentiles ? and did not the lord promise , that he would have mercy on them that had not obtained mercy ; and that he would say to them that were not his people , thov art my people , and they shall say , my god , hos . 2.23 . compared vvith rom. 9.26 . vvas not this once gloriously fulfilled in the first visitation of the gentiles ? and is it not again gloriously fulfilled in his novv visiting them again vvith the fresh sound of the everlasting gospel , as vvas promised , rev. 14.7 . o vvhat a promise is that , concerning the day of god , that in that day there shall be a root of jesse , which shall stand for an ensign of the people , to it shall the gentiles seek , and his rest shall be glorious , isa . 11.10 . is not this the day wherein the holy mountain is known and that nothing can hurt or destroy there ? and doth not the knowledge of the lord cover his land , his earth , as the vvaters do the sea ? and doth not the root of jesse the rock of life and salvation , stand for an ensign , placed so by god , and who can displace it , or shake them that are built on the inward mount zion ? yea , is not the rest of the weary soul , when 〈◊〉 comes hither , found to be very glorious ? and when this ensign is more fully lifted up , shall not the gentiles more abundantly come unto god , from the ends of the earth , and bewail their dead and estranged estate from god ( saying , surely our fathers inherited vanity , and things wherein is no profit , jer. 16·19 . ) and shall they not turn from all their idols , to serve the living god ? thes . 1.9 . and concerning the messiah it vvas promised , that in his name should the gentiles trust , and the isles should vvait for his lavv , and he should bring forth judgment to the gentiles , isa . 42.11 . vvith mat. 12.21 . but vvhat should i mention any more scriptures unto you concerning this thing , vvhenas ye have so large , full , certain and daily experience of it , in that vvhich is pure and living of god , which never deceived nor can deceive any ; for ye are begotten , by his spirit , into his own image and nature , and have received the spirit of adoption , where●n ye cry abba , father , to the father of spirits . he found you , indeed , in a strange land , under great captivity and alienation ftom him . ye have been in egypt , in sodom , in babylon spiritually : but the mercy of the lord hath followed you thither , and the arm of the lord hath reached to you there , and hath cut rahab , and wounded the dragon : yea , he whom the lord hath given for a light to the gentiles , hath shined to you there , in the midst of your darkness . so that god sent among you the prophet like unto moses ( though far above moses ) and hearing him , he led you out of egypt , and by the rod of his power did signs and wonders and valiant acts there , breaking that power , which with a strong hand held you captive there , and oppressed you . and ye have known the travel , trials and temptations in the spiritual wilderness , and the falling of the carcases which were to fall there , and the holy leading by the pillar of cloud and fire through all the entanglements and dangers therein . yea , and the faithful among you , the tried and prepared among you , have passed over jordan ( the river of pure judgment into the good land , and come to witness david and solomon ( who are one in spirit ) your king , who rules in righteousnes , and ministers to you peace everlasting . and ye have an high-priest there , not after the order of aaron , but after the order of melchizedeck , who is made the everlasting high-priest of god , not after the law of a carnal commandment , but after the power of an endless life , whose lips preserve the knowledge of the law for you , in that endless power of life ; who ministers for you & to you in that endless power , and intercedes with power and efficacy , and sprinkles the blood of the covenant upon you , vvhich takes avvay sin from your hearts & consciences . so that ye knovv the invvard jew's state , the invvard holy land and kingdom , the inward circumcision , before ye enter into that land ; and the inward lamb , the inward passeover , the inward mount zion and jerusalem ; the inward sacrifices and incense , the inward tabernacle , temple and ark of the covenant , the inward table of shew-bread , the inward manna , the inward rod that buddeth , the inward candlestick , and the lamps , which are never to go out in god's temple . and what should i say more ? all that that people were to be outwardly , in an outvvard vvay and state , hath god made you invvardly in the substance : and what god would have been to them outvvardly , had they obeyed his voice , and kept his statutes and judgments ; that he is to you invvardly , vvho are the called , and chosen , and faithful followers of the lamb : and ye are the enjoyers of their b●essings and promises inwardly . o the glory of your state , to the eye that is opened to see it ! now somewhat doth remain on my heart unto you . o be daily sensible of the tender goodness and mercy of the lord , which is broke forth among you . what mercy , what love hath the father shewn unto you , that ye should be thus accounted the children of god! that they which were once nigh , should be removed so far off ; and ye whi●h were so far off , should be brought so nigh , and should forever inherit the sure mercies of david ! for , of a truth , the lord will never forsake you ; but his mercy endures forever towards you , and your stakes shall never be removed : but this inward building shall stand forever . this zion is the place of god's rest , where he will dwell forever , whereof the outward zion was but a figure . 2 dly , remember what the lord promised himself concerning you . when he vvas vveary of that people , and continually complaining of them ; o vvhat did he promise himself concerning the people he vvould bring forth , by the spirit and povver of the messiah , in the latter dayes ! did he not promise himself , that they should be an holy people , an invvardly circumcised people , a people that should please him ; sheep that should hear the shepherd's voice , and be healed by him , gathered home to him , and so follovv and learn of him the shepherd ; that they should all know him , from the least to the greatest ; and that he would forgive their sins , and heal their backslidings , and they should not return to folly or backslide any more ; as the children after the flesh alwayes did ? is not this the people , whom indeed god hath formed for himself , who shall shew forth his praise ? 3 dly , remember what a covenant god hath prepared to make with you , as ye incline your ears to him , and are led by him , into the holy agreement with him ; even a cevenant which is not weak , as the old covenant vvas , but is full of virtue and vigour , to enable you to do whatever god requires of you . mark what it contains , putting god's fear into you : not the fear which is taught by man's precepts , vvhich man may get into hi● carnal mind ; but vvhich god places as the trasury of life in the heart , as it is vvritten , the fear of the lord is his treasure , isa . 33.6 . and , o vvho knovvs the preciousness of this treasure ! hovv it cleanseth the heart and keepeth it clean , and will not suffer the mind that is seasoned with it and kept to it , to depart from the living god! it fenceth from unbelief , it fenceth from disobedience , it will not suffer the soul so much as to meddle with any appearance of evil. o precious , glorious , blessed treasure ! happy is the man● that feareth alwayes with this fear ! another precious thing this covenant contains , is . the law written in the heart , that it shall be as near yea , nearer then sin is , in the heart that is made tender , and hath the law of the spirit of life written in it . who knows what it is to have the law of love the law of life , the law of the spirit , the law of faith the law of new obedience livingly written by god in his heart ! surely none can , but they in whom god writes it ! and such cannot but desire to have it written in their hearts , by his blessed finger , daily more and more . but this covenant contains yet more , even the putting of his own spirit within them , to be a fountain of life there , a fountain of strength and wisdom there , to make them more and more willing in the day of his power , and to cause them to walk in his wayes , and keep his statutes and judgments and do them , that the lord their god may bless them and delight in them . o who would not long after , and take up the cross and shame , to enjoy the glory of this state ! o what hath god done for a poor despised remnant among the gentiles ! o who would not desire to keep this blessed covenant with the lord , that he might fully enjoy the lord that the marriage with the maker might be witnessed , in his loving-kindness & everlasting righteousness , and all unrigteousness and uncleanness might be put away , removed and separated from the heart forever . ah the virgin-spirit , which the lamb loves , and delights to marry with ! he that is joyned to the lord is one spirit , and he must part with all that is old , evil , unclean and corrupt in him , that would be joyned to the lord , and become one spirit with him . o who would lose the precious fear of the covenant , which is clean and endureth forever , and keepeth clean and chast to the lord forever ! and who vvould miss of one lavv , which god hath to write in the hearts of his children , when every law is a law of life , and changeth the mind into the nature of the law-giver ! and who would grieve god's spirit , which is our comforter ? or quench that which kindles the pure flame of love and life in our hearts ? much less can any of his dear and tender children be willing to vex him , by manifest carelesness and disobedience , who giveth us to drink of the river of his pleasures ! o my dear friends , ye do not know the great travail of my heart , that all the children of the lord might walk before him in all well-pleasing , that we might come all into covenant , into the full covenant , and walk fully with him in the covenant , that his anger might be forever turned away from us all , and he might never be wroth with nor rebuke any of us any more . it is written on my heart , the breaking forth of this glory would reach the jews . and though they be cast off , as to their outward state , and not so to be owned , or come into that glory any more , yet there is a day of mercy and love for them , as to that inward state of life and redemption , which their outward state typified : and the breaking forth of the full glory of the gentiles , and the manifestation of god's mighty power and presence with them ( they being made by god a people to him , and so walking with god , as none possibly can , but those , who are created anew and so made by him ) this might provoke the jews ( the poor scattered forsaken jews ) to seek after the lord their god , and david their king , inwardly to be revealed in them , and rule among them . the lord god of our life and tender mercies , carry on to perfection this blessed work of his , which he hath so mightily begun , and so mightily hitherto carried on ; and keep us in the sense of his good spirit , and in tender and holy subjection thereto , and in unity together in the life , wherein we have been gathered and preserved , and in pure judgment over all the workings of the enemy every where , and in the gospel-love one to another , and to all men , even our greatest enemies , that we may seek the good of all men , even the rescuing and preserving all out of sin and wrath , as much as in us is possible , that the pure light , wherewith our god and heavenly father hath enlightned us , may shine in us , and the life wherewith he hath ●uickned us , may live in us , and we may feed on nothing but life , and grow in nothing but life and truth , to the great glory of our heavenly father , and to the great joy of our hearts , amen . a few words to england my native country . o land of my nativity , o my dear country-men , the pure power of the lord is upon me , and the springs of life open in me ; and among many other things , i am melted in love and desires after your welfare : and this is in my heart to say to you . if i now testifie to you in truth , of a pearl , a heavenly pearl , an everlasting pearl ; will ye not hear me ? if i tell you , your heart is the field , or earth , wherein it is hid ; will ye not consider of it ? if the everlasting gospel be preached again , which contains true tidings of redemption from sin ; will ye not listen after it ? if the kingdom of god , and righteousness of christ , be to be revealed within ; would ye not willingly learn to wait for it there , and beg of god that the eye may be opened in you , which alone can see it , when it doth appear . indeed god's visitation is upon this nation , in an especial manner ; his light and power is breaking forth in it , against the darkness and power of the spirit of satan , which hath captivated and still captivateth many . ye desire outward liberty , and the enjoyment of your outward rights ; would ye not be free inwardly ? free from the base , earthly , selfish nature and spirit , which man fallen from god , and the glory wherein he created him , is degenerated into ? oh , is not the power of god , and life of christ able to restore man to this ? he that created man at first so glorious , in his own image ; is he not able to create him anew ? oh hear , my dear countrymen ; the power is revealed , which createth anew ; and they that receive it , and are as clay in the hands of the great potter , given up to be formed by it , are daily created ( by the operation of it ) anew , into an holy , heavenly , innocent , living , tender , righteous frame day by day ; and are made willing , daily more and more to be the lord's , in this day of his power ; and do receive power to become sons , and strength against their souls enemies : and the glorious work of redemption , which god hath begun in them , the arm of his strength mightily carrieth on in them , to their comfort , and his everlasting praise . there is a spiritual egypt and sodom , as well as there was an outward ; and there is a spiritual wilderness , and canaan also and the arm of god's power inwardly and spiritually hath been revealed in this spiritual egypt , wilderness and canaan , as really as ever it was in the outward . do ye not read of a jew-inward , and a circumcision-inward , and the leaven-inward , and keeping the feast of unleavened bread , even of bread that is not leavened with sin ? and he that eats of this unleavened bread , it unleavens him of sin , and leavens him with life and holiness : for it is an holy bread , and a living bread. this is the bread which comes down from heaven , which they that feed upon live , and they that live feed upon . and though they be many , yet feeding upon this bread , they become come one bread one living body . consisting of a living head , and living members ; for the same life and pure heavenly nature , which is in the head , is communicated by him to the members . but how shall we find this , may some say ? i will tell you how we found it , and here none can miss of it , that sweep the house and make a diligent and faithful search after it . that in the heart of man , which turns against sin , discovers sin , draws from sin , wherein god ministers help against sin , that is it . that is the pearl hid , that is the kingdom hid , in that is the righteousness of god revealed from faith to faith , in all that receive and give up to this holy leaven . this is of the nature of god and christ , this is a measure of his light , of his pure life , this is the law and commandment everlasting , which god writes in the hearts of the spiritual israel , for the inward jew hath inward tables , where the inward law is w●it , for the inward eye to read . o how nigh is god inwardly , to the inward people , in this our day ! o the pure glory is broke forth ! but , alas , men are in their several sorts of dreams , and take no notice of it . what shall the lord do to awaken this nation ? in what way shall his power appear , to bring down unrighteousness , and to bring up righteousness in the spirits of people ? do ye not think the lord hath been at work , and is still at work ? how could deceit be so wasted inwardly , and truth so grown inwardly , and overspread more and more , and gain ground in the nation , if the hand and power of the lord were not with it , blessing it . o take notice of the handy-work of the lord , ye children of men , and wait to feel truth near , and to partake of the living virtue and power of it ; that ye may feel your hearts creating anew , and the old heavens and earth may inwardly pass away , wherein dwells unrighteousness and the new heavens and the new earth may be inwardly witnessed , wherein dwells righteousness . o that this nation might become a paradise of god! o that every one might be sensible of his presence , and power , and kingdom , and righteous government inwardly in the heart , from the king that sits on the throne , to the begger on the dunghil . surely man was not made for himself ! surely he was not made such a creature as now he is ! but in the holy image of god , with love in his heart to god above all , and to his neighbour as to himself . o what are the religions and professions of several sorts , where this love is not found ! the lord is restoring his image , and bringing forth the true , pure religion again . the pearl , the truth contains & comprehends it . o buy the pearl , o buy the precious truth : sel all that is contrary to it for it ; take up the cross to all that is evil in thee , as the light in thee maketh it manifest , and thou shalt have the free possession of it in thy heart , and feel it a root of life , a treasure of life , a well of life , out of which the living water will be daily springing up in thee , unto life everlasting , amen . the 22d of the 7th mon. 1676. three queries upon three verses of the 46th psalm . verse 4. there is a river , the streams whereof shall make glad the city of god ; the holy place of the tabernacles of the most high. query 1. which is the river , and what are the streams thereof , which make glad the city of god ? and which is the city of god which they make glad ? which are the tabernacles of the most high , and which is the holy place of those tabernacles ? o my dear country-men , that every one in this nation did understand and enjoy these thing ! for the lord is ready to beget a will , to beget a thirst in the hearts of the children of men : and whosoever thirsteth , whosoever will , is called to the waters , and may come to the waters , and take of the water of life freely , ( isa . 55.1 . rev. 22.17 . ) yea , to the full satisfaction of their souls . for indeed this is the day of god's power , wherein he doth make his people willing to come to him , and to abide with him the fountain of living waters : and those that do come to him , and abide with him , he abundantly satisfieth with the fatness of his house , and giveth them to drink of the river of his pleasures , psal . 36.8 , 9. mark , god is the fountain of living waters , with him is the fountain of life , a river of pleasures , a river whose streams make glad the whole city , even the holy place of all the tabernacles of the most high : and he giveth his citizens to drink of it ; and whoever drinketh of it , it maketh them glad , it refresheth their life . o that more knew what this means . ver. 5. god is in the midst of her ; she shall not be moved : god shall help her , and that right early , or when the morning appeareth , or from the morning appearing . qu. 2. how is god in the midst of this city ? ( is it not more gloriously , in an inward way , then ever he was in the temple in the outward jerusalem , in an outward way ? ) how is she built ? how is she founded and scituated ? how comes it about , that she shall not be moved ? how is god her refuge and strength , and present help in time of trouble ? after what manner doth god arise inwardly and scatter his enemies ? how doth the morning light help her ! after what manner , when the enemy cometh in like a flood , doth the spirit of the lord lift up a standard against him ? ah , blessed are they that know , and experience , and live in the enjoyment of these things . o that this whole nation did so . were it not worth the suffering of much , the denying of much , and the bearing of much judgment to come to this ? ver. 10. be still , and know that i am god : i will be exalted among ( or in ) the heathen : i will be exalted in the earth . qu. 3. what is that stilness , wherein god is known to be god ; not outwardly in notion , but inwardly in the heart ? vvhat is that silence of mind , wherein god teacheth his israel in the new covenant to know him as he is ; even all of them , from the greatest to the least ? how will god come to be exalted in the heathen , and in the earth ? is it not by the light of his day breaking forth and shining in them ? vvhere this day breaks forth in any heart , doth it not bteak down and destroy the kingdom of darkness inwardly ? and doth not the king of glory consume the man of sin , the wicked one that was exalted in the temple before ( which temple belonged of right to god ) with the spirit of his mouth , and destroy him with the brightness of his coming , or appearing , isa . 11.4 . 2 thes . 2.8 . then is the day known , vvherein the lord alone is exalted . o that this day vvere more knovvn , and the lord , vvho is indeed vvorthy , vvere more exalted , and all flesh become his foot-stool forever ! concerning the true church and ministry under the gospel , and the maintenance thereof , some few questions answered in truth and plainness of heart , and left to the witness and testimony of god in other mens consciences . question 1. which is the true church , or the gospel-church , or he church , according to the new covenant ? for ●here was an old covenant , and a church according to that under the law : and there ●s a new covenant , and a church according to that under the gospel . answ . for the clearing of this , to the hearts and consciences of people , let us enquire and consider what the new covenant is , and then it will more easily appear , which is the church according to the new covenant . the new covenant according to plain scripture , and according to manifest experience , ●n this blessed day of the shining of the gospel-light in mens heatts , is a covenant o● god's putting his law in the inward parts o● people , and writing it in their hearts ; and of his becoming their god , & making ●hem hi● people , and of teaching th●m all to know him ( inwardly and experimentally ) from the least to the greatest , and of being merciful to their unrighteousness , and remembring thei● sins and iniquities no more , jer. 31.33 , 34 ▪ heb. 8.10 , 11 , 12. now if this be the new covenant , the covenant of the gospel-church , then they are the gospel-church , who are the people o● god according to this covenant ; who have the law put by god into their inward parts and writ in their hearts ; and so according to this law and covenant , have god to b● their god , and are his people , and are taugh● by him to know him ( as it is written , all th● children shall be taught of the lord , isa . 54.13 & john 6 45. ) and whose unrighteousnes● god hath been merciful to , and whose sins and iniquities he remembereth no more , being washed away from their consciences by the blood of the everlasting covenant , which th● blood of bulls and goats could never do . s● that this is the new testament-church ( o● gospel-church ) a church of jews inward a● the law-church was a church of jews outward : a church of inward worshippers , o● worshippers in spirit and in truth , john 4.23 . as the law-church was a church of worshippers outward : a church of inward circumcised ones , as the law-church was a church of outwardly circumcised ones , rom. 2.29 . a church of such as are inwardly holy , as the law-church was to be a church of such as were outwardly holy : a church of such as offer inward incense and sacrifices , as the law-church was a church of such as offered outward incense and sacrifices : a church of inwardly redeemed ones , from the inward , egypt , from the inward darkness and power of satan , as the law-church was a church of such as were redeemed from the outward egypt , and the povver of pharaoh outvvard : a church that hath the invvard ark , ( rev. 11.19 . ) the invvard presence , the invvard manna , &c. as the outvvard church of the jews had the outvvard . qu. 2. which is the true gospel-ministry , and who are the true gospel-ministers ? answ . those vvhom christ sends forth , in the spirit and povver of his father , to gather and build up this church . christ had all power in heaven and earth given him , even to ths very end , to gather , defend and build up his church . and he bid his apostles vvait for the same povver , and sends forth his ministers in the same povver ; that they may be able ministers of the gospel , vvhich is not vvords but povver , even the povver of god unto salvation , rom. 1.16 . the nevv covenant stands is not in letter , but in spirit and povver and they that are the ministers of it , must receive life , spirit and povver from christ ( the head ) and minister in that spirit , life and povver to the members ; or they cannot nourish and build them up : yea , they must preach and minister to the vvorld in it , or they are not able to gather out of the vvorld into it . christ the lord o● his church , the foundation of life in his church , the everlasting rock , is a living stone , and his church is built of lively stones : and hovv can any minister life unto them , or build them up in the life , spirit and power ; but who a●e in the life , spirit and power , and who receive life , spirit and power from the head , to furthe , quicken and build up the living members with ? the milk , which nourisheth the living babe , is living , which must come pure from the breast of life , and not be mixed with man's vvisdom or brain-inv●ntions , or it cannot yield pure nourishment . vvhat then must the bread and vvine , and vvater of the kingdom be , whereon the children and heirs of the kingdom must feed , or they cannot be satisfied ? and the ministers of the gospel are stewards of this heavenly life , this heavenly spirit , this heavenly power , this heavenly treasure , which they have in the earthen vessels , and which god enables them to bring forth , for the feeding of his lambs and sheep . christ said unto peter , lovest thou me more then these ? peter answered him , yea lord , thou knowest that i love thee . if it be so , feed my lambs , feed my sheep said christ to him . but how should he feed them ? in what should he feed them ? vvith what should he feed them ? all power , saith christ , is given me in heaven and in earth , and i am to ascend to my father , and to receive the fulness of his spirit ; and do ye wait , and ye shall receive abundantly of the same spirit and power , and then in that spirit and power ye shall be able to feed my lambs and sheep , that are begotten and gathered to me in it : but out of it none is able to feed and build them up ; for that is the very thing they are to be fed with , and built up in· indeed a man may be a minister of the letter , a minister of the law , without the spirit and power , but of he gospel he cannot possibly ; for that consists not in letter , but in spirit , 2 cor. 3. and the faith that is to be begotten there , is not to stand in the vvisdom of man , but in the power of god. the gospel-state , the gospel-church , the gospel-building begins in the power , and is carried on in the power , and finished or perfected in the power , and the whole ministry of the gospel is to partake of this power , and minister in it , or they can do nothing in this work . christ jesus our lord begun it in this power , and none can carry it on without this power . the lord god of glory laid the foundation ; behold i lay in zion for a foundation , &c. isa . 28.16 . 1 pet. 2.4 , 5 , 6. and the quickning spirit alone is able to make living stones , and spiritual stones ; and the lord alone is able to build them up , by the operation of this spirit and power ; and they that are the true ministers of the gospel , minister in this : and are to wait for it daily from god , that they may minister in it . qu. 3. what is the maintenance of the ministers of christ , or what is to be the maintenance of the true ministers under the gospel ? answ . christ , who hath sent them forth to minister in his name , hath provided for them ; & they that are his true ministers , are satisfied with what he hath provided for them , mat. 10.10 . being careful not to make the gospel , which is to be an inward blessing , outwardly chargeable to any . the mind of the true ministers is about the service of christ , how they may be faithful to him , gather souls to him , feed them with the bread of life from him ; not what they shall have from men , for so doing ; for such covet no man's gold or silver , &c. some question answered concerning the lambs war. question 1 who is the lamb ? answ . h● that takes away the sins of the world . the word which was in the beginning behold the lamb of god , said john , john 1.1 . & ver . 29. he ●hat was born of the virgin mary after the flesh ; and was also the man-child , born of ●he travelling-church , after the spirit . rev. 12.5 . qu. 2. who makes war with the lamb ? answ all that are in wickedness , in darkness , in sin and corruption , and under the power thereof , who strive to defend and maintain this kingdom against the appearance of his light , spirit and power in them . qu. 3. what strength have they on their side , that make war against the lamb ? answ . the strength of the great red dragon , who hath seven heads and ten horns : and in every one of his heads is wisdom , and in every one of his horns there is power . so that dreadful is the battel that is fought between them , either inwardly in the heart , or outwardly in the vvorld , when christ appears in his light , spirit and power to assault and break down the kingdom of darkness , and to set up his own kingdom , which must be set up , even in the vvorld , dan. 7.14.27 . rev. 11 , 15. qu. 4 did the great red dragon and his army , never ( in no respect ) prevail in this battel ? answ . yes ; for even while the lamb , and his pure life and holy testimony have prevailed , so that the dragon and his army could get no ground over them inwardly ; but salvation ( the wall and bulwark of god's heritage ) and strength , and the kindom of god , and the power of his christ did prevail inwardly ; yet the dragon , even then hath prevailed over their goods , liberties and lives outwardly : and he drove the vvoman , the true church out of her place , as i may say , that she was forced to fly into the vvilderness , he so sorely assaulting her : yea , after that also , he made vvar with the remnant of her seed , and cast some of them into prison , and drunk the blood of those that would not drink his false church's cup , but keep the commandments of god , and have the testimony of jesus , rev. 12. & chap. 2.10 . yea the beast , to which he gave his power ( which had seven heads and ten horns like him , chap. 13.1 . ) made vvar with the saints , and over came them outwardly , though he could not overcome them inwardly ; for he could not make them to worship him , ver . 7 , 8. nay , nor the second beast neither , though he had horns like a lamb , and spake like a dragon , and exercised all the power of the first beast , and did great wonders , and had power to give life unto the image of the former beast , and would kill all that would not worship the image of the beast ; and would suffer none to buy or sell , but such as had the mark or name of the beast : yet neither could this beast overcome the followers of the lamb , as to their inward life and testimony , though it had power to kill and suppress them outwardly , ver . 11. to the end , & chap. 14.9 . to ver . 13. which plainly shews the saints had patience , and kept the commandments of god and the faith of jesus , and would not worship the beast and his image , nor receive his mark , either in forehead or hand . qu. 5. what was the cry up and down nations , when the dragon and the beast thus prevailed , and when the false church carried her cup of fornications up and down through kingdoms and nations , and made the kings and inhabitants of the earth drink thereof ; and who would not drink thereof she would not let them buy nor sel , but impoverish , imprison them , and drink their blood ? rev. 17.2 . & 6. answ . the cry every where was , who is like unto the beast ? who is able to make war with the beast ? indeed , there appeared no power any where , able to withstand or resist this power , which the dragon had , who gave it both to the beast which arose out of the sea , and to the beast which arose out of the earth ; both which joyned together , to persecute all that would not drink of the false church its cup , which was golden without , but full of abomination , and filthiness of fornication ( fornicating from the holy life , spirit and power of the lamb inwardly who is the head of the true church , and true worshippers , rev. 13.4 . & chap. 17.4 5. qu. 6. what is the time of the dragon 's , the beast's and false church thus prevailing against the true church , in reference to the outward , though they cannot prevail against its inward life and testimony ; but that ( through patience and suffering● ) prevails over and reigns inwardly , in the midst of all their cruelty and oppressing of the outward man ? answ . it is the time of antichrist's reign , and sitting in the temple as if he were god , and exalting himself over all that is called god , and which ought to be worshipped . it is the time of the true church its being in the vvilderness , and of the man-child's ( which the true church brought forth ) being caught up to god , which things were to last , according to scripture account , 1260. dayes , or a time , times and half a time , 2 thes . 2.3.4 . rev. 12.6.14 . qu. 7. what will the lamb do , when this time is out ? answ . he will come and make vvar again , he will come with his heavenly armies , armed with spiritual armour , and fight an heavenly battel ; yea , he will judge and make vvar in righteousness , against the unrighteousness of the dragon , and the beast , and the false prophet ; and his heavenly armies shall follow him their captain and leader , on white horses , clothed in fine linnen , white and clean ; who shall fight in his spirit and power , against all that he fighteth against : and out of his mouth goeth a sharp sword , that with it he should smite the nations ; and he shall rule them with a rod of iron , and make the spirits of all his opposers bow under him , and fly to shelter themselves from that vvrath which they cannot escape ▪ o who would not kiss the son , that he might not provoke the lamb to vvrath against him , whose vvrath is dreadful ! rev. 19.11 . to the end , psalm 2.11 . qu· 8. what shall the cry be , when god's spirit and power prevaileth over the dragon's spirit and ●nd power , when the lamb gets the victory , when he smites the earth with the rod of his mouth , and with the breath of his lips shall slay the wicked ; when he brings down the dragon , beast and false prophet , and the false church mother of harlots ( which hath drunk the blood of his saints ) with his vials , plagues , woes , thunders , & c ? when babylon the great city falls , which made all nations drunk with her spiritual wine of fornication ? answ . then the power , which doth this , shall be magnified . then it shall be said no more , who can make war with the beast ? but who can withstand this power ? who can make war with the innocent , righteous lamb ( who hath his sword in his mouth ) and with his tender-hearted , faithful followers , and prosper ? who shall not fear thee o lord , and glorifie thy name : for all nations shall come and worship before thee ; for thy judgments are made manifest . great and marvelous are thy works , lord god almighty , just and true are thy wayes , thou king of saints , rev. 15.3 , 4. yea , a great voice of much people in heaven shall say , allelujah , salvation , and glory , and honour , and power unto the lord our god : for true and righteous are his judgments ▪ for he hath judged the great whore , which did corrupt the earth with her fornication , and hath avenged the blood of his servants at her , hand , chap. 19. ver . 1.2 . now doth it not concern all people to consider , which is zion god's holy mountain , and which is the jerusalem of his building , the holy city of god , the holy church of god , the mother of all the truly living children ; for the jerusalem which is above and which is free , is the mother of them all , gal. 4.26 . and also which is babylon , the city built by man , and the spirit of antichrist , in a kind of likeness , but not in the real nature of the true church , that they may wait for and follow god's call to come out of her , and may not partake of her sins , of her sorceries ( rev. 18.22 . ) of her fornication from the pure life , spirit and power , and seting up worships , and compelling people to worship in her forms ( which are out of the life , and out of the power ) that they partake not of her plagues ; which will indeed be very dreadful , such as shall affright any from coming near her , or medling with her spiritual sorceries and fornications any more , rev. 18.4 . & ver . 9 , 10. o therefore let every one consider what the beast is , what his image , what the mark in the forehead what in the right hand ; and take heed he be not found worshipping the beast and his image , or receiving his mark , either in his forehead or right hand ; lest god make him to drink of the wine of his wrath , which is poured out without mixture , into the cup of his indignation , and he be tormented with fire and brimstone in the presence of the holy angels , and in the presence of the lamb , and have no rest day nor night , rev. 14.9 , 10 , 11. i had rather run great hazards outwardly , and suffer much affliction and persecution from men , to keep my soul true to god ; in the spiritual worship and testimony , which he hath given me , against all false wayes and invented worships , then expose my soul to the hazard of drinking of this dreadful cup of god's indignation , which the lord god of tender mercies , teach men and give them true vvisdom to avoid and escape , amen . the conclusion . behold my servant shall deal prudently he shall be exalted and extolled , and be very high . as many were astonied at thee ; ( his visage was so marred more then any man , and his form more then the sons of men ) so shall he sprinkle many nations ; the kings shall shut their mouthes at him : for that which had not been told them , shall they see ; and that which they had not heard , shall they consider , isa . 52.13 , 14 , 15 ▪ thou art fairer then the children of men : grace is poured into thy lips ; therefore god hath blessed thee forever . gird thy sword upon thy thigh , o most mighty ; with thy glory and thy majesty . and in thy majesty ride prosperously because of truth , and meekness , and righteousness , and thy right hand shall teach thee terrible things . thine arrows are sharp in the hearts of the king's enemies , whereby the people shall fall under thee . thy throne o god is forever and ever : the scepter of thy kingdom is a right scepter . thou lovest righteousness and hatest wickedness , therefore god , thy god hoth anointed thee with the oyl of gladness above thy fellows , psalm 45. ver . 2. to 8. strengthen ye the weak hands , and confirm the feeble knees : say to them that are of a fearful heart , be strong , fear not ; behold , your god will come with vengeance , even god with a recompence , he will come and save you . then the eyes of the blind shall be opened , and the ears of the deaf shall be unstopped . then shall the lame man leap as an hart , and the tongue of the dumb sing ; for in the wilderness shall waters break out , and streams in the desert . and the parched ground shall become a pool , and the thirsty land springs of water : in the habitation of dragons , where each lay , shall be grass with reeds and rushes . and an high-way shall be there , and a way , and it shall be called the way of holiness , the unclean shall not pass over it , but it shall be for those : the wayfaring men though fools , shall not err therein . no lyon shall be there , nor any ravenous beast shall go up thereon , it shall not be found there : but the redeemed shall walk there . and the ransomed of the lord shall return and come to zion with songs , and everlasting joy upon their heads : they shall obtain joy and gladness , and sorrow and sighing shall flee away , isa . 35. ver . 3. to the end . blessed be the lord god of life forever , ●hese scriptures and many more , are sweet●y and preciously fulfilled in the hearts of a remnant , in this our day . they were once ▪ in a degree ) fulfilled , in the day of the ap●earance of the word of life , in the prepa●ed body of flesh . they were again mo●e ge●erally fulfilled , in the day of the pouring ●ut of his spirit , and gathering a people to ●im , both from among the jews and gentiles . ●hom he did sprinkle with his holy life , spi●it and power . and they are again fulfilled ●n the hearts of many , after the long night of darkness , and great and large apostacy from ●he spirit and power of the apostles . blessed , o blessed be the lord , the sun of righ●eousness hath again shone forth , and appeared inwardly in a glorious , living , powerful manner , to them that have feared his name ; and he hath been a god of vengeance to the man of sin , yea , to all that was dark , fleshly and corrupt in them ; and a god of mercy and tender bowels , to those which pan●●● after and waited for his salvation : and the healing virtue , from under the vvings of the saviour , and the holy anointing hath dropped upon the eyes of the blind the pu●e eye-salve , and they have been opened ; and the ears of the deaf , by the voice of the son of god , have been unstopped ; and the inwardly and spiriually lame have leaped as an hart ; and the tongue , which could not name god in truth and righteousness , but hath been dumb before him , and before men also , could not but sing , because of the breaking forth of the vvaters and streams of life upon the thirsty land and parched ground , making them a pool and springs of water : vvhich land , which thus is changed from its wilderness and parched state , into an holy , fresh and living state , the dragons do not lodge in , nor is it any more an habitation or cage for unclean & noisom birds ( as great professing babylon the mother of harlots , with all her fleshly , professing-daughters is ) but life dwells there ; the holy one is in the midst of this land , & it brings forth the fruits of life and righteousness , to the righteous & holy one . and here the king of glory's high-way , even the way of holiness is known ; which none , but those whom he makes holy can walk in . let men profess what they will , yet being unclean in heart and coversation , they cannot pass over to come into this way ; but the holy , they which are made holy by god , and keep to , live in , and follow that which is holy , though way faring men , and though otherwise fools ; yet they shall not err here , but be preserved by the holy power , in the holy way , which is prepared and cast up for these . and as for that which would tear and destroy , it shall not be found on all that holy mountain , where these live and feed . yea , here is the house of god , and throne of god , and god the judge of all , and jesus the mediator of the new covenant , and the blood of sprinkling , where the ransomed of the lord enjoy the presence of the bridegroom , whom god hath set king , and who reigns on his holy hill of inward and spiritual zion , and causeth them to sing , who feel him reign ( even the everlasting seed of life to reign inwardly in the heart ) oh , everlasting joy is upon their heads ; they have obtained joy and gladness , and sorrow and sighing flees away , when the joy unspeakable and full of glory is felt springing in the heart , from the sense of the presence and enjoyment of the bridegroom ; for of a truth , the lord hath comforted zion , yea , he hath comforted many of her waste places ( he was angry with her daughters , before their filth was purged away by the spirit ●udgment and burning , since that time his anger hath been turned away , and he hath comforted them , isa . 12.1 . &c. ) and he hath made her wilderness , in many hear●s , like eden , and her desert like the garden of the lord ( even like the garden that he waters ) and how can joy and gladness but be found here , with thanksgiving and the voice of melody ? isa . 58.11 . & chap. 51.3 . thus it is with such of the gathered people and nation of the lord , that hearken and give ear to him , and have known the law of life to proceed out of his mouth , and his judgment to rest for a light , ver . 4. the end . the contents . first , a preface concerning god's visiting and appearing to his distressed people in this and other nations . ii. somewhat in the love of god to the iews natural , p. 1. iii. somewhat in the same love to the iews spiritual , p. 16. iv. a few words to england my native country , p. 31. v. three queries on three verses of psalm 46. p. 36. vi. some questions answered concerning the true church , ministry & maintenance , under the gospel , p. 39. vii . some questions answered touching the lamb's war. p. 45. viii . the conclusion , containing some precious scriptures concerning christ's inward appearance , and his powerful working against his enemies , and in and for his people , with some few words added thereupon . some queries proposed, to the monethly meeting of the quakers at aberdeen; the sixth day of june, 1700. by robert sandilands with their answers thereto; together with some remarks thereupon. published by authority. to which is prefixed a letter from george keith, sent to the quakers in aberdeen, containing a very serious and christian expostulation with his old friends, &c. sandilands, robert. 1700 approx. 76 kb of xml-encoded text transcribed from 18 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a62157 wing s663 estc r220626 99832022 99832022 36490 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a62157) transcribed from: (early english books online ; image set 36490) images scanned from microfilm: (early english books, 1641-1700 ; 2133:8) some queries proposed, to the monethly meeting of the quakers at aberdeen; the sixth day of june, 1700. by robert sandilands with their answers thereto; together with some remarks thereupon. published by authority. to which is prefixed a letter from george keith, sent to the quakers in aberdeen, containing a very serious and christian expostulation with his old friends, &c. sandilands, robert. keith, george, 1639?-1716. aut [6], 26 p. printed by iohn forbes, printer to the city and university, aberdeen : [1700] publication date from wing. 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will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng society of friends -early works to 1800. quakers -scotland -early works to 1800. christianity -early works to 1800. 2005-05 tcp assigned for keying and markup 2005-06 apex covantage keyed and coded from proquest page images 2005-07 rachel losh sampled and proofread 2005-07 rachel losh text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion some queries proposed , to the monethly meeting of the quakers at aberdeen ; the sixth day of june , 1700. by robert sandilands : with their answers thereto ; together with some remarks thereupon . published by authority . to which is prefixed a letter from george keith , sent to the quakers in aberdeen , containing a very serious and christian expostulation with his old friends , &c. gal. 4. 16. am i therefore become your enemy , because i tell you the truth . aberdeen , printed by iohn forbes , printer to the city and university . to the right honourable thomas mitchel , lord provost . bailies . alexander ragg , alexander forbes , alexander ker , alexander paton , iohn leslie , dean of gild , william crowden , thesaurer . and to the rest of the honourable council of the city of aberdeen . right honourable , the hereditary tyes i am under to the city of aberdeen , ( of which my father was recorder several years ) wherein many of my friends live , and some whereof have been honoured with the most eminent posts in the magistracy , and of which i my self am a native and burger , are so strong , that they need no new motives to raise and preserve in me , the greatest honour , and the most sincere love for the place : and ye who are the present worthy governours hereof , have surpriz'd me with such new favours and personal obligations , since my last return to your city , that nothing but a publick acknowledgment , can secure me against the reproach of ingratitude . those shelves on which , i and many well designing , but seduced christians had shipwrack'd the true faith , could not be sufficiently guarded against , nor those who are already fallen into fatal delusions recovered and restored , otherwayes , then by exposing to the impartial view of the world , the gross and vile errours , that ly couched under the mask of divine illuminations , and the palpable contradictions that are maintained by different parties of that society , which pretends to be guided and influenced in every point , by the unerring spirit of infinite wisdom . and as love to christianity and charity to the souls of others , has induced me first to propose , and then to publish the following queries and remarks , so i cannot in justice conceal your forwardness and zeal , to countenance and encourage me in vindication of the truth , and to allow what ever might be of use to me , in defence of the truth , which i have endeavoured to doe , with the greatest simplicity . and that god may strengthen you and raise up others , to be valiant for truth and holiness , shall ever be the hearty prayer of , right honourable , your most obliged and obedient servant , robert sandilands . to the christian reader . seeing , it hath graciously pleased almighty god , in his infinite mercy , to discover to me as well as many more in england , ( who for sometime had lived in communion with the people called quakers ) those many gross errours , that were maintained in print , by their chief teachers ; which nevertheless , i my self never owned , but alwayes sincerely believed the most necessary fundamental truths of christianity , profest in common by all protestants ; though i must confess i was so far misled , as to believe that more stress was to be laid on the light within , then on faith in an outward crucified jesus ; &c. i therefore judged my self bound in conscience , not only to separat from them , but also to return to this my native countrey , where i first joined with them , and there give a publick testimony to the truth , and endeavour in the strength of the lord , to satisfie my old friends and relations , that as i erred through ignorance and unbelief , never knowing nor being any way perswaded , till of late that such gross errours were owned by them , which if i had in the least suspected , i think i should never have been prevailed with to have joined with them : so i hope , that the quakers both here and else where ( who are sincere and honest hearted ) when they are made sensible of and discover the same ( which they may doe , by impartially searching , as i have done their own authentick writtings ) shall be of one mind with me , and with me also obtain mercy , so as to have reason to magnifie the infinite goodness and love of god in christ jesus our lord ; of this i conceive the more hopes , since i got the answers of the principal quakers , of the last monethly meeting at aberdeen , given to some queries proposed by me at that meeting , both which , together with some remarks on their said answers are here printed by authority of the magistrats of aberdeen , and at the desire of some of them , as well as the intreaty of my friends in this place , i have been induced to make a short narrative of what passed before the giving , in or answering the said queries . soon after my arrival at aberdeen , i had occasion to meet with some of the quakers , whom i discoursed , and more particularly a. jaffray their chief teacher in this place , and in our conferences together , i mention'd some gross passages in w. penn's books &c. but he being dissatisfied , proposed that himself and i , with some friends of each side should meet , and after these books were produced , it might be seen , whether such palpable and gross errours were vouched in them yea or not . having so soon as possible i could , got some of them , i wrot to the said a. j. desiring to know , when we should meet , in answer to which he sent me a very passionat and indiscreet letter , intirely declining the meeting ( though he himself first proposed the same ) and therein acquainted me if i had any thing to say against them , i should give it , in write or print : i therefore went to their monethly meeting , where alexander forbes of craigie and alexander patton of kinnaldie ( bailies in aberdeen ) with a great many more persons of good note were present , and there , after some short discourse , i read the queries ( as they are here printed ) of which i left a signed copie with the quakers , and gave another to bailie paton ; to which after some time i at length obtained the answers , which i have hereafter subjoined . and that it may appear how groundlesly they lay claim to the immediat and infallible illuminations of the spirit of god , which is in all times , places and persons , the same without contradiction or variation ; i have annexed some quotations out of their most approved writters , which most plainly contradict the doctrine now seemingly owned by a. j. and his friends . these passages i have here adduced are not to be looked upon , as the opinions of private authors among the quakers , but as the doctrine and principles maintained by the whole body of that people in england ; for their books are not allowed to be printed or re-printed , till first they are approved off , by the second days meeting at london , and all such books so approved off , are by an order among them , transmitted to other monethly or quarterly meetings &c. and there is none that i have made use of , have ever been rejected or publickly disapproved by them , ( so far as i know . ) one thing more i must say , which is , that as it is well known to divers in this place , that no outward prospect ever mov'd me to leave the protestant religion and join with the quakers , so i can say in the sight of almighty god , and in the sincerity of my heart , that no worldly interest induced me , now to leave their communion , but plain conviction and full perswasion of those many gross and pernicious heresies which were very clearly discovered to me in their writtings . and as i am convinced , that many sober and serious persons among them , do not believe or somuch as imagine that such unchristian doctrines were ever broached or mantained by their chief ieachers , so i heartily pray that the lord would enlighten their minds that they may both discover and acknowledge their errours and abhore them as much as i do . george keith's letter . my old friends , andrew jaffray , iohn robertson , robert gordon , iohn forbes of achortes , &c. having the occasion of the bearer , i thought fit to send you my fourth narrative , and another late book of mine called the deism of william penn , &c : which i desire you to read impartially and without prejudice . i hope ye will not be so strait as not to read them , for as ever i could and did very freely read the books of any against me , so i still can , and do readily read them . the said narrative as to the truth of the quotations , is attested by men of credit , and beside i suppose , many of the books that i have quoted in the same , ye may have by you , and some others ye may easily procure , whereby to find whether my quotations be true and just , and if you find them so to be , i hope you will calmly and seriously consider them , and compare them with the holy scriptures , which i beseech you more diligently to search , with earnest prayer to god almigty , that he would give you a good understanding , by his divine illumination , by which you will see that the chief teachers of the quakers ( whom both ye and i have in our ignorance owned for true teachers ) have taught very false doctrines , contradicting the holy scriptures ; in diverse of the great fundamentals of christianity . i shall not here expostulat with you , for your unkindness to me , uncharitableness and rash judgement against me in your letters and papers , sent up here to london against me some yeasr ago . but my prayer is to god , both for you and others thereaway , that he may give you a better understanding , and make you more charitable in judgement , both to me and others , and more humble in your own conceits . i freely own with sorrow and deep repentance that i have been injurious to you and others thereaway , not in any wordly matter , but while i was with you , and in my ignorant zeal , thinking that i did god good service , that i was any wayes instrumental to mislead and misinform you , and turn you out of the way in any of the least principle or practice of christian religion . for this i acknowledge that i am a great debtor to you , and would willingly make restitution and be at as great and greater pains to undeceive you , and bring you out of the mire , as ever i was to lead you into it , but if you refuse my offer , god ( i doubt not ) will forgive me , and not lay it to my charge , and the sin will ly at your door . i hope i can say as paul said , i have obtained mercy because i did it ignorantly . the main things wherein i charge my self to have misinformed you , and any others , either by my words or books , are , in leading you into great unchatitablene●s towards all other protestant societies , and into too high an esteem of the people called quakers , and their leaders and teachers and way of practice in diverse things , both religious and civil , and more especially to the rejecting of the holy institutions of our blessed lord , of baptism and the supper , and setting up humane institutions in room of them , as george fox his orders of womens meetings and government in church affairs , the condemning all other protestant teachers , ( though more sound in faith , and of more religious practices ) and professors of christianity , as priests of baal , and worshippers of baal , crying out against their congregations for their mixtures : whereas alas , there has been all along a greater mixture among the people called quakers , both as to unsoundness of doctrine and practices . ye your selves know how little god is worshipped with prayer and thanksgiving in the families of the quakers generally , ( very few excepted ) excusing all by pretence of mental and inward prayer , and want of divine motions to carry them forth in external acts of worship . so that to my certain knowledge ( possibly to yours also ) too many high pretenders to spirituality , among the people called quakers , who are masters of families and have wives and children and servants , yet rarely bow their bodily knees to god in their families . and set-times of prayer and thanksgiving , either for the closet or family worship have been generally laid aside . these are the chief things for which i have blamed my self , in being instrumental in former times to have misinformed you though i think all along , i was generally more charitable in judgement towards many others of other societies then many were , or now are among the people called quakers . but it 's a great comfort to me that upon a strict examination of my former perswasions and principles , as extant in my former books ( for which i think i can appeal to you ) as well as what i have declared among you , i was never guilty of that horrid unbelief and antichristian errors and heresies , contradicting the chief fundamentals of christianity , that i have found the chief english teachers among the quakers guilty of . i desire to bless god my preserver , who all along hath preserved me sound in the faith , as touching all the twelve ▪ articles of that called the apostles-creed , the god head and man hood of our blessed lord jesus christ , his person and offices . for which i desire you to read and consider the answer given by me and my dear and worthy friend alexander jaffray , ( now with god ) to the thirty questions sent to him by bishop scougal , if that worthy man had lived to this day in the body , i question not but he would have been a strength to me in my opposition , to those vile errors held by the english leaders among the quakers . viz. g. f. g. w. f. b. and many others . i hoped also that ye had been better principled against these vile errors , and that in good measure by means of my labour among you. so that it was no small surprise to me , to find you join in a combination against me , with my adversaries here as you know , ye and your friends generally did , soon after my arrival into england from america . your pretence then was that ye could not believe , that friends either in america or england , were guilty of the errors i had charged them with , but if you will give your selves the liberty to read my late books , and particularly the two , i now send you , i hope ye will be convinced of the truth of my charge , as diverse hereaway both in city and country , through the mercy of god are so convinced , but i fear that some among you are too deeply guilty of some of the same errors . and if ye in particular are not , how can ye in conscience , own them to be your christian brethren , whom i have proved so evidently guilty of them , as particularly the chief teachers among the quakers hereaway , some living and some deceased . and i earnestly request you to distinguish betwixt any good things , either in doctrine or practice ; which ye have seen or observed in me , and whatever was contrary thereunto , so as to cleave unto the former and only reject the latter . what honesty or sobriety and christian practice ye ever saw in me , i hope to persevere in it and increase in the same , and i desire you to do the like ; but reject your errors , your uncharitableness of judgement towards others , your spiritual pride , and over high esteem of your selves . believe not every spirit either in your selves or others , but try the spirits , and bring all doctrines and practices , to the test of the holy scriptures , and pray god , to give you that true light and discerning , to help you to make an impartial examination . it hath been a great default generally among the people called quakers , and remains among them too much to countenance ignorant persons , if they pretend to the spirits teachings and motions to preach and pray , and travel from place to place as teachers of others , when yet they want to be taught the first principles of christianity , and it s to be feared ye have such ignorant teachers among you . i am sure i remember when some of you used to blame it in my hearing , and as i desire you to make a distinction betwixt what is right and wrong , in any of my former doctrines or practices , ( i hope none of you could ever charge me with any immorrality or scandalous conversation when among you , but that if i wanted an attestation to that , i think ye would do me that justice to give me an ample testimony ) so i would have you to know , that i continue grounded and firmly perswaded as to that most necessary and excellent doctrine of gods inward teachings , by his holy spirit light and grace , and his gracious operations and assistances to enable us , and all good christians to perform every acceptable service to him . and whatever ye or any others , may or doe judge of me , i bless my gracious god , that i feel my self a living member of christ's body , by partaking daily of the life and living vertue of the head , jesus christ our lord , and a living branch upon that living vine , and my care is and ever i hope shall be , to abide in him , which i bless god for , i find by true experience , that i can remain and abide such , and yet be reformed in many things in my judgement , and diverse practices , from what i formerly was . it hath been a great mistake in us , to think that we could not be more holy , or soholy as we think we are , or were , without being so excessivly uncharitable towards others , and so contrary to them in our perswasions and practices , when as many of their perswasions and practices were better then ours , and others of them more inoffensive . i hope ye will excuse my writing thus largely unto you , for it is in true love and good will , however you receive it , and as i have said i do not expostulat with you , for your injuring me , for i have more injured you ( though not by any immorality , ) but by being instrumental to have in any wayes misinformed you . i pray god forgive you and me , i remain your truly wel-wishing friend , george keith . london 17th 2d moneth , 1700. to andrew jaffray , john robertson , alexander gellie , john forbes , robert gordon , john glennic ; and the rest of the monthly meeting of the people called quakers at aberdeen . something of weighty importance , modestly proposed to your serious consideration . friends , forasmuch , as there hath been , and is some just cause given , to apprehend , that many among the people called quakers , have not a found faith , touching diverse great and weighty doctrines , and principles of the christian religion ; plainly delivered in the holy scriptures : for both mine and others satisfaction , and also for your own vindication , if so be ( which i should be truly glade of , and rejoice in ) that ye manifest your selves to be really innocent and clear of those gross errors and heresies , which the chief english teachers , among the quakers have been and are still charged guilty of , and upon which account , only i have in good conscience been concerned to leave communion with them : not finding that they have in the least as yet cleared themselves of the same , which they can never well do , without a publick and ingenuous retractation of those many unwarrantable and unsound passages in their books . you are therefore earnestly desired , and requested to give your plain and candid answer in writing to these following queries . querie 1. whether the holy scriptures containing the old and new testament called the bible in their plain and literal meaning ? or the light within , be the certain fixed and standing rule , whereby to judge and determine matters of contraversie as to religion ? here followers the quakers answer . ans . we believe , that the holy scriptures , containing the old and new testament ( called the bible ) as having come from the spirit of god , and being written by men divinly inspired , ( which we most firmly believe they were ) when they are opened and explained by the same spirit of god which gave them forth , ( they being of no private interpretation , 2 pet. 1. and 20. ) are an infallible rule of faith and life , unto all to whom god hath in his providence been pleased to communicat them , for they being the things of god cannot be understood , but by the spirit of god , 1 cor. 2. 11. remark , this answer to the 1 q. being in all appearance sound and orthodox , ( if they have no secret reserved meaning ) and agreeable to the sense of all sound protestants , i am heartily glade , that they have deserted the unsound and hetrodox doctrine , that some of their principal teachers , both in scotland and england have vouched in their writtings , in relation to the holy scriptures being the rule of faith , and therefore the reader may be pleased to compare this their answer with what robert barclay says ( tho i confess that he and g. k. were the soundest and m●st orthodox writters among the quakers ) in his explanation of his 3d proposition among his theses theologicae . the principal rule ( saith he ) of christians under the gospel , is not an outward letter nor law outwardly written and delivered , but an inward spiritual law ingraven in the heart , the law of the spirit of life , the word that is nigh in the heart , and in the mouth , but the letter of the scripture is outward of it self a dead thing , a meer declaration of good things , but not the things themselves ; therefore it , nor is , nor can be the chief or principal rule of christians . but least any should mistake him and think that tho he owned them not to be the principal rule , yet at least he acknowledged them to be a rule , he immediatly adds § 3 that which is given to christians for a rule and guide , must needs be so full , as it may clearly and distinctly guide and order them in all things and occurrences , that may fall out . but the scriptures are not such ( as he instanceth in several particulars ) therefore the scriptures cannot be a rule to them . and as they are not a rule , so nor the rule , ( as he sayeth in another place ) as for christ and his apostles , using the scriptures for convincing of their opposers , so do we , and yet this proves not that either he or we judge them to be the rule whereby to try all things and spirits &c. the reader may plainly observe the great inconsistency betwixt what r. b. says and what andrew jaffray and his friends say ; they affirm the scriptures to be an rule , an infallible rule , and an infallible rule of faith and life , in which they are very orthodox , and i must in charity believe that in so farr are our modern quakers reformed , and very justly laid aside their former doctrine . which is yet more plainly and explicitly delivered by william penn in his appendix to the christian quaker , for after endeavouring to prove that the scriptures were never the general rule , he at last by way of objection says . but is not the scripture the rule of our day , he answers if the rule , then the general rule for whatsoever is the rule of faith and life excludeth all other from being general , they being but particular in respect of it self , therefore not the rule of faith and life , but besides , their not being general , i have several reasons to o●ter , and he brings no less then nine or ten reasons , why they cannot be the rule of faith and life . see george keith's book called the deism of william penn , &c. wherein there is a full examination and confutation of william penns discourse of the general rule of faith and practice , and judge of contraversie , printed anno 1699. observe also , what is said in one of their books , called the quakers refuge , p. 17. whether the first penman of the scriptures , was moses or hermes , or whether both these are one ? or whether there are not many words , contained in the scriptures , which were not spoken by inspiration of the holy spirit . and in a book , called truths defence , by g. f. and r. h. p. 2d . you may as well condemn the scriptures , to the fire as our queries . q. 2. whether the light within , be sufficient of it self , to salvation , without any thing else ? a. unto such , as are under a moral impossibility , of coming to the knowledge of the incarnation , life , miracles , crucifiction , death , resurrection and ascension of our lord jesus ' christ , the light wherewith he inlighteneth every man , coming into the world , is sufficient to salvation , ioh. 1. 9. tit. 2. 11. but where the outward knowledge of the scriptures is attainable , or the outward history of our saviour , it is altogether damnable not to believe the same . r. this answer to the second querie , is in my opinion no answer at all , but a down right shifting the question , which hath no respect to such , as are under a moral impossibility , of knowing the life , death , miracles , &c. of our blessed lord jesus christ , but to such , as have the means of knowing them , and tho to such it be certainly damnable , not to believe them , yet that tells us not , whither the light within , be of its self sufficient to salvation , without any thing else yea or not , and therefore , i must again intreat , that they may be pleased , candidly , and sincerely , to give a plain and direct answer to the querie ? and this i have the more reason to demand , because robert barclay of urie , at the first giving in of their answers , being ●ressed to declare , whether to such as have the means of knowing the life , death , miracles , &c. of the holy jesus , the light within , was of it self sufficient to salvation ? he answered negatively that it was not , and carried away the answers to have that insert , as thier answer to the querie , which after all was not done . from whence it appears , that either they are not agreed amongst themselves , about the resolution of this querie , and so shift the answering it : or else , that they are afraid to own the truth plainly , least thereby they contradict their antient friends . and particularly george whitehood , who plainly asserts in his antidote , p. 28. that the quakers are offended with g. k. for saying , the light within is not sufficient to salvation without something else . the which proposition , seing he blames as false , he must hold the contradictory to be true , that the light within is sufficient to salvation without any thing else . yea g. w. hath granted in his antidote , p. 28. that christ as outwardly considered , is that something else which g. k. means . and w. p. in his appendix to the christian quakers , plainly affirms , that the belief of the history of christ's birth , death , &c. is none of the absolute necessaries to our salvation . and in his quakerism a new nickname , &c. he saveth , that faith in the history of christ's outward manifestation , is a deadly poyson , these latter ages has been infected with : and he sayes also in his rejoynder to i. fa●do , that christ in the gentiles , is a greater mistery , then christ as he was made manifest in the flesh , it is strange , that should be counted most misterious , which was the introduction to the mistery , and these transactions , counted most difficult , that were by the divine wisdom of god , ordained as so many facil representations , of what was to be accomplished in man , it is to le●en . if not totally exclude the true mistery of godliness , which is christ manifested in his children , their hope of glory . like to this , is his saying in his preface to the collection of robert barclays book ' s. o reader , ( sayeth he ) great is the mistery of godliness , and if the apostle said it of the manifestation , of the son of god in the flesh . if that be a mistery ( and if a mistery , it is not to be spelled out , but by the revelation of the spirit ) how much more , is the work of regeneration a mistery , that is wholly inward and spiritual . q. 3. whether the holy three , the father , son , and holy ghost , that bear record in heaven , be not threedistinct persons of one substance , power , glory and eternity ? or are they only three manifestations , or operations , and is there not some incommunicable , as well as communicable attributes , belonging to the persons of the holy trinity ? a. we believe according to the scriptures , that there are three , that bare record in heaven , the father , the world , and the holy ghost , and these three are one , 1 joh. 5. 7. and we do not find our selves obliged , to express our selves , in other terms than the wisdom of god , saw meet to express that great mistery in the holy scriptures : but we do believe , that there are incommunicable , as well , as communicable attributes , in the said holy three as is witnessed , joh. 1. 14. and the word was made flesh , and dwelt among us , which cannot be said of the other two . r. in this answer to the third querie , it is said , there are incommunicable , as well , as communicable attributes , in the holy three &c. and yet g. whitehead , sayeth in his truth defending the quakers . we deny the popish terms of three distinct persons , which you call god the father , god the son , and god the holy ghost , which tends to the dividing god and to the making three god's , and do not you priests , in your divinity , as you call it , affirm that a person is a single , rational , compleat substance , and differing from another , by an incommunicable property ; and art thou so blind , as to think , that there is such a difference in the god head , seing christ is equal with his father , who is a spirit , then what incommunicable property , can he differ in from the father , that is not communicable to the one as well as the other ? and geo fox ( one of the greatest account among them ) in his disputing against c. wade , for saying , that god the father never took upon him , human nature , which ( sayeth he ) in his great mistery is contrary to the scripture . this was the error of the old hereticks , called patripassians , who held that god the father was born of the virgin , suffered , dyed , &c. q. 4. is not the promised seed of the woman , that should bruise the serpents head , gen. 3. 15. the man christ jesus , that was born of the virgin at bethlehem , in the land of iudea . a. we answer affirmatively , it is he and he alone , we never in the least doubted it , what ever malice may suggest without the least ground . r. this answer may be compared , with what w. p. sayes in express words in his christian quaker , p. 97 98. one outward thing ( saithhe ) cannot be the propper figure of another , nor is it the way of holy scripture , so to teach , the outward lamb shews forth the inward lamb. the seed of the promise , is an holy and spiritual principle , of light , life and power , that being received into the heart , briuses the serpents head , and because the seed , which cannot be the body , ( viz. that was outwardly born of the virgin ) is christ , as testify the scriptures , the seed is one , that seed christ , and christ god over all blessed for ever . the reader may see , that it s not malice , but that there is too much ground , to suggest the quakers unsoundness as to the foresaid querie . q 5. that seed of abraham to which the promise was made , that in him all the nations of the earth shall be blessed , according to gen. 22. 18. gal. 3. 16 was it not the man christ jesus who according to the flesh , was the son of abraham , and the son of david , matt. 1. 1. a. we answer affirmatively , yea it was he and none else . r. with this orthodox answer , the reader may compare what g. w. sayes , in his truth defending the quakers , it is queried thus , did richard hubberthorn will , in writing that christs coming in the flesh , was but a figure , g. w. answers , could christ have been said to have been transfigured , if his coming in the flesh , had not been a figure . and in his christian quaker , he positively denyes that christ consisted of visible flesh and bones . it is ( saith he ) both unscriptural , and assurd , to assert that jesus christ consisteth of a human body , of flesh and bones , ( how then can he be properly the seed of abraham , and the son of david i distinguish ( sayeth g. w. ) between considing , and having . ( christ had visible flesh and bones , but he did not consist of them , as a man hath a coat or a garment , but he doth not consist of it . ) q. 6 had not this man , a real soul , that was not the godhead , and a real body also , that was not the god-head ? a. we answer affirmatively , yea he had both . r. this answer may be compared with what g. w. sayes , in his appendix to the divinity of christ aganist t. d. as to t. ds telling us of the son of gods incarnation , the creation of his body , and soul , the parts of that nature he subsisted in , ( note , that nature , plainly denotes christ's manhood nature , that t. d. meant , which had a created body and soul ) to this i say , ( sayes g. w. if the body and soul of the son of god , were both created ? doth not this render him a fourth person , again where do the scripture say , that the soul was created ? q 7 is not that outward man who was born of the virgin , and suffered without the gates of jerusalem , properly and truly the son of god , having no immediat father but god. a. we answer affirmatively , and fully believe he is so . r. this answer to the seventh querie , being in all appearance sound and orthodox , and agreeable to the sense of all sound protestants , ( if they have no secret reserved meaning in this and their other orthodox answers ) wherein they dissent , from the unsound doctrine of some of their chief teachers , and therefore the reader may be pleased , to compare this their answer , with what w. p. saves , in his serious apologie : page 146. viz. but that the outward person that suffered , without the gates of jerusalem , was properly the son of god we utterly deny . ( is not this a plain contradiction to what a. j. &c asserts and also w. p. in his rejoinder , pag 304 305 say's that outward person that suffered at jerusalem was christ by a m●tonomy , of the thing containing , having the name of the thing contained . q. 8. is not jesus christ , both god and man , and yet but one christ , so that his godhead is not his manhood , though the nature of his manhood , is most highly , and wonderfully united to his godhead ? a. we answer affirmatively , and fully believe the same . r this answer to the eight querie , the reader may compare it , with what one of their antient teachers , christopher atkinson sayes , in his book called the sword of the lord drawn pag. 5. your imagined god , beyond the stars , and your carnal christ , is utterly denyed . to say this christ , is god and man in one person , is a lie , and g. w. sayes in his book , called the life and light &c. pag. 39. as for those expressions , god man , being born of marie , we do not find them in the scriptures , nor do we read , that marie was the mother of god , but in the popes canons , articles , &c. and what nonsense , ( saith he page 47. ibidem . ) and unscripture language , is this , to tell of god being co-created with the father , or that god hath glory with god , doth not this imply two gods ? and that god had a father ? let the reader judge ? and ( page 24. ) to tell of the word god , cocreator with the father , is all one as to tell of god , being cocreator with god , if the father be god , and this is to make two gods , two creators , &c. and thus g. w. opposes the godhead of christ , as he doth his manhood in other quotations , he also denyes , the glorious hipostatical union , that it consists of a human and divine nature , or that they are hipostatically one . see his christian quaker , page . 141. and their book called , a testimony for the true christ , pag. 8. whereof g. w. is supposed to be the author , they deny the humanity of christ , as humanity signifies the earthly nature of mans body , as coming from humus the ground ; but as humanity signifies meekness , gentleness , mercifulness , as opposite to cruelty , in this last sense , they own christ's humanity , but deny it in the former , which is the true sense of scripture , and of all true christians . and , as they deny the humanity of christ , so they deny divine worship and honour to be given to him , and consequently denyes his divinity , as william shewen a noted writer among them , expresly sayes , in his book called a small treatise concerning evil thoughts , p. 37. not to jesus the son of abraham , david , and mary , saint or angel , but to god the father , all worship , honour , and glory is to be given . q. 9. did christ's natural body , which was crucified and was buried , rise again ? and did that body after his resurrection , ascend into heaven ? and is that body now in heaven ? a. we believe , that christ's body , which was crucified and was buried , did rise again ; and did after his resurrection ( being wonderfully glorified ) ascend to heaven , and is now at the right hand of the majesty on high , heb. 1. 3. r. this answer , if they have no secret reserved meaning in it , in all appearance seems orthodox , and agreeable to the sense of all sound protestants . but the reader may compare it , with what g. w. sayes , in his nature of christianity ; pag. 41. what scripture proof ( saith he after his socratical way of writing ) is there that christ subsisteth outwardly , bodily without us , at god's right hand ? and where is god's right hand ? is it visible or invisible ? within us or without us onely ? and is christ a saviour , as an outward bodily existence , or person without us , distinct from god , and on that consideration , to be worshipped as god , yea or nay ? but john whitehead a very eminent and ancient preacher among them , is more explicit , in his postscript to a book called the quakers refuge , p. 90. i have several times saith he denyed , that christ hath now a body of flesh and bone , circumscript or limited in that heaven which is above , and out of every man on earth ▪ and g. w. in his light and life , pag. 38. is very plain , where he expresly saith , the quakers see no need , of directing men to the type for the antitype , viz. neither to the outward temple , nor yet to jerusalem , either to jesus christ or his blood , knowing that neither the righteousness of faith doth so direct , rom. 10. q. 10 is that heaven , into which christ hath ascended , in the true glorified nature of man consisting of soul and body ) without us , or within us only ? and do you own the man christ jesus to be without you , as well as his spirit and light within you ? a we firmly believe that , that heaven , unto which christ hath ascended in the 〈◊〉 glori●●ed nature of man 〈…〉 of soul and body , is without i● : and u● do own the man christ jesus to be without us , as well as his spirit and light within us : rom 8 34. heb. 8. 1. r. this answer may be compared with what g. f. says in his great mistery p. 214. there is none have a glory and a heaven but within them . now , if there be no glory nor heaven without us ? then how can christ be ascended into a heaven without us ? and w. p. redicules the locality of both heaven and hell , and sayes in his rejoinder , p. 179. to deny it , is not very offensive , and that it looks too carnal , indeed mahomitan , viz. to assert it w smith an antient and eminent writter among them , in his catechism , p. 57. has this question , and is that which is within you , the only foundation , upon which you stand , and the principle of your religion ; answer , that of god within us , is so ; for we know it is christ , and being christ it must needs be onely and principal , for that which is onely admits not of another , and that which is principal , is greatest in being , and thus we know , christ in us to be unto us the onely and the principal . q but do ye hold that this foundation and principle within you is sufficient to eternal life ? a. yes we do so ▪ and g. f. in his great mistery p. 248 says to c. wade , the devil was in thee , and thou sayeth , thou art saved by christ without thee : and g w , sayes in truth defending the quakers p. 65 , that faith in christ without men , is contray to the apolles doctrine . is this to own the man christ jesus to be without us , as a. j &c , asserts they do in their answer . q. 11. are we justified and cleansed from sin , by the blood of christ that was outwardly shed ? and are we sanctified by that blood meritoriously , as by his spirit , grace and light in us , efficiently ? a. we answer affirmatively . r. with this affirmative answer may be compared r. bs 7 proposition in his a pology p of his works 264 , as many ( sayeth he ) as resit not this light viz. the light within , but reserve the same , it becomes in them a holy , pure and spiritua 〈◊〉 bringing so the holiness , righto●sness 〈◊〉 and all those 〈…〉 fruits which are acceptable to god , by which holy birth , viz , jesus christ formed within us , and working his works in us , as we are sanctified , so 〈…〉 in the ●ight of god according to 1 cor. 6. 11. here justification and sanctification are intirely 〈◊〉 to christ the light within , and there is not one word of the outward christ , or his outward blood outwardly shed . let the reader also consider what he delivers as his 3 position in p. 370 viz that since good works as naturally flow from this birth , as heat from fire , therefore are they of absolut necessity to justification , as causa sine qua non , i. e. tho not as the cause for which , yet as that in which we are and without which we cannot be justified . but g. w. is a litle more distinct in his 2d part of the christian quaker p. 126. ( where he sayeth ) but what proof hath he from scripture that the sheding of christ's blood was the meritorious cause of justification ? so through that whole 3d chap. he labours to prove that properly speaking it is by the spirit and light , or christ within , we are justified . and in his antidote p. 39 he affirms , that the blood of his , viz. ( christs outward blood ) as well as the water that came out of his side , had an allegorical and mysterious signification as well as an outward and literal , even of the spiritual blood and water of life , which being compared , with what he says in his light and life p. 59 , in which he plainly denys that the material blood of the sacrifice , was a type of the material blood of christ , for that were to say ( sayeth he ) that material blood was a type of that which was material , this is to give the substance no pre-eminence above the type . so that tho ( as g. k. observes in his 3 narrative p. 73 ) g. w. &c. grant , that a man called christ , was outwardly born , dyed , had his blood shed &c , yet all this was an allegory , and had an allegorical signification , of christ truly and really ( without an allegory ) born within them , crucified and dead within them , his blood shed within them , buried , risen , ascended within them , atonement , reconciliation &c. within them : and seeing they deny the merit and efficacy of christ's death , and blood without , and of what he did and suffered without us , they are justly charged to allegorize it away , that is , to make no other account of it , then of the history of hagar and sarah , and other types , symbols , and allegories of the old testament . w. p. is yet more express speaking of our justification by the righteousness which christ hath fulfilled in his own person for us , he says in his serious appology p. 148 , and indeed this we deny and boldly affirm it , in the name of the lord to be the doctrine of devils , and an arm of the sea of corruption , which does now deluge the whole world. i could quote many more passages , but i refer to these following , g. ws. light and life , p. 38. 40. &c. w. batlies coll. p. 22 , 23. 577. q. 12. is it altogether , and wholy , as necessary for us to believe in christ without us , for our eternal salvation , as to believe in his spiritual light within us ? and is not the faith in the man christ , as he dyed for our sins , and rose again , and is at the right hand of god , and maketh intercession for us , according to rom. 8. 34. necessary to be preached frequently , as well as his inward appearance , by every true minister of christ ? a. we believe , ( as in our answser to the second query ) that it s altogether necessary , for us to believe in christ without us , for our eternal salvation , where the means of the knowledge thereof can be had : and also that the faith in the man christ jesus , as he dyed for our sins , and rose again , and is at the right hand of god , &c. is necessary to be preached by all true ministers , as they are led thereunto by the spirit of god , and which is frequently practised amongst us , as may be witnessed by such as come to our meetings , according to , 1 cor. 1. 23. r. the limitation in this answer is useless , for i speak only of such as have the means , and as to our faith in christ without us , r. bs. sayeth in pag. 9. of his works and whereas thou sayest , you see the apostles judges the knowledge of christ crucisied to be that one thing necessary , we deny ( sayes r. b. ) that the knowledge of his being outwardly crucified is that one thing necessary , for people must know him in them . and as a confirmation of this , in the second proposition of his apologie , page 269. ( he sayeth ) which revelation of god by the spirit , whither by outward voices , or appearances , dreams , or inward objective manifestations in the heart , were of old the formal object of their faith , and remains yet so to be , since the object of the saints faith , is the same in all ages , and in consequence to this last part , he sayes pag. 279. that which now cometh under debait , is what we have asserted in the last place , viz. that the same continueth to be the object of the saints faith to this day , &c. here is not one word of faith in christ without us , but on the contrary , the formal object of the saints faith , in all ages is inward revelations , and the light within . g. f. sayes in his great mystery , p. 47. the light which every one hath that cometh into the world , is sufficient unto salvation , without the help of any other means or discovery . w. p. sayes , quakerism , a new nickname , pag. 12. and since they believe that outward appearance , ( i. e. jesus at jerusalem , ) they need not preach what is not to be again . so then by this the birth , life and death , &c. of the holy jesus needs not to be preached , and indeed a great deal of the bible , is to be laid aside and not preached , according to this maxim of w. ps. and w bailie , an antient writer among them sayes , see his goll . p. 308. and so he taught them to pray , our father , &c. not to look at his person , and to pray to him as a person without them , but bid them pray to the father . then by the same rule , if not pray to him , we are not to believe in him , as a person without us . but the reader may observe , that however orthodox a. j. &c. seems to be in their answer , in affirming that faith in the man christ jesus as he dyed , &c. ( where the meanes of the knowledge thereof can be had &c ) is necessary to be preached by all true ministers , yet it is ( with this proviso , ) as they are led thereunto by the spirit , which clause seems to destroy that obligation , which immediatly before they had acknowledged , for suppose any or all the preachers , among the quakers be indifferent in this matter , and so quite neglect ( as generally they doe ) preaching the necessity of faith in the man christ without us , here is a shift ready , they may plead this for their excuse , and say they are not led thereunto by the spirit of god. q 13. do you believe that all that were saved in any age of the world , had their sins forgiven them , for the man christ jesus his sake , and on the account of his most holy , and perfect obedience unto death , and that what light and grace , all men ever received from god in former ages , or now receive , or shall her after receive to the worlds end , it is given to men , for the man christ jesus his sake , by his purchase and merits , and continual mediation and intercession ? a. we answer affirmatively and firmly believe it , acts 4. 12. r. this answer the reader may be pleased to compare with the quotations in the remarks on the 10 and 12. answers . q. 14 did not the lord jesus christ by his most perfect obedience and sacrifice of himself , which he offered up unto god , fully satisfy the justice of his father , and so pay the ransom for the sins of mankind ? q. 15. did christ suffer the punishment due for the sins of fallen man ? and did he make full payment in mans stead , for the debt contracted by sin ? a. to both which last queries we answer , that we believe that the lord jesus christ did freely offer himself an acceptable sacrifice for the sins of mankind , and that the father ( of his great mercy ) accepted of that sacrifice as a sufficient expiation for the sins of the whole world as in these scriptures , 1 pet. 1. 19. 1 pet. 2. 24. 1 pet. 3. 18. john 10. 14 , 15 , 17 , 18. verses . r. this answer to the 14 , and 15. queries may be compared with the 11th question in g. ws. appendix to the 2d part of the christian quaker , p. 242. where it is asked , whether divine justice did propperly and strictly require a full payment and punishment upon christ in mans stead , for all the debt contracted and injury done by fallen man ? to which it is answered , no , christ's sufferings were not of that nature or intent &c. and thereafter he says , p. 244 , and see p 240 , all these scriptures relating to christ's sufferings , as isa . 53 &c. do all intimat god's great kindness and condescention in christ jesus , and his humiliation and deep suffering under the weight and burden of sin , and as by the grace of god , he tasted death for every man , all which fall greatly short , of proving our adversaries charge against him , viz that god poured down his wrath and revenge on his innocent son , for satisfaction to divine justice in mans stead that have done the injury i say all the sciptures alledged by them , can never prove this &c. here we have a positive answer , to the queries , and no shuffling or shifting the matter , as a. j. and his friends do in their answer and w. p. in his rejoinder to io. faldo p. 284 and 255 , justifyeth w. smiths saying christ in us offereth himself a living sacrifice to god for us , by which the wrath of god is appeased to us . and g. w. in his light and life p. 44. doth also justify the same , but what he sayeth is too large to be here inserted , and therefore i refer the reader to the book it self , and to g. ks. 3 nar. p. 24. w. p. in his reason against railing , p. 9. sayes , that if it is our duty to forgive without a satisfaction received , and that god is to forgive us as we forgive others , then is a satisfaction totally excluded . see also his sandy foundation wherein he expresly argueth against christ's satisfaction , and insists largely on it . i have not the book at present by me , so cannot quote exactly any passage out of it . but above all , that which i think is most horrible and blasphemous and undervaluing the sufferings of our blessed lord . e. b. of great esteem among them sayeth in his works p. 273 printed 1672 , and which his friends reprinted and approved of : the sufferings ( sayeth he ) of the people of god called quakers in this age , is greater suffering and more unjust then in the dayes of christ , or of the apostles , what was done to christ or the apostles , was chiefly done by a law , and in great part by the due execution of a law , &c. q 16. do the best works , that any are enabled to perform , even by the assistance of the spirit ; merit pardon of sin and eternal life ? a we answer negatively , we have no merit , all is of free grace and mercy through christ tit. 3. 5. r. this answer seems to bespeak a humble and self denyed frame of spirit , and i am very glade to find such come from a. i. &c. but i am sure their friends books are filled with a great deal of self exaltation , and abasing of all others , and too much spiritual pride and boasting of their faithfulness , ( as that by and for which they merited or hoped to attain eternal life ) may be too much observed in most of their preachings , and as an evidence for what i say , let the reader consider what samuel fisher sayeth in his rusticus , &c. p 90. that because evil works ( saith he ) are the meritorious cause of our condemnation , therefore good works are the meritorious cause of our justification . see also , p. 84. 88. ibid. and see also g. ws voice of wisdom p. 36. q 17. shall the man christ jesus come again and appear without us to judge the quick and the dead ? a. we answer affirmatively , yea , he shall , according to these scriptures mat. 25 , 31. acts 17 , 31. this answer may be compared with what g. w. says in his light and life , p , 41. but three comings ( saith he ) not onely that in the flesh at jerusalem , and that in the spirit , but also another coming in the flesh yet to be expected , we do not read of , but a 2d coming without sin unto salvation which in the apostles days was looked for . and in his christ ascended &c , p. 21. 22. &c. not only denyeth any personal comming of christ yet to be at the end of the world , but denyeth him to have a personal existance in heaven without the saints and chargeth it to be anthropomorphism and muggletonism . see also w. bailies coll : p. 29. q. 18. is there any resurrection of the dead , that all or any of the deceased saints wait for ? and doth the same natural body , that dyeth rise again , or is the resurrection nothing else , but what ye have already or what ye shall have , immediatly after death ? a. we believe that there shall be a resurrection both of the just , and of the unjust , according to the scriptures acts 24 , 15 1 cor. 15 , 5. also the same chap. from 35 to 38 verse , and we believe that the resurrection is not already past nor is that which we shall immediatly enter into after death . r. by this answer to this 18 q. a. j. and his friends shift the question intirely , for i know , that verbally they seem to own a resurrection , but that our natural elementary bodies shall rise again they utterly deny and oppose . so g. w. argueth most violently against it in the second part of his christian quaker , p. 352. 353. &c. and so doth w. p. in his reasoning against , railing p. 134 , 137. if the thing ( saith he ) can be the same and notwithstanding changed for shame let us never make so much stur against the doctrin of transubstantiation , for the absurdity of it is rather out down then equalled by this carnal resurrection . and r. hubberthorn sayes , coll. p. 121 these are they that plead for a life in sin , while they are here , and that say that the saints glorified in heaven do yet hope for the resurrection of their bodies &c. see also , w. p. his invalidity of i. f. vindication p. 373 &c. q 19. whither outward baptism with water , and the outward supper called the lords supper , be not divine institutions and ordinances of our blessed lord jesus christ commanded by him to be continued and practiced to the end of the world ? a. first , as for baptism we believe , that as there is one lord and one faith , so there is one baptism eph. 4 , 5. which is not the puting away the filth of the flesh , but the answer of a good conscience before god , by the resurrection of jesus christ . 1 pet. 3 , 21. and this baptism is a pure and spiritual thing , to wit , the baptism of the spirit and fire , by which we are buried with him , rom. 6. 4. and puts on christ , gal : 3 , 27. that being purged and washed from our sins we may walk in newness of life , being risen with him through the faith of the operation of god : collos . 2. 12. of which the baptism of john was a figure , whose ministry was to decrease , but christ to increase , iohn 3. 30. and who said himself , i indeed baptise you with water to repentance ; but he that cometh after me is mightier then i , whose shoes i am not worthy to bear , he shall baptise you with the holy ghost and with fire . mat. 3. 11. here are two baptisms mentioned , whereof certainly johns was the figure , and christs the continuing substance , and though johns was continued or practiced for a season yet paul that great apostle who was not a whit inferiour to the chiefest apostles , 2 cor. 11. 5. expresly affirms , that outward baptism was not within his commission from christ , read 1 cor. 1. 17. as for the sprinkling of infants called baptism we find neither precept nor practice of it in all the scriptures of truth ; and therefore judge it to be a meer humane tradition . and as for the outward supper , we do believe that the communion of the body and blood of christ is inward and spiritual ( as to the substance ) which is the participation of his flesh and blood by which the inward man is daily nourished in the hearts of those in whom christ dwels ; 1 cor. 10 chap. 16. 17. verses john 6. 32. 33 35 of which things the breaking of bread by christ with his disciples was a figure which they even used in the church for a time who had received the substance for the sake of the weak , even as abstaining from things strangled and from blood , the washing on anothers feet , and the anointing the sick with oyl , all which are commanded with no less authoriy and solemnity then the former , and the two last of them , as true outward signs or simbols of inward grace , as the bread and wine , yet , seeing they are but the shaddows of better things , they cease in such as have obtained the substance . acts 15. 20. john 13 , 14 ja. 5 , 14. where these forementioned things are commanded or institute . r. it is indeed to be much lamented , that the whole body of the quakers every where , is too well agreed as to their disowning and contempt , of our blessed saviour's institutions , especially baptism and the lord's supper . but a. j. &c. might have given a shorter answer , for i designed not by these queries , that either they should prove what they hold , or that i should disprove the same . and therefore for a full reply , to what either they have here alledged , or what r. b. and others of the chief english teachers , among the quakers have argued against the continuance and practice of outward water , baptism and the lord's supper . i refer the reader to geo keith's book , called the arguments of the quakers against baptism , &c. wherein they are intirely consuted and fully answered : and which book i do not know , that the quakers have so much as pretended to answer . q 20 lastly , if ye be realy sound and sincere in the faith , of the great fundamental truths , of the christian religion , are ye not then bound in conscience to manifest the same , and that both by disowning and condemning , by a publick testimony , all those gross erroneous and unchristian passages , which have been and may still more and more be discovered , out of your ancient and chief friends printed books : ( observe so far only a. j. &c. recited this last querie , and wholly omitted all the rest . ) and i doe hereby offer to prove the same before any judicious indifferent persons , as it shall please god to give me an opportunity , by producing such palpable quotations out of the said books , directly contradicting the plain testimony of the holy scriptures , and contrary to the necessary essential point of christian faith and doctrine , and if ye be clear and innocent , ( as i said already ) ought ye not likewise to disown all such , for your christian brethren , that have opposed , and who doe still continue to oppose any of those precious truths of the gospel , which have been universally received by all true and sound christians . i doe expect your positive and candid answer , by your plain and simple affirmation or negation , to each of these queries ( by which you may prevent any suspicion of quibling or equivocating ) to be sent with all convenience to aberdeen the 5th day of the 4th moneth called june 1700. your real welwisher , robert sandilands . a. we are realy sound and sincere in the great , and fundamental truths of the christian religion , and we are ready to manifest the same , but we are not bound in reason to receive the testimony of an avowed adversary against our brethern , and if he have any thing to charge against them , among whom he resides , he wants not opportunity to do it face to face . and we doubt not but they can clear themselves sufficiently this answer to the above written queries , was drawn upon the 7th day of the 4th moneth called june 1700 : and signed as follows . alexander gelley , robert barclay , iohn forbes , george forbes senior , robert gordon , william taylor , andrew jaffray , iohn robertson , robert gerard , daniel simson , iohn somervaile , william glenny , james wallace , iohn merser , robert keith . yet at the desire of some of the magistrats , so many of our number as are present , have again signed the same with their own hands . observe . they first gave a copy of their answer unsigned , and which they brought to the publick mercat place , and copies thereof given to divers persons , afterwards they brought their answers much corrected , with large additions , with several names at them , but all write with one hand , and that not being satisfactory , it was returned to them again : at last , they delivered it signed authentically , by severals of their own hands . andrew jaffray , alexander gelley , william taylor , daniel simson , robert keith , iohn sommervaile , robert gordon , george forbes senior , iohn merser , iohn king. r. i should truly rejoice , and be heartily glade to find both , a. j. &c. and all others among the people called quakers , manifest themselves to be realy sound and sincere , not only in some but in all the fundamental truths of the christian religion ; but whether a. j. and his friends have evidenced themselves to be such , by their answers , to the queries before recited , i leave that to all impartial and judicious readers to judge . and for a manifest tryal of the sincerity and soundness of their faith , in those points wherein they seem orthodox , and that they have no secret reserved meanings , but what is agreeable to the sense of all sound protestants , it is here proposed to them , ( and which is reasonably expected ) that they give a publick testimony in writing , against those erroneous passages and positions , as they are here set down as before , and quoted out of their approved and antient friends books , which plainly contradicts their own orthodox answers . they are obliged ( i think ) either to own , or else to disown these errors : the latter i hope they will ingeniously doe , as being no respecter of persons . for the truth must be owned and preferred before all things and persons , tho never so near or dear to us . and unless a. j. &c. doe this ; their sincerity will still be suspected , notwithstanding all their great pretences . as for their saying , we are not bound in reason to receive the testimony of an avowed adversary , against our brethren ; as i would not be imposed upon in such weighty concerns , so i doe not impose my testimony upon them , but have fairly and sincerely laid before them , their own antient and most eminent approved friends testimonies , both in england and scotland : and i could have produced many more quotations , if they had been so candid to have granted me the use of their friends books , which i had not by me here , ( and i being a traveller could not be other wayes provided with ) however , i offer this to them , let the books be produced , out of which the quotations are taken , and let them be perused by any judicious and indifferent persons , and see whither they are justly and fairly quoted , and i shall submit the same to their censure . and whoever it is they mean , to be their brethrens avowed adversary : i bless god i can sincerely say , that i have no personal enmity or prejudice against them , or any persons whatsomever ; it s true , i detest their vile errors , but i still love and respect their persons , and what i have herein done may shew , that it was not through malice , &c. i could also have given an account , of many very unchristian and unsavoury passages , which were preached publickly in their meetings at reading in england where i live , which occasioned divers to leave them . and whereas they say , and if he have any thing to charge against them , among whom he receeds , he wants not opportunity to doe it face to face , and we doubt not but they can clear themselves sufficiently . i should be very glade , as i have said before , they would do so indeed , but i am sure , they have never in the least yet done it , as they ought to doe , notwithstanding of the many opportunitis , and that publickly , to have cleared themselves , of what has been charged against them , and still lyes at their door uncleared and unanswered by them ; and i am fully satisfied , that notwitstanding of their many late new creeds , they can never well clear themseves , until they publickly , and ingeniously retract those errors in their printed books ; and when they once do that , i think there is none will be so unchristian , as to charge them any more therewith . there is one or two quotations more , which i think fit to add . g. f. and r. h. sayes in truths defence , p. 89 , and 109 our giving forth papers and printed books , it is from the immediat , eternal sipiritual god. 〈◊〉 . now i leave it to the serious consideration , of a. j. 〈◊〉 . and the rest of his friends , whether in their consciences they realy believe , that the foresaid passages quoted out of their friends books , were given forth from the immediat eternal spirit of god. and g. f. pleads for the same degree of the spirit , to know the scriptures by , as the prophets and apostles had . see his great myst . p. 213. &c. finis . notes, typically marginal, from the original text notes for div a62157-e1380 see r. rs. works pag. 299. pag. 15. near the end pag 136 pag 137. pag. 158. pag. 6 p. 335 pag. 36. see also his christi an quaker pag. 12. pag. 2. pag. 246. pag. 21. pag. 139. 140. pag. 18. see the quotation at large cited in g. ks. fourth narrative p. 70. a treatise of libertie from iudaisme, or an acknowledgement of true christian libertie, indited and published by iohn traske: of late stumbling, now happily running againe in the race of christianitie traske, john, d. ca. 1638. 1620 approx. 78 kb of xml-encoded text transcribed from 25 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-10 (eebo-tcp phase 1). a13875 stc 24178 estc s118597 99853804 99853804 19202 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to 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(eebo-tcp ; phase 1, no. a13875) transcribed from: (early english books online ; image set 19202) images scanned from microfilm: (early english books, 1475-1640 ; 1011:12) a treatise of libertie from iudaisme, or an acknowledgement of true christian libertie, indited and published by iohn traske: of late stumbling, now happily running againe in the race of christianitie traske, john, d. ca. 1638. [10], 42, [2] p. printed by w. stansby, for n. butter, and are to be sold at his shop, at the signe of the pyde bull, neere s. austens gate, london : 1620. running title reads: libertie, from iudaisme. the last leaf is blank. reproduction of the original in the henry e. huntington library and art gallery. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng judaism -customs and practices -early works to 1800. christianity and other religions -judaism -early works to 1800. 2006-11 tcp assigned for keying and markup 2006-11 apex covantage keyed and coded from proquest page images 2008-11 john latta sampled and proofread 2008-11 john latta text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion a treatise of libertie from ivdaisme , or an acknowledgement of true christian libertie , indited and published by iohn traske : of late stumbling , now happily running againe in the race of christianitie . isid . in mat. 11. 29. quid iugo christi suauius ? quid onere leuius ? à scelere abstinere , bonum velle , omnes amare , nullum odisse , aeterna consequi , praesentibus non capi , nolle inferre alteri , quod sibi perpeti sit molestum ? london , printed by w. stansby , for n. butter , and are to be sold at his shop , at the signe of the pyde bull , neere s. austens gate . 1620. to my holy and tender mother , the chvrch of england , all increase of peace , prosperitie , and holy vigilancy , vnto the glorious appearing of iesvs christ . to whome on earth , rather then to you , ( blessed & blessing mother ) should i direct my supplications , deprecations , and my thankes ? seeing by gods grace and your prudent patience amidst so many sore tryals , i haue yet a breathing time left ; & may for a while sit downe , contemplate and admire : o the vnspeakeable loue of god , in reducing me into nesse of my pollutions , made mee both afraid and ashamed to point at mine owne deformities . incumbred i was with many thoughts how to discouer my minds change ; & how to walke for the time to come , and yet after a few daies , i could not but disclose it : it was within me like a fire in my bones , i was weary with forbearing and could not stay , and i resolued that it was both my duty and safetie to addresse my selfe to those whose lips preserue knowledge , and hands authoritie . if a leaper was to shew himselfe to the priest , and such as were full of vncured blaines and sores , to shew themselues to the high priest : why should i bee afraid to present my selfe in my scars to the guides and gouernours of this church , for the glorifying of that grace which purged my corruptions , and healed my sores ? i therfore forthwith addressed mee to the most reuerend father of this renowmed church , by him imploring reconciliation to my iustly offended mother : and since , how open hath her bosome beene to her returning sonne , how ioyfully hath shee receiued , readily instructed , and willingly restored me to my sacred office againe : and how blessedly haue some beene reduced by my weake helpe into the the way of peace : from which they had swerued with me , ( though not all by me ) i am not able to expresse with pen. neither shall i cease to vse all my industrie to bring again all that haue straied by my word or example , as by my mothers leaue i shall bee authorized so to doe : seeing through gods mercie they are not manie , and those that are , no way dangerous , being such as haue little force to perswade any , and the most such as imbraced those things , without my aduice , and some contrarie to my iudgement at that time : and as i haue publiquely by preaching againe proclaimed my true change , so shall i priuately by practise confirme it to all with whom i shall conuerse ( by gods grace ) vnto my liues end . and who am i , that i should be any more troublesome to so indulgent and gracious a mother ? no verily , i shal neuer forget her mercie , wisdome , bountie , and meekenesse towards one so farre gone , though i should participate no more of her loue : and i am the more bold to disclose my whole heart vnto her , because she knowes that greater , more eminent , learned , and glorious members , haue had their foule slips . and though i for beare to name any , lest some should think i doe parallel my selfe with them : nor had we any to name either vnder the law or gospel , as examples to induce vs to be willing to acknowledge own our deformities ; for the magnifying gods mercie , edifying his church , and humbling our selues : yet we cannot but know , that there is nothing so couered that shall not be reueiled , nor hidden that shall not be knowne . neither shall hidden things of darkenesse , lurke alwaies in secret . the lord will come , and all mens sinnes shall be layed open : such as goe not before to iudgement to their sauing , they must follow after to their eternall torment . neither can i conceiue , that in this light , and loue of the gospel , in the middest of true israelites , in whom is no guile ; especially in the knowledge of my tender mother , any derider shall be suffered to disport himselfe with the nakednesse not of a father , but a failing brother : or any scoffing ismaclite , to mocke at isaacs minoritie , or any vncharitable inconsiderate brother , to vpbraid with what hath beene formerly done ; much lesse , any idolatrous rabsakeh , to raile on the least seruant of god. but that on any such iust occasion giuen , it shal be lawful for such as haue an heart to the combate , to enter the lists againe , in the spirit of meekenesse , though onely with a sling , and such smooth stones as may be chosen in our holy riuer of life . and in the confidence of this later , with the excitement of those former motiues , i am incouraged to penne what is done , concerning the christian libertie i doe now vnderstand . and though i am yet farre short of what my most iudicious mother may expect for my large time ; yet well knowing , that she is so like our lord of glorie , that she hath learned long since , to accept of weak works , where she perceiues willing mindes , according to what her children haue , and not according to what they haue not : i now rest , and am resolued to reremaine , though of late seemingly departed for a season , yet sincerely returned for euer , and at this time , thy dutifull and obedient sonne , iohn traske . to the christian reader . courteous reader , if i may not question thy christianitie , then , i hope , not suspect thy charitie , in the view of this short treatise . and though it bee somewhat confused , yet better is a tattered habite , where the body is sound , and the heart sincere , then gorgeous and well set attire on a false heart , and rotten carkasse . and what euer this booke may seeme to portend , yet i aime at nothing but mine owne discharge of dutie , in the free acknowledgement of all my failings . i meddle not with the instruction of any , but the helpe of such as haue beene hurt by mee ; and that all may know that i haue done with iudaisme . helpe mee , therefore , as i should helpe thee , against secret slanders , and willing mistakings of some maleuolent ones : and tell them that with me , that pentameter is so true : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , euerie forced businesse is grieuous , that i should neuer haue done ought by costraint : yea , i know certainly , that nemo inuitus bene agit , etiamsi bonum est , quod facit , no man vnwillingly doth any thing well , though that which he doth he verie good . it is almost a whole yeare since god graciously relieued mee in so great a straite . and though some pennes haue runne ( as i since perceiue ) and tongues beene exercised , in wounding mee causelesly in other things ; yet god is sufficient to take iust reuenge , if my obedience were once fulfilled : which vengeance , god auert , if it be his will , by giuing them hearts to raze out some vntruths out of their more then satyricall inuectiues , and forbeare reproches for time to come . and desiring thy patience to reade the whole ouer , passing by the quotations in reading , though not in trying the truth of them all : i rest , thy brother , that prayeth for thee , ioh : tra. may 5. 1620. a treatise of libertie : against judaisme . chap. i. the authors preparation of himselfe to write , and helpe to some others , to read profitably , what followeth in this booke . amongst the manifold fruits of the holy spirit , there is one , which is often read , freely acknowledged , much commended , yet least practised by the most , that should be the greatest proficients in christs schoole : and it is meekenesse , which is expresly required of all ; whether instructors , or instructed ; in authoritie , or vnder gouernement ; pastors , or people ; men , or women ; and hath beene euer of great price with god , in the time of the law : as it is now much set by , and highly valued , in the gospels peace . as beneficiall it is , as any other grace , attended with as many pretious promises : as manifest a signe of the truth of gods grace , as may be had . so that , though a lyons boldnesse , a serpents wisdome , a doues simplicitie , or rather innocencie , be true badges of sound christianitie ; yet it may be said , and that truly , that a lambe-like meekenesse surmounts them all . neither is it left to euerie mans choyce , to be meeke , or no ; but the man of god is inioyned it , and to all other men it is commanded , in plain words ; as to timothie , thou , o man of god , flie these things , ( namely doting about questions , strife of words , peruerse disputings , the loue of money , ) and follow after righteousnesse , godlinesse , faith , loue , patience , and meekenesse : 1. tim. 6. 11. and , the seruant of god must not striue , but be gentle to all men , apt to teach , patient , in meeknesse instructing those that oppose themselues , if god , peraduenture will giue them repentance , to the acknowledging of the truth : 2. tim. 2. 24 ▪ 25. and to titus , the first bishop of that church of the cretians , he saith , put them in mind , to be subiect to principalities , and authorities , to obey magistrates , to be readie to euerie good worke , to speake euill of no man , to be no brawlers , but gentle , shewing all meekenesse to all men : tit. 3. 1 , 2. so that such as set light by this duetie , are no better then rebells against god , and what euer pretence they may haue , rebellion is written in all their fore-heads . besides , christ himselfe hath pronounced them blessed , math. 5. 5. they shall inherit the earth : when ianglers , and such as are contentious , and full of strife , shall be authors of their owne woe , and plunge themselues into much miserie , and be an occasion of rooting themselues out of their habitations , meeke ones shall peaceably possesse the places where god hath graciously planted them : so saith the psalmist ; yet a little while , and the wicked shall not be ; thou shalt diligently consider his place , and it shall not be . but the meeke shall inherite the earth , and delight themselues in aboundance of peace , psal . 37. 10 , 11. neither shall meeke ones erre in iudgement , but they shall be taught gods way , psal . 25. 9. yea such is the excellencie of their condition , that gods kingdome is their vndoubted possession , seeing against them , there is no law ; gal. 5. 23. and it is an euident note of election ; col. 3. 12. and a notable helpe , to make gods word a sauing word , to such as heare it , iam 1. 21. and ; a meeke and quiet spirit , god highly prizeth , 1. pet. 3. 4. meeke ones , of all others , haue a possibility of being hidden in the day of the lords wrath , zephan . 2. 2 , 3. who then is he , or where is he , that will be slacke at all in labouring to be as meeke as a lambe , in all his conuersation ? and that such as are desirous , may attain it , the blessed spirit , hath left directions how such may be holpen thereunto . as first , by the due and serious view , of what we our selues haue beene , and at left our pronenes to the same or like euils with which others are , or haue beene intangled , and ouercome . so paul , willing titus to teach his disciples , to shew all meekenesse to all men , vseth this as a reason or motiue thereto : we our selues also were vnwise , disobedient , deceiued , seruing diuers lusts , and pleasures , liuing in malice and enuie , hatefull , and hating one another , tit. 3. 3. as if he should haue said , why should we behaue vs angerly , or proceed bitterly , or disdainfully against any , seeing none are so odious , but we haue beene as vile as they ? they be foolish , and haue not wee beene vnwise ? they rebellious , and we were disobedient : they deceiued and intangled with errours , and we once knew not the way of peace : they serue lusts and pleasures , and wee haue beene as base slaues to our owne desires : they are now malicious , and we haue liued in malice and enuie : they deserue contempt , and we haue been worthie of all manner of hatred . moreouer , if we consider , that which may yet befall our selues , seeing we stand not by any power or strength of our owne , this will much auaile vs , to worke in vs , meekenesse : not onely to open prophane , and such as are not yet called , but to failing brethren , especially as haue beene ouertaken by some subtile and strong temptations : that they may bee restored againe to their former standing , and that in the spirit of meekenesse , gal. 6. 1. if spirituall men did but weigh this , duely , there would not be so bitter inueighing against others , in the state of lapse , much lesse in the case of recouerie ; when men are knowne to acknowledge willingly all their failings ; or haue in them a good forwardnesse to confesse , and forsake them , as they daily perceiue them to be faults indeed . and if we set before our eyes examples , it may helpe much thereto : seeing it is left as moses chiefe praise , that he was a verie meeke man , aboue all the men that were on the face of the earth , numb . 12. 3. and our lord proposeth his owne example , in this aboue all other things , where he saith , learne of mee , for i am meeke , and lowly in heart ; and addeth a promise vnto it , you shall finde rest to your soules , matth. 11. 29. and if these helpe not , pray for it earnestly , as zephany willeth , where he saith : seek the lord , ye meek of the earth , seeke righteousnesse , seeke meeknesse . zeph. 2. 3. so that to shut vp all , this meeknesse is an excellent ornament to all , and the proper liuery of gods elect , whereby they may bee discerned from such as are filled with gall , and wormewood . by this , the penne that is truely guided , is kept from dropping downe any poyson of bitternesse , to grieue any ; from all proud scorning of failing brethen ; and by it men are holpen to reade things written , with such respect , as if they had been written with their owne pen : yea , to doe to all men as they would be done vnto , and to forbeare to doe ought to any , which they would be loath should bee done to themselues : and thus much , for some preparation , to that which followeth , concerning the truth of that libertie , which true christians doe all enioy . chap. ii. a small taste of true christian libertie . great was the liberty , those senators ( in conceit ) vaunted of , at the wound of that beast , which yet liued , though mortally wounded , by chereas sword : so that liberty , and onely liberty , is the souldiers watch word . but how great ! glorious ! costly ! and certaine this libertie is ! no heart can conceiue , nor tongue expresse , much lesse any pen describe , the glory , and admirable excellency it doth containe . this true christian liberty , this sonne-like freedome , is that , which god himselfe hath bestowed , christ iesus purchased , and the holy spirit declared to such as truly beleeue ; and such libertie it is , that if the giuer bee respected ? it must bee greatly esteemed : the cost bee valued ? it must bee highly prized , or the commoditie thereof weighed ? it cannot but bee earnestly desired , and zealously defended , against all , that in any wise would limit , such boundlesse loue . wherefore , seeing , god the father , hath bestowed , gal. 4. 4 , 5 , 6. god the sonne , purchased it , at the price of his owne bloud : iohn 8. 36. act. 20. 28. 1. pet. 1. 17 , 18. god the holy ghost declared it to all , in whom he also vouch safeth to dwell , 2. cor. 3. 17 and seeing i am one of them that professe such freedome , and haue testified before many witnesses , that i doe now vnderstand more cleerely , the mystery thereof : i shall in a few words labour to expresse it to all that are indued , but with the least beginnings of the same free spirit , psal . 51. 11 , 12. that a liberty there is , if any were so impudent , as to deny ; yet can none bee so ignorant , as not to conceiue , that such a thing must of necessitie be confessed , seeing it is so often mentioned , and a law for it declared , to all that vnderstand . iames 1. 25. but all the strife is what libertie it is ? and who they are , who may be truly said , to enioy such freedome ? for answere to both ; it is affirmed , that this libertie is a freedome from the law , from sinne , and so from hell , and all feare of condemnation : from sinnes accusation ; the lawes condemnation : and hels anguish and that eternall separation , from gods comfortable presence for euermore : we are diuorced from the flesh , and so free from it , yea dead thereto , and so at liberty from the law , as it is written , the law hath dominion ouer a man , as long as hee liueth ; for the woman which hath an husband , is bound by the law , to her husband : so long as hee liueth ; but if the husband be dead , shee is loosed from the law of the husband : so then if while her husband liueth , shee be marryed to another man , shee shall be called an adulteresse ; but if her husband bee dead , shee is then free from that law ; so that she is no adulteresse , though she bee marryed to another man wherefore , my brethren , ye are also become dead , to the law , by the bodie of christ , that ye should bee marryed to another , euen to him who is raysed from the dead , that wee should bring forth fruit vnto god : rom. 7. 1 , 2 , 3 , 4. by this similitude is our diuorce exemplified , yea , our freedome from the law , by the death of christ ; and our death in christ , is most plaine to all that doe vnderstand . and lest any one should yet doubt , and not rest fully satisfied , the apostle a little after doth instance in himselfe , and saith thus , i was aliue without the law once ; but when the commandement came , sin reuiued , and i dyed ; and the commandement which was vnto life , i found to be vnto death , verse 9. 10. and then hauing put a manifest difference betweene his flesh and his faith : his inward and outward man hee concludes with an exclamation thus : o wretched man that i am ! who shall deliuer me from this bodie of death ? and in another place , hee saith , i through the law am dead to the law , that i might liue vnto god , i am crucified with christ : neuerthelesse i liue , yet not i , but christ liueth in me , gal. 2. 19 , 20. what can be more plaine then this ? that being thus baptized into christs death wee are free from the law : and it hath no more such authority to condemnation , ouer vs at all . by this also are wee dead to sinne , rom. 6. 1 , 2. that is , as obey we cannot , so disobey we doe not ; and so hath hell , nor deuill , no more to doe against vs. if sinne would stand vp to accuse , god himselfe hath discharged vs : by himselfe wee are esteemed iust : if the law would iudge or condemne , christ himselfe hath dyed , to yeeld it the due , and is risen againe , being set downe at gods right hand to make iutercession for vs. if trouble , yea the powers of hell it selfe , would indeuour to separate vs from the loue of god ; it cannot , they can neuer preuaile , rom. 8. so that a libertie here is , but none to the flesh , gal. 5. 13. none to sinne , 2. pet. 2. 18 19. no cloke for malice , 1. pet. 2. 16. but a libertie to righteousnesse and holinesse , luke ▪ 1. 74 , 75. yea , to runne the way of gods commandements , psal . 119. 32. as it may stand with faith in iesus christ , reu. 12. 17. but for that libertie from sinnes power is granted , and freedome from hell defended , or at least desired , by all ; and willingly acknowledged by men of sound iudgement , to all beleeuers : therefore it is libertie from the law , which is here to be proued , to such as are willing to know the same : we are set free from the whole law which saith , cursed is euery one which continueth not in all things , which are written in the booke of the law , to doe them : gal. 3. 19. free we are from that seruice , in the oldnesse of the letter , rom. 7. 6. free from that forme , which was written in stony tables : and presented to those naturall israelites , in moses hand , 2. cor. 3. and christ is the lawes end , for rightousnesse to all that beleeue , rom. 10. 4. free we are from all punishment which the law exacteth , for time past ; and from all rigorous and strict performance , of euery part thereof for time to come . the same mans nature , yea , flesh and bloud which transgressed , and is obliged to such formall obedience , and exact seruice , hath now satisfied , and borne the fury due to that transgression , heb. 2. 14 , 15 , 16. and wee by faith in him haue yeelded obedience , and all satisfaction : and are so accepted as obedient , rom. 4. 7 , 21. our libertie from sinne being nothing else but an effect of this freedome from the law , though that from sinne bee first knowne , ere this from the law can be perceiued , rom. 6. 14. for where no law is , there is no transgression , rom. 4. 15. and whosoeeuer is not free from the lawes rigour , must needes be subiect to sinnes tyranny . free then we are from the law , as it is wraths minister , as it can doe vs no good , as it is weake through the flesh , rom. 8. 4. neither doth it at all auaile vs to iustification : though for obedience it still serueth to curbe our old man : and to quicken the new man : though the flesh bee now become so contrarie to it , as it is not nor can euer bee subiect thereto , rom. 8. 7. and christ in vs , doth the will of god for vs , in truth ; and without vs hath satisfied gods wrath for vs , and also performed that formall obedience , which god requireth : so that within and without , all our perfection is nothing else but the perfection of christ himselfe . if then wee are free from the morall law , in respect of iustification , how much more from that law of commandements , contayned in ordinances ? ephes . 2. 15. called also the hand-writing of ordinances , col. 2. 14. which was against vs , and contrarie to vs , being a middle wall of partition : to keepe vs that are gentiles , in the flesh , from any fellowship with israels common-wealth , and from all participation , in their glorious priuiledges : ephes . 2. 14. the bond-woman , that law : and her sonne , the flesh , is now cast out and quite expelled by true beleeuers : and the free-woman , the promise : with her sonne the spirit : is onely to bee respected , for that the inheritance is now by promise . the law as hagar , was added after the promise was made . and as abraham after the promise , that he should haue a sonne , tooke hagar , gen. 16. and of her begat ismael , who was not the seed who must inherit ; so also long after the free promise of saluation made to mankinde , through christ alone , and that onely by faith in him : abrahams seed tooke the law , and by the works thereof sought to inherit , but found the law not it , by which any inheritance could bee obtayned . from all this learne we , not to burden our selues , beyond our power , nor to hold fellowship with one that is mightier , and richer then our selues , for that the earthen pot and the kettle agree not together ; nor our outward man the flesh , with the spirituall law : and for vs in the point of iustification , to seeke to bring our old man the lawes obedience , is to bring drosse to fire : to put a weake infant , or a liuelesse carrion , to the combate with a mightie giant : yea , to bring the lawes workes , to the corrupt mans practice : is to set a new piece in an old garment ; to put new wine into old bottels : neither can such an earthen pot as is our olde man , and the kettle , the law , bee smitten one against another , without the pots danger : for as the euent of these , would bee the greater rent of the garment , so fondly patched ; the bursting of the bottels so ignorantly filled ; and the dashing of the earthen pot in pieces : so all that euer indeuour , to yeeld that law-obedience , as to seeke to be righteous therby , with this dead body , though a delight they may haue in the inward man : and a desire , and indeuour so to doe , with the outward man : yet the good , they would , they shall neuer perfectly effect , and the euill they would not , that shall they performe , rom. 7. this was that made paul cry out , for our example to bee deliuered , or set free from so dead a bodie . and concludes also that from it hee is freed by christs owne death : god hath deliuered him from his dead bodie , by iesus christ , and so from the law , & from sin , and consequently from hell ; and this is that liberty of which we are possessors ; & of this , & onely this it may be said , if the sonne hath made you free , you shall bee free indeed . if then the flesh be crucified , the law is satisfied : if the flesh haue obeyed , the law is fulfilled : and this is done , euen in our owne whole nature , and that as it is said by iesus christ wee liue , now no more the life of the flesh : for that all such , as so liue , are all their life time subiect to bondage , and in feare of death and damnation . and yet that this libertie , may the better appeare , we may consider in the next place , the persons set free . and they are all such , as are borne , not of bloud , nor of the will of the flesh : nor yet of the will of man , but of god : iohn 1. 12. for that which is borne of the flesh , is flesh : iohn 3. 6. and flesh and bloud , can neuer enter the kingdome of god , neither may corruption , inherit incorruption , 1. cor. 15. 50. and wee haue learned , that all flesh is as grasse , and all the glorie of man , as the flower of grasse ; the grasse must wither , and the flower fall away , but the word of the lord indureth for euer , isa . 40. 1. pet. 1. 24 , 25. and wee are borne againe , not of corruptible seed , but of incorruptible , by the word of god which liueth , and abideth for euer . so that the free men , and such as are set at libertie , are not such as are borne of men , but those that are borne of god ; they onely know this libertie , and are truely acquainted with the priuiledges thereof ; they are such , as doe now finde in them , the power of the spirit of life : they doe mind heauenly , and spirituall things : are quickened , in their dead bodies . col. 2. 13. in part to yeeld true , and sound obedience , to the spirituall law : they haue the spirit of the sonne inabling them with boldnesse , to call god father ; and the same spirit witnesseth to their spirits , that they are the children of god ; rom. 8. 15 , 16. they can deny themselues , groaning in themselues to be set free in body , as they are in spirit , from the bondage of corruption , and yet can wait patiently , for that full redemption : they haue the spirit of prayer , and prayse , and are conformable , in a great measure , to christ himselfe . these are called to liberty , and entred into the glorious liberty , of the sonnes of god , rom. 8. 21. neither are such free men , lawlesse , or at all fruitlesse : for as sinne , that is , serue sinne , they can neuer , as they haue formerly done : rom. 6. 1. iohn 3. 9. so are they exercised in the spirits fruites , and in them they abound : loue , ioy , peace , long-suffering , gentlenesse , goodnes , faith , meeknesse , temperance , they can now declare . gal. 5. 22 , 23. these enuy not , vaunt not themselues , are not puffed vp , behaue not themselues vnseemly ; seeke not their owne ; are not easily prouoked ; thinke no euill ; reioyce not ininiquitie , but reioyce in the truth ; beare all things , beleeue all things , hope all things , and indure all things . and if this be lawlessenesse , such lawlesse persons are wee become : yet are we sure , that such are not without law to god , but in the law to christ : it is the royall and perfect law of libertie , which these haue attayned , and in it they walke . that is their mirror , and continuall glasse , in which they behold themselues , day by day . moses glory is now no glory to them : nor moses face doe they any longer looke after : it is the glorie of christ iesus which they admire , and on his most glorious face , they are bold to gaze , and thus are they changed , from glorie to glorie , 2. cor. 3. 18. haue receiued grace , for grace . iohn 1. 16. and are indeede procceded , from faith to faith : rom. 1. 17. they haue the glory of christ , for the glory of moses ; the grace of the truth , for the grace of the type : and are come from faith of conditionall promises , to faith of free promises : they are so farre from being obliged , to any iudaicall ceremonies , or mosaicall rites , that they are free from the burthen of the ceremoniall as vtterly abrogated , and the curse of the morall law , for which christ hath satisfied . these then are those free men , true inhabitants of our new hierusalem , gal. 4. hauing that white stone , with the new name , reuel . 2. haue eaten of the tree of life , in the middest of gods paradise , vers . 7. haue on the wedding garment . mat. 22. liue by faith . gal. 3. 11. walke by faith . 2. cor. 5. 7. worke by faith , iam. 2. 18. are clothed with that fine white linnen . reuel . 19. these doe declare the truth of their faith , by the power of their loue . gal. 5. 6. performe no workes of the mosaicall law , nor can performe them , but in the workes of faith these doe abound , rom. 3. 28. so that albeit by the flesh in forme , these doe no worke perfectly , yet by loue in truth they are fruitfull , and rich in good workes , they haue willing mindes , and their workes are accepted according to the truth of their affections which god onely can see : 2. cor. 8. 12. abrahams example makes it manifest : who being commanded to sacrifice a sonne , sacrificed a ramme ; and the ramme was accepted , where a sonne was exacted : abraham offered his sonne isaac but how ? not by sight , that was a ramme ; but by faith , that was a sonne : heb. 11. 17. and iames expresly names this as abrahams worke , though by sight , and sence he did no such worke at all . iam. 2. 21 this is that great mystery of godlinesse , and herein lyes the sound comfort of christians , that are so free from the worldly rudiments and intollerable bondage of shaddowes and ceremonies , as that for iustification the exact fulfilling of the morall law is not now required at their hands : but if they consent to the goodnesse thereof , are willing to doe it , and reioyce therein ; though the good which they would they can neuer perfectly effect , nor exactly performe , but the euill they would not is euer mixed ther with , yet is this will , this free consent , this lasting and increasing delight , cleared through iesus christ , as if they had perfectly done what god requireth , rom. 7. 2. cor. 8. 12. and by this it is cleared that our libertie is no carnall , but a spirituall : no seruile but a son-like , no short or momentanie , but a lasting and eternall libertie we doe defend . and as men do highly esteeme small things if they bee but fauours from great ones , and doe value things at the rate they cost , or reioyce in them for the goodnesse they haue or the benefits they bring : if princes fauours bee so much esteemed , and souldiers skarres so charily kept , diamonds of so great value , and orientall pearles , so much set by : at what rate should this libertie be valued ? how dearely prized ? how much desired ? and how valiantly defended , by all that heare of the excellencie thereof , and are entred within the limits of the same ? let libertines then , bee as presumptuous , and lawlesse , as they list : and iewes as enuious , as they may : and false christians as carelesse as they are , or as superstitious , as some are knowne : yet wee all , should prize this libertie , at farre more then our liues worth , much more then wife , lands , friends , or whatsoeuer else might bee most deare vnto vs. and in this libertie , let vs liue and dye , and for it , let vs constantly stand : and not be so foolish as to begin in the spirit , and seeke perfection by the flesh : to subiect our selues , to iewish fables , to stretch out our neckes to receiue that heauy yoke , to turne againe to that prison wherein the iewes were shut vp : to those weake and beggerly elements , and be bond-slaues to them , to goe againe to the schoolemaster , as if wee had not yet learned christ . to leaue the contemplation of the present body for the emptie shaddowes : like mad men , to flie from the day light , to the twilight : knowing now , that those shaddowes were for the present , viua , but neuer ( as the body ) viuificantia ; they were once quicke , but not quickening : but since that , they had a time , wherein they were moribunda , about to dye , after once iohn baptist appeared in his ministerie , luke 16. 16. a time , in which they were mortua , when once the veile of the temple was rent : at the death of our lord iesus ; mat. 27. and albeit , they had also a time of solemne buriall , wherein their funerall obsequies were dispatched : as namely , while the apostles tollerated circumcision , as appeareth by the circumcising of timothy , ast. 16. 3. and the vindicating of libertie , from circumcision by refusing to haue titus circumcised , gal. 2. yet now they are , long since become mortifera , deadly to all that turne backe againe vnto them , seeing they doe question thereby the validitie of faith in iesus ; and doe become debtors to the whole law , and christ is made of none effect , vnto them , they are fallen from grace . gal. 5. 1 , 2 , 3 , 4. so that by this libertie , and onely by this , haue we all the comfort we doe enioy . and whosoeuer dare , either oppose it , or scorne it , or at all limit it in any fleshly manner , as by forbearing of meates , or by legall obseruation of dayes : they are they , who at least ignorantly , doe scorne gods loue , set light by christs merit , and doe set themselues against the truth of gods grace , for which and in which , wee doe with comfort stand . and yet not withstanding , the law morall stands firme , not abolished , but established by this doctrine , and of it we say , that hee that obserueth the whole law and faileth in one point , is guilty of all , lam . 2. 10. and except our righteousnesse doe exceed that of the scribes and pharisies , there is no entrance for vs into the kingdome of god , mat. 5. 20. but this exceeding righteousnesse , is not ours , but christs ; as is before shewed , for that allours , is as filthy rags , isay 64. 5. and who can bring a cleane thing out of filthinesse ? iob 14. 4. and we haue learned , with holy paul , to esteeme all other righteousnesse , but that of faith , as dung and losse , phil. 3. this is the righteousnesse of god by faith vnto all , and vpon all that doe beleeue , rom. 3. & 9. we seeke no promise , by the old , but by the new couenant : not by the law , but by faith onely : the law morall , is of force , but not fulfilled by the flesh , but by faith onely . so that by christ wee doe fulfill both the forme , and the truth : the letter , and spirit : the olde and new couenant . by faith , wee are formally righteous , according to the lawes exact rule : by loue truly righteous , according to the morall truth of the same law. so that by this the morall law is confessed to be still holy , iust , and good , if lawfully vsed , 1. tim. 1. 8 , 9. it serues still to conuince all men , of sinne , and to bring them to christ , for perfect obedience , and full satisfaction ; yea , so farre are wee from granting the laws abolishing , in part , or in whole ; that we still affirme god will bee euer iust , and transgressors shall neuer escape his terrible and powerfull hand . neither shall this law lose its force in all sorts of men , yea , in the godly themselues , to weaken the old-man and to humble them daily , vntill it may bee triumphantly said , o death ! where is thy sting ? o hell ! where is thy victorie ? the sting of death is sinne , and the strength of sinne is the law : but thankes bee vnto god who hath giuen vs the victory through our lord iesus christ , 1. cor. 15 55 , 56 , 57. and this is that , by which all enmitie is slaine , and peace made : yea , all that beleeue , whether iewes , or greekes ; male or female ; bond or free ; haue free accesse by one spirit , to worship the father , through the sonnes mediation , and this liberty is part of that glorie , which the very angels themselues desire to behold , 1. pet. 1. 22. chap. iii. answeres to some obiections , which seeme to be against this libertie . hauing now expounded , and testified , there are some questions to bee examined , that doe concerne this liberty ; that all lets being remooued , the imbracing thereof , may be the more boldly perswaded , to all that shall acknowledge so glorious a condition , and the contrarie appeare as it is an intollerable bondage , too heauie for any to vndergoe . obiect . and first , some say : if it bee so , that the law morall is still of force , why then haue wee left off the seuenth day sabbath , which that law expresly inioynes , our lord obserued , the apostles were taught to keepe , and did obserue after christs death and resurrection ? resol . the answere is : that a sabbath wee doe keepe , and a seuenth day wee doe still obserue vnto the lord : yet not that sabbath , not that seuenth day ; so wee haue learned to obserue no dayes , nor moneths , nor times , nor yeeres , as that law inioyned , gal. 4. 10. but wee haue learned to esteeme all dayes alike , in respect of that law , that olde letters seruice , rom. 14. 5. wee are not now so to serue god , rom. 7. 6. a new spirituall seruice wee are to yeeld . and that a sabbath day , we doe still acknowledge , it is by vertue of the commandement it selfe , as farre as it is morall ; which saith , remember that thou keepe holy the sabbath day , or remember the sabbath day to sanctifie it , as the lord thy god hath commanded thee . exod. 20. 8. deut. 5. 12. but all the strife is , what day it must be kept ? seeing the seuenth from the creation was blessed to that end ; and made holy for that purpose . and what god hath blessed , is blessed for euer , what he hath made holy , no man may pollute : he is not as man , that hee should repeat ; he hath spoken , and it cannot be reuersed . this is granted , to be vndoubtedly true : but withall the end must be considered , why that day was instituted , vpon the ground of creation , to be also obserued in that manner : and for this let vs heare the doctrine of the lord of the sabbath , where hee saith , that the sabbath was made for man , not man for the sabbath . mat. 2. matt. 12. if then man were not made for the sabbath , but the sabbath for man , god may also dispose and change it for mans good , for whom it was made as well in the day it selfe , as the manner of keeping it . neither may it be said that the day remaineth any longer blessed and holy , then man for whom it was made , and whom it serueth , can receiue holinesse and happinesse thereby . seeing man is not subiect to it , but it is subiect to man , by vertue of christs lordship , which as the sonne of man he hath of the sabbath . mark. 2. 27 , 28. and as it partly appeareth by some bodily labours which christ himselfe commanded some to doe in case of necessitie : as to take vp their beds , and goe to their houses , which some held vtterly vnlawfull , at that time ; and by that the priests might without scandall , kill , and dresse , and offer the sacrifices on that day . mat : 12. and children were also circumcised , on that very day . iohn 5. 8. 9. iohn 7. 22 , 23. now then as with the destruction of israels common-wealth , the holy temple , which serued their vse was destroyed , and the holinesse vanished : and canaans blessednesse is also gone : as it stood distinguished from other lands : and all mans holinesse , and happinesse naturall is now vanished : the iewes prerogatiue , aboue all other nations abolished : so also the holinesse , and blessednesse of that seuenth day , is vanished , and quite done away , with the death and destruction of man himselfe . indeed had man to this day , retained , and continued in his first estate , that day had retained its first blessednesse , and continued its holinesse still : but as little comfort as man hath left in himselfe at this day , of any holinesse or blisse , by vertue of creation , so little benefit shall man find in that daies obseruation , on that ground , and in that manner as it was inioyned . and in steed of blessednesse , and holinesse , which he may for a while fondly expect , by obseruing that day : he will soone find the great arerages of curses , which he runs daily into , by that laws transgression . so that if god at this day , did require that dayes obseruation , in that manner no flesh could stand with any comfort before his maiestie . as for their argument , à principio , from the beginning . man himselfe hath beene also from the beginning , yea mans creation is more ancient then that daies institution : yet as that proues not mans blessednesse , now , by that his creation is so ancient , vnlesse he seek it another way : so is that no sound reason , to proue that day to bee now obserued by man : seeing wee haue many probabilities , that it was neuer obserued resurrection , mat. 13. 34. ioh. 16. 25. and it might parabolically denote , that they should pray , that they might not be vtterly extirpate , and rooted out , as they must be , if surprized in the winter , when they cannot flie farre ; or on the sabbath day when they were secure , and not willing to escape or take filght at all . for that if they be set vpon , when they were either vnwilling , or vnable to escape , they must then perish , and be vtterly destroyed for euermore . the sum then of that prayer is , that god would lay no more vpon them then they were able to beare , but giue them an issue with the triall , math. 6. 13. 1. cor. 10. 13. as for the apostles obseruing that day , as the manner was , and according to that present custome : it was that they might become all things to all men : that if it were possible they might win some , 1. cor. 9. and for this cause was paul a philosopher at athens , a iew at hierusalem , a gentile at antioch , he made vse of all places , tooke aduantage of all assemblies , and neglected no fit times to publish the gospel , that , if it were possible , some might bee saued . and if of conscience hee kept it , why find we not one word , in all his so large , fluent , and excellent epistles , sauouring that way ? nor in that holy historie of the apostles acts , but many denoting that sabbaths abolishing , and the practise of meeting on our sabbatisme or lords day . and if that day were granted , & might by some few in our church be obserued , as it was inioyned , what an intollerable yoake , and heauie burthen were this for old folkes , and young children ? how many questions would it breed about kindling fires ? dressing meate , and many other such things ? how should some nations bee vtterly excluded ; who can neuer keepe it so by reason of the temper of their climate ? and by this any face of a church shall be vtterly denied these many hundred yeeres , the iudgements of our owne martyrs questioned , and our owne present reformed , and glorious churches quite excluded . let one such absurditie be but granted , and a thousand follow . but it is further affirmed by vs : that the reason or ground , the very basis or foundation of the sabbaths obseruation , is now changed , therefore the day is also changed . the reason of that seuenth dayes rest , was gods owne rest , from the worke of creation , exod. 20 9. 10. and the apostle to the hebrewes , vrgeth expresly another certaine day of hearing : and pressing the absolute necessitie of mutuall exhortations , for the holding fast of our confidence , heb. 3. 6 , 7 , 8 , 9. in the prosecuting of that argument , to the conclusion thereof , in the tenth chapter where hee vehemently enforceth , the cleauing close to holy assemblies , vpon the hazard of wilfull sinning , and vtter departure from the faith , out of which there is no recouery , and for whom no sacrifice is left , heb. 10. 23 , 24 , 25 , 26. by the way , in the fourth chapter hee speaketh of the vniuersall day of grace , by saying , to day , and on this day , telleth vs of a particular day , of hearing that quicke and powerfull word of god : so that as on that day of the law , there was a day of hearing , that other seuenth day , heb. 4. 4 , 5. so on the day of the gospell another day , yet a certaine knowne day , and one of the seuen still remayneth for hearing . the wordes are plaine , that hauing spoken of the rest , into which by faith we enter , verse 3. hee confirmeth this rest , by a place out of the psalmes , as i haue sworne in my wrath , if they shall enter into my rest . the day on which this rest was proclaimed , was instituted long before ; for the works from which god rested , and for which he ordayned that day of rest , were finished from the foundations of the world . this is in the next verse confirmed by another scripture proofe thus : for hee spake in a certaine place , of the seuenth day , on this wise : and god did rest the seuenth day from all his worke , gen. 2. 1 , 2. and in this place , saith he againe , if they shall enter into my rest . whereupon the apostle inferreth , seeing therefore it remayneth , that some must enter therein , and they to whom it was first preached , entred not in because of vnbeliefe : againe , hee limiteth a certaine day , saying in david , to day , after so long time , as it is said , to day if you will heare his voyce , harden not your hearts . and by the way mentioning also canaans rest , which yet was not this rest , hee vpon all this concludeth for a sabbath daies obseruation thus ; there remaineth therefore a keeping of a sabbath to the people of god , heb. 4. 9. as if hee should haue said , in other words thus : seeing it remayneth , that a rest is still for gods people to enter , and that the olde sabbaths rest was not it , nor yet canaans land : but that at this day , the same rest typed by both is offered to beleeuers : there is therefore also left a sabbath day to gods people , that so this rest may be preached vnto them , as it was to the iewes in moses , and dauids times . and this will bee cleare , if the proprietie of those words bee but duly weighed : relinquitur itaque sabbatismus : there remaineth therefore ( not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) a keeping of a sabbath , ( as in the margine of our last translation it is truly rendred ) to the people of god. not a rest onely , but a sabbatisme also to heare of that rest , haue gods people left them at this day . the reason followeth that it cannot be meant of the seuenth before mentioned , verse 4. 5. where mention is made of gods peculiar rest ; but of another day noted by another kinde of rest , thus ; for hee that is entred , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) into his rest , hath ceased from his owne workes , as god did ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) from his . so that the apostles reason , verse 10. stands on these wordes . as god rested from the workes of creation , and instituted a sabbath for his owne people , at that time , on the very day of his rest : so also christ hauing rested from his owne workes , hath ordained a keeping of a sabbath , on the day of his rest for all gods people . christ iesus who passed into the heauens had a day , wherein hee gaue ouer his workes , as god a day whereon hee ceased from his : if this day of christs rest , differ from that of gods , why should we not keep a different sabbath ? christs peculiar day of rest from his owne proper workes , notes a peculiar sabbath day : the daies differing , the sabbath may not be the same : so that two seuerall sabbath daies haue beene instituted by god and christ : one now abolished with the olde couenant , the olde letter , the olde man : the other established by the new couenant , for the new seruice to the new man : so that old things are passed away , and all things are become new , 2. cor. 5. two seuerall sabbath daies , daies of meeting , certaine knowne daies , offering to the iewes then : and to vs now , one & the same rest , the rest of faith , the true & vndoubted entrance into that euerlasting rest , which we shall enioy in gods presence for euer-more . so that to shut vp all of this place , i doe frame this argument . the first sabbath is ended , and a new sabbath ordained by christ : but no new sabbath can bee vnderstood to bee ordained by christ besides his glorious resurrection day : therefore the olde sabbath is now ended , and the lords resurrection day succeeded in place thereof . and the very day of christs rest was that resurrection day ; then hee entred into his glorie , luke 24. 7. 26. that was the day of his exaltation : ephes . 1. 20. then became he the head stone of the corner , psal . 118. 22. the head of the church , ephes 1. 22. and 5. 23. gaue gifts to men , ephes . 4. 8. as on a chiefe festiuall day , nehem. 8. 12. esth. 9. 22. prooued his resurrection , luke 24. 39. preached his ascension , iohn 20. 17. gaue the holy ghost , iohn 20. 22 ▪ and authoritie to the apostles , to binde and to loose , to remit and retaine sinnes : verse 23. opened their vnderstandings , to vnderstand the holy scriptures , luke 24. 45. powred out more abundantly the gifts of the holy ghost , act. 2. 1 , 2 ▪ 3 , 4. gaue peter power to conuert so many thousands , verse 37. 41. all were on that day baptized , verse 41. the church established and manifestly distinguished , ver. 44. the disciples met on this day at breaking of bread , act. 20. 7. this daies festiuitie was instituted in the churches of corinth and galatia , as appeares by the almes appropriate thereto , 1. cor. 16. 1 , 2. the reuelation opened to iohn in patmos , reuel . 1. 10. it was knowne to the seuen churches of asia by its owne name , as a peculiar day . thus to the law all daies are now alike : yet to the lord a day , yea , a sabbath day , one of the seuen is to bee obserued : alike to the law , for that to the law we are all dead , and a dead man keepes all daies alike : yet wee who are raised againe from the dead , ephes . 5. 14. wee that liue no more the life of the flesh , but by the power of the spirit , not according to the flesh , but to the spirit ; doe set apart weekly one day of seuen for the lords seruice : which very day , as is prooued , paul writing to the hebrewes , ( according to his wont , endeuouring to speake to their vnderstanding ) calleth a sabbatisme , heb. 4. 9. and to the gentiles , a day to the lord , rom. 14. 5 , 6. and iohn , expresly the lords day , reuel . 1. 10. this is then the day which the lord hath made : and if any be contentious for that other day with the iewes , or deny any sabbath day , and so would leaue it as a bare ordinance of man , with the libertines ; or haue both daies obserued with the ebionites : wee answere them all , wee haue no such custome , nor the churches of god , 1. cor. 11. 16. obiect . as for that law of difference of things for food , leuit. 11. deut. 14. if any say such a law hath beene euer , and precisely obserued by israels common-wealth , while that iewish politie stood , and that all sorts of transgressors are terribly threatned , and for it the israelites were ( chiefly ) reiected . ans . the answere is : it is true that a difference was put euen in paradise ; between things for food : and after mans expulsion therefrom , a difference held betweene things for sacrifice : and say for food : yet was that difference taken away , when noah had free libertie to eate of euery moouing , liuing thing ; as of the greene herbe before he had eaten , gen. 9. 3. and albeit , after that againe , another limitation was made to one peculiar people , when god began to distinguish betweene the nations , and chose to himselfe one peculiar nation , to be his owne people , leuit . 20. 24 , 25. yet was that difference of wholesome creatures no longer continued , then all mankind remained seuered by that partition wall , ephes . 2. 14. acts 10. 28. but when once the fulnesse of time was come , and by the bloud of iesus all things were reconciled , to god , col. 1. 20. which were before in bondage , and seuered for mans transgression , rom. 8 20. 21. then god also declared to peter by a vision , that such obseruations put no longer difference betweene men and men . but as hee himselfe had mixed all sorts of creatures in one sheet , and none of them might any more bee termed vncleane : seeing out of heauen they came , and into heauen were againe receiued , so peter by that learned , to esteeme no man from thenceforth vncleane , for any want of legall clensing , or by reason of the practice of that lawes transgression , act. 10. 11 , 16 , 28. and hath now taken out this lesson , that it is faith in christ iesus , that is , required of euery man , for his acceptance with god , heb. 11. 6. for so peter after confesseth , in the face of a councell , that god put no difference betweene himselfe and the gentiles , after their hearts were purified by faith , act. 15. 9. and by this it may appeare , that this law ceased , and had its period , by that cornelius a gentile , and not obseruing the law , but onely exercised in those powerfull duties of fasting , prayer , and almes-deeds ; was by faith accepted , as well as peter , who till that time not onely beleeued as now cornelius did , but also was able with boldnesse to protest before god , that no common or vncleane thing had euer entred into his mouth : so the churches of iudea , were all zealous of the law , act. 21. the churches of the gentiles , obserued no such things , gal. 2. and these accepted , and as famous churches as any of those : and paul speaking expresly of daies , and meates legall , concludes thus , i know and am perswaded by the lord iesus , that there is nothing common or vncleane of it selfe , rom. 14. 14. that is , if mens hearts bee purified by faith , titus 1. 15 , 16. then all things are pure to them . that is , all such things as that law made vncleane for food : those things which some through weakenesse ( giuing heed to iewish fables ) esteemed vncleane . as for that threat to the gentiles , which seemes so terrible , to such as vnderstand it not aright , it is nothing else but a powerfull application of the prophets speech , to the present hypocriticall iewes , who stood so much on their prerogatiues and priuiledges , and their segregation from other nations , and yet by their secret abominable practises , did breake downe that partition wall with which for the present , they were seuered from others , by doing the same things , or as vile , which they so much abhorred in the gentiles practise . to them the prophet saith in effect , that when the gentiles church shall be come in , and all promises accomplished , euen to that nation , and people of the iewes , that then shall follow a day of vengeance : wherein god shall come with fire , and sword , in terrible indignation , against all that haue abused his long suffering and patience , whether iews or gentiles ; and at that day those present hypocrites to whom he then spake , shall share in torments with the whole world of damned men , isa . 66. 12 , 13 , 16 , 17. neither is it any prophecie at all of any caters of swines flesh , at this day , but at that time ; for so speaketh the text in the present tense sanctifican●●s , or qui sanctificant , they that doe sanctifie themselues : and not in the future tense , they that shall . and if any say , we are commanded to touch no vncleane thing at this day : let the occasion of that precept be but duely considered , and it is cleare that there is onely meant the pollutions of idols , and the vncleanenesse of vnbeliefe , 2. cor. 6. 17. tit. 1. 15 , 16. and whereas some may vrge the words following , where the filthinesse of flesh and spirit is mentioned , 2. cor. 7. 1. let them withall consider the reason of such cleansing : namely , the spirituall perfecting of holinesse in the feare of the lord ; and by that this will appeare to be no legall vncleannesse , especially of things for food : for then a legall cleansing should be inioyned , but such as reade that chapter thorowout , shall find it to be the filthinesse of the whole old man ; from which we are to be purged by true repentance , as appeareth plainely in the same place : for as our perfection is wrought by degrees , and not all at once , so are we purged and cleansed by degrees , and not all at once , as the flesh may be by any legall cleansing : so that such as haue learned to put a difference betweene the old , and new man , they also know the diuersitie of feeding them : the outward man , by the mouth , math. 15. the inward man , by the eare , isai , 55. 2 , 3 , 4. and such doe as well know , that whatsoeuer goeth in at the mouth for food , defileth not the man , mar. 7. for that it commeth forth from the heart , which defileth a man. and lest any should say , that the heart lusting after vnlawfull things , the man is defiled , though they be neuer eaten , or touched : let it be granted , and as long as the law was of force , it must needs be so ; but now all things sold , or vsed for food , are become lawfull , as the apostle witnesseth , where hauing spoken expresly of eating , and of things offered to idols , hee also immediately concludes , that all things , and so euen those things were lawfull for him , and aduiseth the corinthians , and vs in them ▪ not to make scruple to buy , whatsoeuer was sold in the shambles , and to eat whatsoeuer thing was set before them , at an vnbeleeuers table ; without asking any question for conscience sake , 1. cor. 10. so that all things being now lawfull , the heart cannot lust after an vnlawfull meat : and the heart must be established with grace , and not with meats , heb. 13. and let it bee granted , that for this principally the iewes were cast off , and scattered amongst other people , was it not iust with god to cast them off who brake downe the wall of partition , by which god had seuered them for that present time , if they would pull vp the hedge themselues , with which they were inuironed , and were plagued for it ? what is that to vs , that were neuer , nor are not now paled in at all in that manner ? leuit. 20. 24 , 25. nor limited by any such fleshly bounds ? let vs not then admit any such impossible burthen , which though wee of this nation might bee able to beare , yet farre be it , that such neighbour-countries should be excluded , who abound not in such plentie as we doe , nor can possibly obserue it , at any time . and by this doctrine , we shall call in question all churches these many hundred yeares , all histories will proue maimed , and many false , yea the apostle paul , cannot escape our censure , nor his epistles be esteemed sound : the historie of the apostles acts , altogether defectiue , seeing it mentioneth so many famous churches , and not a word of any stir or tumult for such a legall reformation , nor any mention of such iewish cleansing . and it is no wonder , that the arch-enemie of our soules hath layed about him to haue this doctrine broached , 1. tim. 4. 3. and had somewhat preuailed ; seeing it is the onely readie way to set gods people at oddes and continuall iarres , to comber them with daily and needlesse scruples wherein he delighteth . but wee haue learned better things , blessed be our great and good god : and we are able to conclude , that , if that law of vncleane meates be still of force : then some man , or some thing were now to be held vncleane by that law : but no man , act. 10. 28 : nor any thing , rom. 14. 14. is now to be held vncleane by that law. therefore that law of vncleane meats is not now of force : and we say further , that such as are buried and risen with christ , are no longer subiect to the hand-writing of ordinances , col. 2. 14. but all beleeuers are buried and risen againe with christ . therefore not subiect to the hand-writing of ordinances , of which , difference of meats and days is a part , col. 2. 16. or , such as are free from the hand-writing of ordinances , may not be censured for eating things forbidden by that law , col. 2. 14 , 15 , 16. but all that truely beleeue , are free from that hand-writing . therefore they are not to be censured for eating things forbidden by moses law . and as for choice , we know that if of necessitie we must at first trust tradition , bee guided by our parents and elders , to know what bookes to make choyce of , who be our owne parents and princes ? and which is the best translation , and that it is nearest to the originall languages ? whether we be baptized or no ? then may we be also directed by them in the choyce of our food , till we our selues are able to discerne what is most agreeable , yeeldeth best nourishment , and is most expedient for our own bodies . our lord christ hath so said euen of euill parents , that they know to giue their children good things , matth. 7. luk. 11. and holy paul hath taught vs to receiue meat of vnbeleeuers ; and we know , that nothing which men vsually eat , is to be refused for conscience sake . so that infidels be not hardened , nor such as are truely weake and not obstinate , offended thereby . if then our hearts be cleane , all is cleane : if that be impure , there is nothing cleane , nor will any legall puritie bee ought auaileable . let vs all then , bee sure to cleanse the inside first , let that be truely purified , and then are we safe , and shall so remaine . if our hearts accuse vs not , we shall haue increased boldnesse before god : and if he be for vs , who can hurt vs ? but if our hearts accuse vs , god is greater then our hearts , and knoweth all things : and blessed is the man that condemneth not himselfe in that which he alloweth , rom. 14. 22. the doctrine now being cleare : if any haue stumbled by my word or example , let me perswade them especially to embrace the same , and not any longer to be yoaked with that heauie yoake . and let mee intreat them , for their owne soules sake , that though erred they haue with me and others , yet heretickes they shun to be . seeing an hereticke is in a desperate condition , if truely an hereticke , in the most strickt sense : for that such an one is he , who hauing chosen an opinion to himselfe , and is so clearely conuicted by the holy scriptures , that he is damned of his owne conscience , yet through pride of heart , chuseth rather to be reiected , and to forsake the fellowship of the church , then to forsake that errour which he hath defended , tit. 3. 9 , 10. if then thy state be not yet so desperate but that thou canst plead ignorance before god of any such due conuiction ; beware now of selfe-loue and desire of singularity , leane not ouer much to thine owne iudgement , shew thy true humilitie , by esteeming others better then thy selfe : withstand not gods grace , oppose him not any longer : be not like the deafe adder , which stoppeth her eares , and will not bee charmed : despise not thy mother the holy church , in which thou hast receiued all the good thou hast , if any at all . consider , how she gaue thee entertainement , at first by baptisme : hath since that called thee by the voice of her teachers , & powerfull ministers of the word , and sacraments ; doth daily stretch out her hand to afford the bread of life , and water of life ; offers thee the holy scriptures , with their true interpretation , and doth now wait for thy returne to her vnitie , with many a grieuous groane , and salt teare : being readie euerie moment to receiue thee in the lap of her mercie , and to dandle thee on the knees of her loue : bee not then the author of thine owne woe : plunge thee not wilfully into needlesse miserie . blame not thy mistresse for giuing thee some correction for thy pride : heare the angel speaking to thee in hagars person , whence camest thou ? and whither wilt thou goe ? returne to thy mistresse , and humble thy selfe vnder her hands , gen. 16. 8 , 9. how long , i say , wilt thou loue simplicitie , take thy pleasure in scorning , & hate sound knowledge ? and vnlesse thou canst proue , that thy calling is extraordinarie , and that by the ceasing of all ordinarie sending and calling ; and canst cleare it , either to be of god himselfe , or of some extraordinarie person ; or by extraordinarie motion of gods holy spirit , as moses , aaron , and phineas : and canst confirme it , by that thou teacheth no other doctrine , then what hath beene taught by former holy men : by that thy life is beyond all other mens , in the glorie of an humble , meeke , bold , patient , quiet , and discreet conuersation : by the furniture of admirable guifts , beyond all of that time without any exception ; and by the manifest attendance of gods immediate power , in thy protection and aide ; as ieremie , iohn baptist , paul ; and all extraordinarie men . if not , i doe testifie vnto thee , that thou shalt rue thy obstinacie , and bewaile thy stubbornnesse , here , to gods glorie , in thy blessed change ; or else be ruined by thy folly , and howle for euermore , without any remedie . then shalt thou say , in the anguish of thy soule , and bitternesse of thy spirit , how haue i hated instruction , and my heart despised reproofe , and haue not obeyed the voyce of my teachers , nor inclined mine eare to them that instructed mee ! suspect thy selfe then in time , while it is yet called to day , & feare thine estate , in respect of thy being alone . thou knowest the prouerbe , woe to him that is alone when he falleth , for he hath not another to helpe him vp . first , thou separatest , and then thou sallest , and who shall thenceforth lend thee his hand ? consider that the holy scriptures , are not left to euerie priuate mans interpretation , 2. pet. 1. but when the same holy spirit interprets them , by whose holy motion they were first spoken , and penned ; men indued with the same holy spirit , shall not oppose that interpretation . dost thou thinke , that thou onely , and such as thou art , haue the spirit of god ? i hope thou art not so absurd ; and if others haue the same spirit of god , why doe they not assent at all vnto you ? and let mee mind thee of that euangelicall proclamation of the church her peace , through the true knowledge of god : so that the wolfe , the lambe , the leopard , the kid , the calfe , the yong lion and the fatling shall dwell and lye downe together , and a little child shall lead them , isa . 11. and the church officers shall be peace , and her exactors righteousnesse , isa . 60. yea , and peace shall be extended to her like a riuer , isa . 66. the perfect worke of righteousnesse shall be peace , isa . 32. and righteousnesse and peace are inseparable companions . and let me wish mercy and peace to all the israel of god : and aduise you all to liue in peace , and if it be possible as much as in you lyeth , liue peaceably with all men , rom. 12. that the god of loue and peace may bee with vs and abide with vs for euermore . and let me say to all that liue yet in the bosome of gods church : we are brethren , why should there be any strife amongst vs ? what is the reason we are so deuided in affection ? why doe we bite and deuoure one another ? why are there any inclinations to sects and schismes , diuisions and tumults , and so great wrath ? is not ignorance the cause of all ? whence is contention but from pride ? and where resteth pride but in the bosome of fooles ? as then we desire to approue our selues wise and well instructed in the wayes of peace , let vs submit one to another in the feare of god , according to that decent order and comelinesse in which wee are set . let vs in giuing honour preferre one another ; let vs first make sure at home , cast the beames out of our owne eyes , proue our selues to be in the faith. this being done , we shall soone take notice where it is effected , and so come to the true knowledge , and due acknowledgement of the church whose worke we are . no member would then exalt it selfe against the bodie , but rather shew it selfe to bee of god , who is not the author of confusion but peace . and for my part i haue resolued , for time to come , to leaue kingdomes to the guidance of kings themselues , and churches to the gouernment of chiefe church-men : and i know that in indifferent things , there is such a thing , as mos populi dei , to be regarded . the church her custome was of some credit in pauls time , 1. cor. 11. 16. and i acknowledge that in doubtful things , controuerted in the church ; totum est parte maius : vniuersality may beare it , when onely bare consequences are vrged , that may bee paralleld with like consequences by the greater part . and i say , that turpis pars omnis toti non congrua : that part is deformed which agrees not with the whole : and in all things not to bee decided by euident scriptures . i doe also say ( with those fathers of the first nicene councell , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mos antiquus obtineat ) let old customes carrie it . and if any say i doe hereby vilifie my selfe : i answer , i will be yet more vile , if humble submission to my holy mothers authoritie , be to be esteemed basenesse . and i doe heartily desire all that beare good will to sion , to pray feruently for mee : that as i am now happily returned to the vnitie of gods church : so i may continue stedfastly , in the valiant , and constant defence of the peace thereof , that so my last fruits may be more then the first , and my last workes better then the first ; that if euer i suffer againe , ( as i am most readie ) it may bee for the church , and not in the least shew against it ; and for no trifles , but for the truth and power of godlinesse . and that as i haue beene stout for moses , and christ together : so i may bee as resolute for christ alone . that i may neuer separate what god hath ioyned , nor ioyne what he hath seuered . and the same doe i wish to all my countrimen , that all quarrels may bee ended , for such outward things , as are not of the essence of true religion ; and that all our strife may bee to out-strip one another , in the power of sound loue : that being alreadie fellowes of one family , sonnes of one father , children of one mother , liuely stones of one buildings , branches of one vine , sheep of one fold , members of one body , yea , one bodie and one spirit ; so wee may discouer the truth of this by remaining of one minde , and the same iudgement : and the rather because we liue in the last times wherein the day hasteneth , and is euen at hand , wherein we shall be all tryed : whether wee be gold or drosse ? wheate or chaffe ? precious stones or stubble ? now neuer did god rise earlier to send his seruants vnto vs , then hee doth at this day : let vs all striue to make a right vse of this precious time , while it is yet called to day . let all clense themselues from all manner of troublesome and contentious thoughts , that we may declare our selues to bee at true peace with god , with all his people , and to keepe a true sabbath within vs. that the god of peace may dwell in our tabernacles , and the graces of his spirit not bee quenched in vs : which god grant vnto vs all , euen for iesus christs sake : to whom with the blessed spirit , bee ascribed all glory , honour , dominion , power , maiestie , and heartie thansgiuing , now and for euermore . amen . non est graue cadere luctantem , sed iacere deiectum : non est perniciosum in praelio vulnerari : sed post vulnus acceptum desperatione curandi medelam vulneri denegare . saepe etiam athletas videmus post frequentes lapsus & deiectiones plurimas coronatos ; militem scimus post multas fugas virum fortem fuisse , & vicisse victores . gloriae cedant cuncta diuinae . finis . the principles of christian religion sumarily sett dovvne according to the word of god: together with a breife epittomie of the bodie of divinitie. by james usher bishop of armaugh. ussher, james, 1581-1656. 1645 approx. 73 kb of xml-encoded text transcribed from 61 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a64670 wing u202 estc r215733 99827508 99827508 31928 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a64670) transcribed from: (early english books online ; image set 31928) images scanned from microfilm: (early english books, 1641-1700 ; 1899:13) the principles of christian religion sumarily sett dovvne according to the word of god: together with a breife epittomie of the bodie of divinitie. by james usher bishop of armaugh. ussher, james, 1581-1656. [2], 42, [4], 45-114 p. printed by r.b. for geo. badger, and are to bee sold at his shop, in st. dunstans church yard, in fleet-street, london : 1645. "a briefe method of christian religion" has separate title page dated 1646; pagination and register are continuous. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large 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some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng christian life -early works to 1800. catechisms, english -early works to 1800. christianity -essence, genius, nature -early works to 1800. 2005-02 tcp assigned for keying and markup 2005-05 spi global keyed and coded from proquest page images 2005-07 judith siefring sampled and proofread 2005-07 judith siefring text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion the principles of christian religion : sūmarily sett downe according to the word of god : together with a breife epittomie of the bodie of divinitie . by iames vsher bishop of armagh . london , printed by r.b. for geo. badger , and are to bee sold at his shop , in st. dunstans church yard , in fleet street . 1645. the principles , of christian religion , summarily set downe according to the word of god. question . what sure grounds have we to build our religion upon ? ans. the word of god contained in the scriptures . what are those scriptures ans. holy writings indited by god himselfe , for the perfect instruction of his church what gather you of this that god is the author of those writings ? ans , that therefore they are of most certaine credit , and highest authoritie . how serue they for the perfect instruction of the church ; ans in that they are able to instruct us sufficiently , in all points of faith , that we are bound to beleive , and all good duties that we are bound to practice . what gather you of this ; ans. that a it is our duty to acquaint ourselves with these holy writings , and b not to receive any doctrine , that hath not warrant from thence . what is the first poine of religion , you are to learne out of gods sacred word ? ans. the nature of god. what is god ? ans. god is a spirit , most perfect b most c wise , almigh●y , and most , holy . what meane you by call●ng god a spirit ? ans , that he hath no body at all , and therfore must not be thought like to any things , which may be seene by the eye of man. how many gods are there ? ans. only one d god , but three persons . which is the first person ? ans. the father e , who begetteth the son : which is the second ? ans. the sonne begotten of the father . which is the third ? ans. the holy ghost proceeding from the father and the sonne . what did god before the world was made ? ans. hee did before all time , by his unchangable councell , ordaine , whatsoever should come to passe . in what manner had all things the beginning ? ans. in the beginning of time , when no creature had any being , god by his word alone , in the space of sixe dayes , created all things . which are the principall creatures ? ans. angels and men. what is the nature of angels ? ans. they are wholly spirituall , haveing no body at all . what is the nature of man ? ans. hee consists of two divers parts , a body , and a soule . what is the body ? ans. the outward and earthly part of man made at the begining of the dust of the earth . what is the soule ? ans. the inward and spirituall part of man which is immortall , and never can die . how did god make man at the beginning ? ans. according to his owne likenesse , and image . wherein was the image of god principally seen ? ans in the perfection of the understanding and the freedome , and holinesse of the will. how many men were created at the beginning ? ans. two , adam the man & eue the woman from both whom , afterwa●ds all mankinde did proceed . what doth god after the creation ; ans. by his providence he preserveth , and governeth his c●eatures with al things belonging unto them . what befell angels after their creation ? ans some continued in the holy estate , wherein they were created , some of them fell , and became divels . may the good angels fall hereafter ? ans. no , but they shall always continue in their holinesse , and happinesse . shall the wicked angels ever recover teeir first estate ? ans. they sh●ll not , but be tormented in hell , world without end . how did god deale with man , after that hee made him . ans , he made a covenant or agreement with adam and in him with all mankind . what was man bound to doe by this covenant ? ans. to continue as holy , as god at the first made him , to keepe all gods commandements and never to breake any of them : what did god promise unto man , if hee did thus keepe his commandements ; ans the continuance of his favour and everlasting life . what did god threaten vnto man if hee did sinne , and breake his commandements ? a. his dreadful curse , and everlasting death . did man continue in that obedience , whiche he did owe unto god ? ans. no : for adam and eve obeying , rather the perswasion of the devil , then the commandements of god , did eate of the forbidden fruite , and so fell away from god. was this the sinne of adam , and eve alone ; or are wee also guilty of the same ? ans. all wee that are their children , are guilty of the same sinne , for we all sinned in them . wh●t followed upon this sinne ? ans. the losse of the image of god , and the corruption of nature in man called originall sinne . wherein standeth the corruption of mans nature ? ans. in sixe things principally . what is the first ? ans. the blindnesse of the understanding , which is not able to cōceive of the things of god. what is the second ? ans. the forgetfulnesse of the memory unfit to remember good things . what is the third ? ans. the rebellion of the will , which is wholly bent to sin , and altogether disobedient unto the will of god. vvhat is the four●h ? ans. diso●der of the affections , as joy , heavinesse , love , anger , feare , and such like . what is the fift ? ans. feare and confusion in the conscience , condemning where it should not , and excusing where it should condemne . vvhat is the sixth ? ans. every member of the body is become a ready instrument , to put sinne in execution . what are the fruits that proceed from this naturall corruption . ans. actuall sinnes , whereby we breake the commandements of god in the whole course of our life . how doe you break gods commandements ? ans. in thought , word and deed , not doing that which we ought to do , and doing that which we ought not to doe . what punishment is mankinde subject to , by reason of originall and actual sin ? ans. he is subject to all the plagues of god in this life , and endlesse torments in hell after this life . did god leave man in this wofull estate ? a. no , but of his free and undeserved mercy , entred into a new covenant with mankind . what is offered unto man in this n●w cov●nant ? a. grace and life everlasting , is freely offered , unto all that shall bee reconciled unto god , by his son iesus christ , who alone is mediator betwixt god and man. vvhat are you to consider in christ the mediatour of this covenant ? ans. two things , his nature , and his office. how many natures be there in christ ? ans. two , the god-head , and the man-hood joyned together in one person . vvhy must christ bee god ? ans. that his obedience and suffering , might bee of infinite worth , and value , as proceeding from such a person , as was god equall to the father , that hee might bee able to overcome the sharpenesse of death ( which himselfe was to unde●goe ) and to raise us up from the death of sinne by sending his holy spirit into our hearts . vvhy must christ bee man : ans. because the god-head could not suffer , and it was further requisite that the same nature which had offended should suffer for the offence , and that our nature which was corrupted in the first adam should be restored to his integrity in the second adam christ iesus our lord. what is the office of christ ? ans , to be a mediator betwixt god & man. what was required of christ for making peace & reconcilation betwixt god and man ? ans. that he should satisfie the first covenant wherunto man was tyed . wherein was christ to make satisfaction to the first couenant ; ans. in performing that righteousnes which the law of god did require of man , in bearing the punishment which was due unto man for breakīg of the same law . how did christ perform that righteousnesse which gods law requireth of mā ? ans. in that he was conceived by the holy ghost , without all spot of originall corruption , and lived most holy all the days of his life , without all actuall sin . how did he beare the punishment which was due unto man for breaking gods law ? a. in that he willingly for mā● sake made himselfe subject to the curse of the law , both in body and soule , and humbling himselfe even unto the death , offered up unto his father , a perfect sacrifice for all the sinne of gods children . vvhat is required of man for obtaining the benefits of the gospell ? ans. that he receive christ iesus whom god doth freely offer unto hī . by what meanes are you to receive christ ? ans. by faith , whereby i believe the gracious promises of the gospell . how doe you rec●ive christ by faith ; ans. by laying hold of him , and applying him with all his benefits to the comfort of my owne soule . vvhat is the first maine benefit which we doe get by thus receiving christ ? ans. iustification , wherby in christ , wee are accounted righ●eous and so are freed from condemnation , and have assurance of everlasting life . vvherein standeth this justification ? ans. in the forgivenesse of our sinnes , and imputing of christs righteousnesse unto us . wherby then must we● looke to be justified in the sight of god. ans. onely by the merrits of christ iesvs , received of us by faith . what other maine benefit doe we get by receiving christ ? ans. sanctification whereby wee are freed from the tyranny of sin and the image of god is renewed in us . wherein is this sanctification seene ? ans. in repentance , and new obedience , springing from thence . vvhat is repentance ? ans. repentance is a gift of god , wherby a godly sorrow is wraught in the heart of the faithfull , for offending god their mercifull father , by theit former transgressions , together with a resolution for the time ●o come , to forsake their former , courses and to lead a new life : vvhat call you new obedience . ans. a carefull endeavour which the faithfull have to give unfained obedience to all gods commandements , according to that measure of strength , wherewith god doth enable them . what rule have we for the direction of our obedience ? ans. the morall law of god , the summe whereof is contained in the ten cōmandements . what are the che●fe parts of this law ? ans. . the duties which wee owe unto god , set downe in the fi●st table , and that which wee owe unto man in the second . what is the summe of the first table . ans. that wee love the lord our god , with all our hear● , with all our soule , and with all our minde . how many comm●ndements belong to this table ? ans. foure what duty is imployed in the fir●t commandement ? ans. that in all the inward powers , and faculties of our soul●s , the true eternall god be entertained and he only . what dutie is injoyned in the second commandement ? ans. that all outward meanes of religion , and solemne worship bee given unto the same god alone , and not so much as the best degree therof ) even of the bowing of the body , be communicated to any image or representation , either of god or any thing else whatsoever . what is inioyned in the third commandement ? ans. that in the ordinary course of our lives , we use the name of god ( that is his tythes word , workes , judgements , and whatsoever he would have himselfe knowne by ( with reverence , and all holy respect , that in all things he may have his due glory given unto him . what doth the fourth commandement require ? ans. that wee keepe holy the sabboth day , by resting from the ordinary busines of this life and bestowing that leisure upon the exercises of religion , both publike and private . what is the summe of the second table ? ans. that wee love our neighbours as our selves . what commandements belong to this table ? ans. the six last . what kind of duties are prescribed in the fift commandement , which is the first of the second table ? ans. such duties as are to be performed w th a speciall respect of superiours , inferiours , and equalls , as namely , reverence to all superiours , obedience to such of them , as are in authority , and wha●soever speciall duties concerne the husband , and wife , parents and children , masters , and servants , magistrate , and people , pastors and flocke , and such like . what doth the sixt commandement injoyne ? ans. the preservation of the safety of mens persons with all meanes tending to the same . what is required in the seventh commandement ? ans. the preservation of the chastity of mens persons , for the keeping whereof , wedlocke is commanded unto them that stand in deed thereof . what things are ordained in the eight commandement ? a. whatsoever concerneth the goods of this life , in rega●d either of our selues , or of our neighbours . of our selves , that we labour diligently , in an honest , and profitable calling , contenting our s●lves , with the goods well gotten , and with liberalitie imploy them to good uses of our neighbours , that we use just dealings unto them in this respect , and use all meanes that may tend to the furtherance of their estate . what doth the ninth commandement require ? ans. the using of truth in our dealing , one with another , especially to the prese●vatiō of the good name of our neighbours . what doth the tenth and last commandement containe ; ans. it condemneth all wandring thoughts , that disagree from the love which wee owe to our neighbours , although wee never yeeld our consent thereunto what meanes doth god use to offer the benefits of the gospel unto men , and to worke , and increase his graces in them ? ans. the outward ministery of the gospel . where is this ministerie executed : ans. in the visible churches of christ. what doe you call a visible church ? ans. a company of men that live vnder the meanes of salvation . what are the principall parts of this ministerie ? ans. the administration of the word , and sacraments . what is the word ? ans. that part of the outward ministerie w ch cōsisteth in the delivery of doctrine . what is a sacrament ? ans. a sacrament is a visible signe , ordeined by god , to bee a seale for confirmation of the promises of the gospell unto the true members in christ. vvhat are the sacramēts ordained by christ in the new testament ? ans. baptisme and the lords supper . what is baptisme ? ans. the sacrament of our admission into the church , sealing unto us our new birth , by the communion , which wee have with christ iesus . what doth the elements of water in baptisme , represent unto us ? ans. the bloud and merits , of iesus christ our lord. what doth the clensing of the body ●epresent ? ans. the clensing of the soule by the for givenesse of sinne , and imputation of christs righteousnesse . what doth the being under the water , aad the freeing from it againe , represent ? ans. our dying unto sinne , by the force of christs death , and living againe unto righteousnesse , through his resurrection . what is the lords supper ? ans. a sacrament of our preservation in the church , sealing unto us our spirituall nourishment , and continuall increase in christ . what doth the elements of bread and wine in the lords supper represent unto us ? ans. the body , and bloud of christ. what doth the breaking of the bread , and powring out of the wine represent ? ans. the sufferings whereby our saviour was broken for our iniquities , the shedding of his precious bloud and powring out of his soule unto death . vvhat doth the r●ceiving of the bread , and vvine represent ? ans , the receiving of chr●st by faith . vvhat doth the nourishmrnt , which our body receiveth ( by vertue of this outward meat ) seal ūto us ? ans. the perfect nourishment , and continuall increase of strength w ch the inward man , injoyeth by vertue of the communion with iesus christ , after the course of this life is ended . vvhat shall bee the state of man in the world to come ? ans. every one to be rewarded according to the life , which hee hath lead . how many kindes bee there of this judgement ? ans. two , the one particular , the other generall . vvhat call you the particular judgement ? ans. that which is given upon the soule of every man , as soone as it is departed from the body . what is the state of the soule of man , as soone as hee departeth out of this life ? ans. the soules of gods children bee presen●ly received into heaven , there to injoy unspeakeable comforts ; the soules of the wicked are sent into hel , there to endure endles tormēnts . vvhat call you the generall judgement ? ans. that which christ shall in a solemne manner , give upon all men at once , when hee shal come at the last day , with the glory of his father , and all men , that ever have be●n from the beginning of the world untill that day shall ●ppeare , ●ogether before him , bo●h in body , and soule , whether they bee qui●ke or dead . how sh●ll the dead appeare before the judgement seate of christ ? ans. the bodyes which they had in their life time , sh●ll by the almighty power of god be restored againe , and quickned with their soules and so there shall bee a resurrection from the dead . how shall the quicke appeare ? ans. such a● then remaine al●ve , sh●ll bee changed in the twinkling of an eye , which shall bee to them in stead of death . what sentence shall christ pronounce upon the righteous ? ans. come yee blessed of my father , inherit the kingdome prepared for you , from the foundations of the world . what sentence shall hee pronounce upon the wicked ? ans. depart from me yee cursed , into everlasting fire , which is prepared for the devill , and his angels . vvhat shall follow this ? ans. christ shall deliver up the kingdome to his father , and god shall bee all in all . a briefe method of christian religion with a more particular declaration of some perticular heads of doctrine , which for more plainesse sake were shortly touched in the former summe . heb. 6.1 . therefore leaving the doctrine of the b●ginning of christ. &c. by iames vsher bish. of armagh . london , printed for geo. badger . 1646. the method of the doctrine of christian religion . question . what certaine rule have we left us for our direction in the knowledge of the true religion whereby we must be saved ? ans. the holy scriptures of the old , and new testament , which god delivered unto us , by the ministerie of his servants the prophets , and apostles , to informe us perfectly in all things that are needfull for us to know in matters of religion . what be the generall heads of religion , which in these holy writings are delivered unto us ? ans. the knowledge of gods nature and kingdome . what are we to consider in gods nature ? ans. first , his essence or being , which is but one , and then the persons which are three in number . what doe you consider in gods essence or being ? ans. his perfection and life . how are we to conceive of god in regard of his perfection ? ans. that he is a spirit most single and infinite , having his being from himself , and having need of nothing which is without himselfe . why doe you call god a spirit ? ans. to declare his being to be such as hath no body , and is not subject to our outward senses , that we admit not any base conceit of his majesty , in thinking him to be like unto any thing which can be seen by the eye of man. what understand you by this singlenesse or simplicity of gods nature ? ans. that he hath no parts nor qualities in him , but whatsoever is in him is god , and gods whole essence . what gather you of this that god hath no parts nor qualities ? ans. that he neither can bee divided , nor changed , but remaineth alwayes in the same state without any alteration at all . in what respect doe you call gods essence infinite ? ans. in that it is free from all measure , both of time and place . how is god free from all measure of time ? ans. in that he is eternall without beginning , and without ending , never elder nor younger , and hath all things present , unto him neither former or later , past or to come . how is god infinite in regard of place ? ans. in that he filleth all things and places both within and without the world , present every where , contained no where . how is he present every where ? hath he one part of himselfe here , and another there ? ans. no , for he hath no parts at all whereby he might be divided , and therefore must be wholly wheresoever he is . what doe you call the life of god ? ans. that by which the divine nature is in perpetuall action , most simply and infinitely moving it self , in respect whereof the scripture calleth him the living god. what gather you of the comparing this infinitenes and simplicity ( or singlenesse ) of gods nature , with his life and motion ? answ. that when strength , justice , and mercy are attributed unto god , we must conceive that they are in him without all measure , and further also that they bee not divers vertues whereby his nature is qualified ; but that all they and every one of them is nothing else but god himselfe , and his intire essence . wherein doth the life of god shew it selfe ? ans. in his alsufficiencie , and in his holy will. wherein standeth his alsufficiency ? a. in his all-knowing wisdome , and his almighty power . wherein doth his wisdome consist ? ans. in perfect knowledge of all things that either are or might be . in what sort doth god know all things ? doth he as we doe , see one thing after another ? ans. no , but with one sight he continually beholdeth all things distinctly , whether they be past , present , or to come . how is he god almighty ? ans. because he hath power to bring to passe all things that can be , howsoever to us they may seeme impossible . wherein is the holinesse of his will seen ? ans. in his goodnesse and in his justice . wherein doth he shew his goodnesse ? ans. in being beneficiall unto his creatures , and shewing mercy unto them in their miseries . wherein sheweth he his justice ? ans. both in his word , and in his deeds . how sheweth he justice in his word ? ans. because the truth thereof is most certaine . how sheweth he justice in his deeds ? ans. by ordering and disposing all things rightly , and rendring to his creatures according to their works . what doe you call persons in the godhead ? ans. such as having one essence or being equally common , are distinguished ( not divided ) one from another by some incommunicable property . how commeth it to passe that there should be this diversitie of persons in the godhead ? ans. though the essence or being of the godhead be the same , and most simply as hath been declared ; yet the manner of this being is not the same , and hence ariseth the distinction of persons , in that beside the being which is common to all , and the self-same in all , they have every one some especiall property which cannot be common to the rest . which are these persons , and what are these personal properties ? ans. the first person in order is the father , who begetteth the son. the second is , the sonne begotten of the father . the third is , the holy-ghost , proceeding from the father and the son. doth the godhead of the father beget the god-head of the son ? ans. no , but the person of the father begetteth the person of the sonne . thus much of gods nature , what are we to consider in his kingdome ? ans. first , the decree made from all eternity ; and then the execution thereof accomplished in time . how was the decree made ? ans. all things whatsoever should in time come to passe , with every small circumstance appertaining thereunto , was ordained to be so from all eternitie , by gods certaine and unchangeable counsell . did god then before he made man , determine to save some , & reject others ? ans. yes surely , before they had done either good or evill , god in his eternall counsel set some apart , upon whom he would in time shew the riches of his mercy , and determined to withhold the same from others , on whom he would shew the severity of his wrath . what should move god to make this difference between man and man ? ans. only his owne pleasure , whereby having purposed to create man for his owne glory , forasmuch as he was not bound to shew mercie unto any , and his glory should appeare as well in executing of justice , as in shewing mercy ; it seemed good unto his heavenly wisdome to chuse out a certain number towards whom he would extend his undeserved mercy , leaving the rest to be spectacles of his justice . wherein doth the execution of gods decree consist ? ans. in the works of the creation and providence . what was the manner of the creation ? ans. in the beginning of time when no creature had any being , god by his word alone , did in the space of six dayes create all things , both visible and invisible , making every one of them good in their kinde . what are principal creatures which were ordained unto an everlasting condition ? ans. angels altogether spirituall and void of bodies : and man consisting of two parts , the body which is earthly , and the ●●ule which is spirituall , and therefore not subject to mortality . in what regard is man said to be made according to the likenesse and image of god ? ans. in regard especially of the perfections of the powers of the soule ; namely , the wisdome of the mind , and the true holinesse of his free-will . how are you to consider of gods providence ? ans. both as it is common unto all the creatures which are thereby sustained in their being , and ordered according to the lords will , and as it properly concerneth the everlasting condition of the principal creatures ; to wit , angels , and men . what is that which concerneth angels ? ans. some of them remained in that blessed condition wherein they were created , and are by gods grace for ever established therein . others kept it not , but wilfully left the same , and therefore are condemned to everlasting torment in hell , without all hope of recovery . how is the state of mankinde ordered ? ans. in this life by the tenor of a twofold covenant , and in the world to come , by the sentence of a twofold judgement . what is the first of these covenants ? ans. the law , or the covenant of workes , whereby god promiseth everlasting life unto man , upon condition that he performe intire and perfect obedience unto his law , according to that strength wherewith he was indued by nature of his creation , & in like sort threatneth death unto him if he doe not performe the same . what seale did god use for the strengthning of his covenant ? ans. the two trees which he planted in the middle of paradise , the one of life , the other of knowledge of good and evill . what did the tree of life signifie ? ans. that man should have assurance of everlasting life if he continued in obedience . what did the tree of knowledge of good and evill signifie ? ans. that if man did fall from obedience , he should be surely punished with everlasting death , and so know by experience in himselfe , what evill was , as before he knew by experience that only which was good . what was the event of this covenant ? ans. by one man sinne entred into the world , and death by sinne , and so death went over all men , forasmuch as all men have sinned . how did sinne enter ? ans. whereas god had threatned unto our first parents , that whatsoever day they did eat of that forbidden fruit they should certainly die . they beleeving rather the word of the devill that they should not dye , and subscribing unto his reproachfull blasphemy , whereby hee charged god with envy towards their estate , as if hee had therefore forbidden the fruit , least by eating thereof they should become like god himself , entred into action of rebellion against the lord who made them , and openly transgressed his commandement . what followeth from this ? ans. first , the corruption of nature , called originall sinne , derived by continuall discent from father to sonne , wherewith all the powers of the soule and body are infected , and that in all men equally , and then actuall sin ariseth from hence . shew how the principall powers of the soule are defiled by this corruption of our nature ? ans. first , the understanding is blinded with ignorance and infidelity . secondly , the memory is prone to forget the good things which the understanding hath conceived . thirdly , the will is disobedient unto the will of god , understood and remembred by us , the freedome and holinesse which it had at the first being lost , and is now wholly bent to sin . fourthly , the affections are ready to overrule the wil , and are subject to all disorder . lastly , the conscience it selfe is distempered and polluted . in what sort is the conscience thus distempered ? ans. the duties therof being two , especially to give direction in things to be done , and to give both witnesse and judgement in things done : for the first , it sometimes giveth no direction at all , and thereupon maketh a man to sin in doing of an action , otherwise good and lawfull ; sometimes it giveth a direction , but a wrong one , and so becommeth a blind guide , forbidding to doe things which god alloweth , and commanding to doe things which god forbiddeth . for the second , it sometimes giveth no judgement at all , nor checking the offender as it should ; but being benummed , and as it were seared with an hot yron ; it sometimes giveth judgement , but falsly condemning where it should excuse , and excusing where it should condemne , thereby filling the mind with false fears , or feeding it with vaine comforts , and somtimes giveth true judgement , but uncomfortable and fearfull , tormenting the guilty soule as it were with the flashes of hell-fire . what are the kinds of actuall sinn● ? ans. such as are inward in the thoughts of the mind and lusts of the heart , or outward , in word or deed , whereby the things are done which should be omitted , and those things omitted , which should be done . what is the death which all men are subject unto , by reason of these sinnes ? ans. the curse of god both upon the things that belong unto them ( such as are their wife and children , honour , possessions , use of gods creatures ) and upon their own persons in life and death . what are the curses they are subject to in this life ? ans. all temporall calamities both in body ( which is subject unto infinite miseries ) and in soule , which is plagued somtime with madnesse , sometime with the terrour of a guilty conscience , sometimes with a benummed and seared conscience , sometime with hardnesse of heart , which cannot repent ; and finally , a spirituall slavery under the power of the world and the devill . what is the death that followeth this miserable life ? ans. first , a separation of the soule from the body , and then an everlasting seperation of the whole man from the presence of god with unspeakable torment in hell-fire , never to be ended , which is the second death . if all mankind be subject to this damnation , how then shall any man be saved ? ans. surely by this first covenant of the law , no flesh can be saved , but every one must receive in himselfe the sentence of condemnation ; yet the lord being a god of mercy , hath not left us here , but entred into a second covenant with mankind . what is the second covenant ? a. the gospel or the covenant of grace , wherby god promiseth everlasting life unto man , upon condition that he be reconciled to him in christ ; for as the cōdition of the 1. was the continuance of that justice , which was to be found in mans own person ; so the condition of the second is the obtaining of that justice which is found without himselfe in the person of the mediator jesus christ. what are we to consider in christ our mediator ? ans. two things , his nature and his office . how many natures be there in christ ? ans. two , the god-head , and the manhood ; remaining still distinct in their substance , properties and actions . how many persons hath he ? ans. only one , which is the person of the son of god , for the second person in the trinity tooke upon him , not the person , but the nature of man ; to wit , a body and a reasonable soule , which doe not subsist alone , ( as we see in all other men ) but are wholly sustained in the person of the son of god. what is the use of this wonderfull union of the two natures in one person ? ans. our nature being received into the union of the person of the son of god , the sufferings and the obedience which it performed became of infinite value , as being the sufferings of him who was god , equal with the father . what is the office of christ ? ans. to be a mediator betwixt god and man. what par● of his office did he exercise concerning god ? ans. his priesthood . what are the parts of his priestly office ? ans. the satisfaction of gods justice , and his intercession . what is required of christ for the satisfaction of gods justice ? ans. the paying of the price which was due for the breach of the law committed by mankinde , and the performance of that righteousnesse , which man by the law was bound unto , but unable to accomplish . how was christ to pay the price which was due for the sinne of mankind ? ans. by that wonderful humiliation , wherby he that was equall with god , made himselfe of no reputation , and became obedient unto the death , sustaining both in body and soule , the curse that was due to the transgression of the law. what righteousnes was there required of christ in our behalfe ? ans. both originall which he had from his conception ( being conceived by the holy-ghost , in all purenesse and holinesse of nature ) and actual which he performed by yeelding perfect obedience , in the whole course of his life , unto all the precepts of gods law. what is the intercession of christ ? ans. that part of his priesthood , whereby he maketh request unto his father for us , and presenteth unto him both our persons , and our imperfect obedience , making both of them ( however in themselves polluted ) by the merit of his satisfaction , to be acceptable in gods sight . thus much of that part of the office of the mediatour which is exercised in things concerning god ; how doth he exercise himselfe in things concerning man ? ans. by communicating unto man that grace and redemption which he hath purchased from his father . what parts of his office doth he exercise here ? an. his propheticall and kingly office. what is his propheticall office ? ans. that whereby he informeth us of the benefits of our redemption , and revealeth the whole will of his father unto us , both by the outward meanes which he hath provided for the instruction of his church , and by inward enlightning of our mindes by his holy spirit . what is the kingly office ? ans. that whereby he ruleth his subjects , and confoundeth all his enemies . how doth he rule his subjects ? ans. by making the redemption which he hath wrought effectuall in the elect , calling those whom by his prophetical office he hath taught to embrace the benefits offered unto them , and governing them being called both by these outward ordinances which he hath instituted in the church , and by the inward operation of his blessed spirit . having thus declared the natures and office of christ , the mediator of the new covenant ; what are you now to consider in the condition of mankinde which hold by him ? ans. two things , the perticipation of the grace of christ , effectually communicated by the operation of gods spirit unto the catholike church , which is the body and spouse of christ , out of which there is no salvation ; and the outward meanes ordained for the offering and effecting of the same , vouchsafed unto the visible church . how is the grace of god effectually communicated to the elect , of whom the catholike church doth consist ? ans. by that wonderfull union , , whereby christ and his church are made one ; so that all the elect being ingrafted into him , grow together into one misticall body , whereof he is the head. what is the bond of this union ? ans. the communion of gods spirit , which being derived from that man christ jesus , upon all the elect , as from the head unto the members , giveth unto them spirituall life , and maketh them pertakers of christ with all his benefits , what are the benefits which arise to gods children from hence ? ans. reconciliation and sanctification . what is reconciliation ? a. that grace wherby we are freed from gods curse , and restored unto his fatherly favour . what are the branches of this reconciliation ? ans. justification and adoption . what is iustification ? ans. that grace whereby we are freed from the gilt of sinne , and accounted righteous in christ jesus our redeemer . how then must sinfull man looke to be justified in the sight of god ? ans. by the mercy of god alone , whereby he freely bestoweth his sonne upon him , imputing mans sinnes unto christ , and christs righteousnes unto man , whereby the sinner being possessed of jesus christ , obtaineth of god remission of sinnes , and imputation of righteousnesse . what is adoption ? ans. that grace wherby we are not only made friends with god , but also his sons and heires with christ. what is sanctifica●●●n ? a. that grace wherby we are freed from that bondage of sin remaining in us , and restored unto the freedome of righteousnesse . what be parts of sanctification ? ans. mortification , whereby our naturall corruption is subdued , and vivification or quickning , whereby inherent holinesse is renewed in us . is there no distinction to be made among them that thus receive christ ? ans. yes , for some are not capable of knowledge , as infants , and such as we terme naturals . othersome are of discretion in the former sort , we are not to proceed further then gods election , and the secret operation of the holy-ghost . in the other there is further required , a lively faith bringing forth fruit of true holines is it in mans power to attaine this faith and holinesse ? ans. no , but god worketh them in his children according to that measure which he in his children seeth fit . what doe you understand by faith ? ans. a gift of god , whereby man being perswaded not only of the truth of gods word in generall ; but also of the promises of the gospell in particular , applieth christ with all his benefits , unto the comfort of his owne soule . how are we said to be justified by faith ? ans. not as though we were just , for the worthinesse of this vertue , for in such respect christ alone is our righteousnesse ; but because faith , and faith only is the instrument fit to apprehend and receive , not to worke or procure our justification , and so to knit us unto christ that we may be made per●akers of all his benefits . what is that holinesse which accompanieth this justifying faith ? ans. a gift of god , whereby the heart of the beleever is withdrawne from evill , and converted unto newnes of life . wherein doth this vertue shew it selfe ? ans. first , in unfained repentance , and then in cheerfull obedience springing from the same . what are the parts of repentance ? ans. two , a true griefe wrought in the heart of the beleever , for offending so gracious a god by his former transgressions . and a conversion unto god againe , with full purpose of heart , ever after to cleave unto him , and to refraine from that which shall be displeasing in his sight . what is the direction of that obedience which god requireth of man ? a. the morall law , whereof the ten commandements are an abridgement . what is the summe of the law ? ans. love. what bee the parts thereof ? ans. the love which wee owe unto god , cōmanded in the first ; and the love which we owe unto our neighbours , commanded in the second table . how do you distinguish the foure commandements which belong unto the first table ? ans. they doe either respect the conforming of the inward powers of the soule , to the acknowledgement of the true god , as the first commandement ; or the holy use of the outward meanes of gods worship , as in the three following . what are the duties which concerne the outward means of gods worship ? ans. they are either such as are to be performed every day as occasion shall require , or such as are appointed for a certaine day . what commandements do belong unto the first kinde ? ans. the second concerning the solemne worship of religion ; and the third , concerning that respect which we are to have of gods honour in the common carriage of our life . what commandement belongeth to the second kinde ? ans. the fourth , injoyning the speciall sanctification of the sabbath day . how doe you distinguish the six commandements belonging to the second table ? ans. the first five doe ordaine such actions as are injoyned with consent of the mind at least : the last , respecteth the first motions that arise in the heart before any consent be given . what are the duties ●ppertaining to the first kinde ? ans. they are either due unto certaine persons , in regard of some speciall bonds ; or to all men in generall , by a certaine rite ; the first sort is set down in the first commandement ; the other , in the foure next . what is the outward meanes whereby the gospell is offered unto mankinde ? a. the ministry of the gospell , which is exercised in the visible church of christ. of whom doth the visible church cons●st ? ans. of publike officers , ordained to be ministers of christ , and disposers of heavenly things , according to the prescript of the lord , and the rest of the saints , who with obedience are to subject themselves to the ordinance of god. what are the parts of the outward ministry ? ans. the administration of the word , and of the ordinances exercised thereunto , which are especially sacraments and censures . what is the word ? ans. that part of the outward ministry which consisteth in the delivery of doctrine , and this is the ordinary instrument which god useth in begetting faith. what order is there used in the delivery of the word for the begetting of faith ? ans. first , the covenant of the law is urged to make sin and the punishment therof knowne , wherupon the sting of conscience pricketh the heart with a sense of gods wrath , and maketh man utterly to despaire of any ability in himselfe to obtain everlasting life ; after this preparation the mercies of the gospell are propounded , wherupon the sinner resuming hope of pardon , sueth unto god for mercy , and particularly applyeth unto his own soul those comfortable promises , and hath wrought in him by the spirit of god , an earnest desire at the least to beleeve and repent . what is a sacrament ? ans. a visible signe ordained by god , to be a seal for confirmation of the promises of the gospel , unto those who perform the conditions required in the same . how is this done by a sacrament ? a. by a fit similitude between the signe and the things signified ; the benefit of the gospell is represented unto the eye , and the assurance of enjoying the same , confirmed to such as are within the covenant : wherefore as the preaching of the word is the ordinary meanes of begetting faith ; so both it and the holy use of the sacraments , bee the instruments of the holy-ghost , to increase and confirme the same . how many kindes of sacraments be there ? ans. two , the first of admission of gods children : into the church , there to be pertakers of an everlasting communion with them ; the second , of his preservation or nourishment therin , to assure him of his continual increase in christ , in which respect the former is once , the lat●er often to be administred . what doe you understand by censures ? ans. the ordinance which god hath appointed for the confirmation of the threatnings of the gospell against the disobedient . how are these censures exercised ? ans. first , by the word alone by admonition . secondly , by afflicting a penaltie , either by shutting up the offender in the lords prison , till such time as he shew tokens of repentance , or by cutting off the rotten member from the rest of the body . hath this administration of the gospell been alwayes after the same manner ? ans. for substance it hath alwayes bin the same , but in regard of the m●nner proper to certaine times , it is distinguished into two kinds , the old and the new . what call you the old ministry ▪ a. that which was delivered unto the fathers , to continue until the fulnesse of time , wherein , by the comming of christ it was to be reformed . what were the properties of this ministry ? ans. first , the commandements of the law were more largely , and the promises of christ more sparingly and darkly propounded , these la●ter being so much the more generally and obscurely delivered , as the manifesting of them was further off . secondly , these promises of things to come were shadowes , with a similitude of types and figures ; which when the truth should be exhibited were to vanish away . what were the chiefe states and periods of this old ministry ? ans. . the first from adam to abraham , the second from abraham to christ. what were the speciall properties of the latter of these two periods ? ans. first , it was more especially restrained unto a certain family and nation . secondly , it had joyned with it a solemne repetition and declaration of the first covenant of the law. thirdly , besides the ceremonies which were greatly inlarged under moses , it had sacraments also added unto it . what were the ordinary sacraments of this ministry ? ans. the sacrament of admission in the church was circumcision , instituted in the dayes of abraham : the other of continual preservation and nourishment , the paschall lambe instituted in the time of moses . what is the new administration of the gospell ? ans. that which is delivered unto us by christ to continue unto the end of the world . what are the properties thereof ? ans. first , it is indifferently propounded unto all people , whether they be jewes or gentiles , and in that respect is catholique or universall . secondly , it is full of grace and truth , bringing joyfull tydings unto mankinde , that whatsoever was formerly promised of christ , is now accomplished , and so in stead of the ancient types and shadowes exhibited , the things themselves , with a large declaration of all the benefits of the gospell . what be the principall points of the word of this ministery ? ans. that christ our saviour ( whom god by his prophets had promised to send into the world is come in the flesh , and hath accomplished the worke of our redemption : that he was conceived by the holy-ghost , borne of the virgin mary , suffered under pontius pilate , was crucified and dyed upon the crosse : that body and soule being thus separated , his body was laid in the grave , and remained under the power of death , and his soule went into the place appointed for the soules of the righteous ; namely paradise , the seat of the blessed . that the third day body and soule being joyned together againe , he rose from the dead , and afterwards ascended up into heaven , where he sitteth at the right hand of his father , until such time as he shall come unto the last judgement . what are the sacraments of this ministry ? ans. the sacrament of admission into the church is b●ptisme , ( which sealeth unto us our spirituall birth ) the other sacrament of our continuall preservation is the lords supper , which sealeth unto us our continuall nourishment . finis . notes, typically marginal, from the original text notes for div a64670-e220 2 pet. 1.19 . 2 tim. 3.15 . ● pet. 2.21 2 tim. 3.16 . lu. 16.29 . gal. 1.8 . esay 8.20 . 2 tim. 3.16.17 a deut. 31 11.12 . iosh. 8.35 ioh. 5.39 . b acts 17.11 . 1 cor. 4.6 2 principle a iohn . 4 24 b apoc. 1.8 act. 17.24 , 25. c pro. 8.14 1 tim. 1.17 . iob 9 . 1●.13 i●r . 10.12 . exo. 34.6 , 7 psal. 147.17 col. 1.15 . rom. 1.23 deut. 4.12 . & ver , 12.16 1 tim. 1.17 eph. 4 , 5 , 6 1 cor. 8.4 deu. 4.35 39 mat. 28.19 . 1 ioh. 5 7. d heb. 1.3 5 e heb. 1.5 . heb. 1.6 . ioh. 1.14 . ioh 85.26 . gal. 4 6. 3 principle acts 2 22. cap. 15.18 . psal. 33.11 . gen. 1.1 . heb. 11.3 . exod. 20.11 . rev. 4.11 . heb. 1.7.14 . gen. 2.7 . heb. 12 9. gen. 2.7 . gen. 3.19 . eccl. 12.7 . ma. 10 28. rev. 6.9 . 2 cor. 5.8 gen. 1.26.27 . & cap , 9.6 . col. 3.10 . eph. 4.24 . eccl 7.29 gen. 1.26.27 gen. 2.18 . act. 17 26 1 tim. 2.13 . 4 principle ioh. 5.17 . neh. 9.6 . psa. 119.91 . heb. 1.3.11 . act 17.26 28 mat. 20 30 pro. 16.33 mat. 25.31 . & ver . 41. iude 6. ioh. 8 44. 1 joh. 3.8 . mat 15.32 41 ioh. 8 . 4● . 〈◊〉 3.8 . 1 tim. 5.21 . mat. 18.10 . lu. 20.36 . 2 ●et . 2.4 . iude 6. mat. 25.41 . rev. 20.10 mal. 2.10 . gen. 2.17 . rom. 2.15 . luke 10.26.27 . rom. 7.7.12.14 . gal. 3 10.12 . 2 tim. 3.5 . gal. 3.12 . lu. 10·25 . 26.27.28 . rom. 7 10 cap. 10.5 . gen. 2.17 . gal. 3·10 ●ev . 26.26.14.15 deu. 28.15.16 , & ●8 . 19.20 . 5 principle gen. 3.1.6 eccl. 7 29. io●n 8 44 rom. 5.14 15 rom. 5.12 14.15.16 ge. 5.1.3 . & 8.21 . psa. 51.5 . iob. 14 rom. 7.14 18.23 . eph. 4.22.23 . 1 cor. 2.14 . ier. 24.7 2 cor. 3.5 14 eph. 4.17.18.19 . deu. 32.18 pro. 3.1 . ps. 119 , 16 ps. ●06 . 21 ro. 85 , 6. iohn 1.13 . phil. 2.13 . eph. 4.19 . rom. 1.26 . ●am . 3.15 . & 4 , 5. tit. 1.15 , 16. heb. 10.22 rom· 7.9 . ioh. 16.2 . iob 31.1 . rom. 6.13 19. & cap 3.13 , 14.15 2 pet. 2. 14 psal. 119.37 . ro. 6● 6.17 . & cap. 7 5. gal. 5.19.20.21 . mat. 15.19 ma. 12.34 , 35 , 36. & cap. 15.19 . acts 8.22 . iam. 3.2 , ma. 25.42 , 43. isa. 1.16 , 17. mar. 7.21 , 22. deut. 28.45 . lu. 16.23.44 mat. 25.41 6 principle ezec. 16 6 60.62 . zac. 9.11 . rom. 3.24 , 25 , 26. rom. 5.15 16 , 17.19 , 20 , 21. eph. 2.7 , 8 9. 1 tim. 2.5.6 . 1 tim. 3.16 . ioh. 1.14 . luk 1.35 . ro. 1.3 , 4. rom. 9.5 . gal. 4 4. heb. 4.14 . cap. 9.14 . act. 20.28 1 pet. 3.18 ioh. 2.19.21 . eph. 1.2 . col. 1.13 . 1 ●o . 5.20 rom. 8 9. 1 io. 4.13 rom 1.4 . rom. 14 15 rom. 8.34 . col. 2.13 . gal. 4.4 . 1 cor. 15.21 . heb. 2.13.16 rom 5.12 19. iohn 1.16 1 tim. 2.5 1 ioh. 2.1 . heb. 12.24 rom. 8.3 , 4.10 . gal. 4. ● . 5 rom. 10.4 mat. 5.17 . heb. 5.8 9 10. heb. 10.5.10 . ph. 2.7.8 . ioh 4.34 . esa. 53.10 , 11. 1 pet. 2.24 lu. 1.35 . 1 pet. 1.19 . cap. 2.22 . cap. 3.18 . 1 ioh. 3.5 . esa. 53.9 . ioh. 8.29.46 . cap , 15.10 . heb. 7.25 26 gal. 3.13 . 2 pe. 2·23 24 esa. 53.10 11 mat. 26..37 , 38 , 39 lu. 22.43 , 44. heb. 5.7 . phil. 2.8 . heb. 9.14.15 , & ver 26 , 28. heb. 10.10.12 , & 13.12 7 principle . iohn 1.11.12 . rom 5.17 heb. 3.6.14 col. 2.6.7 iohn 1 12.13 . cap. 6.29.35.40 47 , cap. 7.37.38 . ro. 9.30 . ep. 1.13 . rom 5.17 . heb 3.6 . col. 2.6 ▪ 7 ioh. 4 . 41.4● 50.53 . ioh. 6.29.35.40.47 , 4● . 50.51.53.54 , 55 , 56 , 57.58 gal. 2.20 . cap. 3.27 . eph. 3.17 . 2 cor. 13.5 ioh. 12.44 , 46 1 cor. 1.30 2 cor. 5.19.21 . rom. 5.11.16 , 17 , 18 , 19 rom. 8.1 1.33 , 34. 1 ioh. 1.7 , 8 ro. 4.3.4 , 5 , 6 , 7 , 8 , 9 1 co. 1.30 . ro. 8.3 , 4. eph. 1.7 . esa. 50.20 phil. 3.9 . rom. 3.24 . gal. 3.8 . cap. 2 , 16. 1 cor. 6.11 1 thes. 5.23 . 1 th. 4.4 rom. 6 , 7.14 . col. 3.5.9 , 10. titus 3.5 , 6. acts 26.20 . mat. 3.8 . 2 tim. 2.25 . ier. 31.18 , 19 2 cor. 7.10 , 11. acts 3.19 . act 26 8. p●al . 119 . 1●6.112 . luke 1.6.74 , 75. psal. 119.6 . 1 pet 4 2 , 3 , 4. 1 ioh. 3.3 . 1 ioh. 5.3 . exo. 20.18 mat. 15 6.9 . ps 119.105.106 . deut. 5 32. cap. 12.32 . num 15 39. ier. 19.5 . exo. 34.7 , 28. mat. 22.37 38 , 39 , 40. mar. 12.30.31.33 . luk. 1.75 . c. 10.26 , 27. ep. 4.24 . 1 tim. 2.2 . exo. 20.2 . v● . 2.3 . exo. 20.4 , 5 , 6 exo. 20.7 . exo. 20.9.10 . exo. 20.12 ps . 6. ● eh ex 20.13 . ex. 20.14 exo. 20.15 exo. 20.16 ver. 17. mat. 5.28 . rom. 7.7 . 8 principle rom. 1.15 16. cap. 10 14 , 15 , 16 17. 1 cor 1 . 21· c. 1.12 28 eph. 4.11.12.13 , 14 2 cor. 3.6 . mat. 18.17.18 . act. 11.26 . c. 14.23 c. 15.22 . ca. 20.7 . v. 17.18 . 1 cor. 4.17 . c. 14.23.28.33.34 . act. 2 , 46.47 . mat. 28.19 act. 2.41 42.44 cap. 20.7.17 . 1 tim. 3.9 1 tim. 1.3 4 , 5. c. 4.11.12 , 13. c. 5.17 . 2 tim. 2.15 . c. 4.2 rom. 10 14 , 16 , 17. 1 cor. 1.18.21 , 23 , 24. act. 14 . 2● , c. 20 , 21.27.31 , 32. 1 cor. 1.8 . gen 17.10 , 11. rom. 4.11 , 12. c. 2.28.29 . 1 cor. 10 1 2 , 3 , 4. & ver . 16 cap 12 , 13. mat. 28.19 cap. 26.26 act : 2.38 41 , 42. cap. 8.36 , 27. c. 1.5 . titus 3.5 gal. 3 27. 1 cor 1.13.15 . cap. 12.13 . 1 ioh. 17.16.9.14 . acts 2.38.22.16 . 1 ioh 1.7 heb. 9.14 . 1 pet. 1.19 . rev. 1.5 . acts. 2.38 . cap. 22.16 . mat 3.6.11 . acts 8.36 , 37. rev. 1.5 . 1 cor. 6.11 gal. 3.27 . eph 5.26 tit 3.5 . 1 pet. 3.21 . eze. 36.25 , 26. heb. 9.14 . rom. 3 , 4 , 5 , 6 col. 2.11 , 12 1 pet. 3.21 mat. 26.26 , 27 , 28 1 cor. 11.20.23 , 24.25 , 26. &c 1 cor. 10.16 . cap. 12 , 13. matth. 26.26.28 . 1 cor. 10.16 . c. 11.20.23 , 24 , 25 , 26. ●oh 6.33 50.51 . mat. 26.26.28 . 1 cor. 11.24 , 25 , 26. esa. 53.5 , 6.11.12 . 1 cor. 10.16 , 17. c. 12 13. ioh. 1.12 . c. 6.27.29 , 35 , 36 , 40 , 47 , 48.63 , 64. c. 7.37 , 38. 2 cor. 13 5. ep. 3.17 . h●b . 3.14 . ioh. 6·34 . 50 , 51 54 , 56 , 57 , 58 eph. 4.16 . eph. 3.17 . 9 principle heb. 9.27 . rom. 1.4.10.12 . 2 cor. 5.8 9.10 . eccl. 12.14 gen. 3.19 . act. 17.31 eccl. 12 7. heb. 9.27 . 〈◊〉 . ●6 . 12 25. ●● 3 4● . rev 1●●3 e●● . 57 ●2 2 co● . 5.6 8 ●oh . 5 ●4 . 1 ●et . 3 ▪ ● es● ▪ ●● . 14. ioh. ● . 24 ▪ m●●h . 13.40.41 , 42 43.49 50. cap. 19.28 . cap 24.30 31 cap. 25.31 , 32 , 33 , 46. acts 1 11. cap. 3.19 21. c. 17.31 1 co. 4.15 1 corin. 15.52 . 1 tim. 4.1 . 1 cor 3.15 1 pet. 4 , 5. 2 thes 1.7 , 8. 2 pet 3.10 1 th. 4.16 ioh. 5.27 , 28 dan. 12.2 3. 1 cor. 15.12 , 13. iob 19.25 , 26 , 27 dan. 12.2 , 3. ioh. 5.28 , 29 ioh 11.24 . 1 cor. 15.12 , 13 , 14.32.50.52 . 1 thes. 4.14 , 15 , 16. rev. 20.12 13. 1 thes. 4·15 , 16 , 17· 1 cor. 15·51 , 52 , 53 mat. 25.34 c. 13 43 2 thes. 1.10 . rom. 2 7.10 . rev. 22.14 mat. 25.41 rom 2.8.9.2 . 2 th. 1.8 , 9. rev. 22 ●5 1 cor. 15.24.28 revel . 21.22 , 23 notes for div a64670-e6010 eph. 1.9 . 2 pet. 1.21 . 2 tim. 3.15 , 16. psal. 103.8 . 1 chr. 29.11 . psal. 145.3 , 4 , 11 , 13. mat. 6.13 . col. 1 . 1● . heb. 1.3 . 1 john 5. ioh. 117 , 8. 1 tim. 6.16 . psal. 145.3 . rev. 1.8 . rom. 11.36 . act● 17.24 . exo 33.19 , 20. rev. 1.8 . isa. 14.17 . cap ▪ 43.29 . v. 8.14 . mal. 3.6 . jam. 1.17 . rev. 1.8 . psal 92.4 . 2 pet. 3.8 . john 8.58 . 1 kin 8.27 . psal. 145.3 . jer. 1.23 , 24. deut. 10.6 . cap. 30.40 . john 3.10 . heb. 10.31 . 1 tim 4.16 . cap. 6.17 . prov. 8.14 . 1 joh. 4.17 . isa. 43 . 2● . jer. 32.17 . nahu . 1.3 . deut. 32.4 . exo. 34 6 , 7 psal. 89.13 . jer. 52.19 . cap. 13.13 . job 9.4 psal. 147.5 . prov. 8.14 . jer. 8.10 . psal. 147.5 . prov. 8.14 . jer. 8.10 . cap. 52.19 . cap. 13.13 . job . 9.4 . heb. 4.19 . rev. 18. mat. 19.26 . luke 1.37 . mar. 14 36. mat. 19.17 . rom. 9.18 . ex. 34.6 , 7. neh. 9.17 , 31 , 32 , 33. psal. 103.8 , 9 , 10. lam. 3.22 . john 4.16 . psal. 33.5 . 1 tim. 4.10 . psal. 145.7 , 8 , 9 , 17. deut. 32.4 . job 34.10 , 1 deut. 32.4 . ps. 145.17 . rom. 2.2 . rev. 5.6 . rev. 22.12 . 1 pet. 1.17 . psal. 11.5 . eph. 1.11 . acts 4.28 ▪ 2 tim. 1.9 . rom. 9.11 , 21 , 22 ▪ 23. ma● 2.5 , 34 , 41. 2 tim 2.20 . 1 thes. 3.9 . rom. 9.11 , 21 , 22 , 23. prov. 16.4 . mat. 11.25 , 26. eph. 1.11 . jude 4. psal. 33.6 . psal 148.5 . neh. 9 6. ps. 146.6 , 7. heb. 11.13 . ge ▪ 2.1 , 2 , 3. exo. 20.11 . cap. 31.17 . col. 1.16 . gen. 1.4 , 31. gal. 3.10.11 , 12 , 13 , 14. rom. 3.27 . cap. 10.46 . heb. 9.27 . rom. 14.10 , 12. mat. 25.31 , 32. gen. 2.9.17 . cap. 3.17 . gen. 3.3 , 7 , 11 , 17 , 22 , 24 rev. 2 7. prov. 3.18 . rom. 5.12 . gen. 3. jam. 1.4 . gal. 5.19 . col. 2 3 , 9 , 10. titus 1.15 . rom. 2.15 . john 8.9 . rom. 14.23 gal. 1.4 . 1 chr. 13.9 . john 16.2 . eph. 4.18 , 19. 1 tim. 4.2 . col. 2.22 . rom , 7.9 . prov. 28.1 . act. 24.26 . jam. 1.14 , 15. eph. 2.3 . mat. 5.28 . cap. 11.34 . cap. 13.19 . c. 25.42 , 43. isa. 1.16 , 17. rom. 3.10 . rom. 7.10 . gal. 3.10 . deut. 28.15 , 16. psal. 119.10 , 12. prov. 10.7 . deu. 28.21.22 . lev. 26.16 , 17. john 5. ●4 . deut. 28.28 , 66 , 67. psal. 69.12 . 1 joh. 2.16 . ephes. 2.2 . col. 1.13 . cap. 4.4 . luke 16.23 , 24 , 26. rev. 21 8. 2 thes. 1.9 . rom. 3.19 , 20. cap. 8.3 . gal. 2.16 . cap. 3.10 , 11 , 12 , 21 , 22. ep. 2.3 , 4 , 5 gal. 3.16 , 17. john 1.12 . rom. 5.17 . eph. 2.13 , 14. rom. 2.21 , 22. john 10.3 . psal. 3.9 . 1 tim. 2.5 . heb. 2.7 . cap. 5.1 . cap. 7.24 . heb. 7.24 , 35 , 26 , 27. psal. 2.7 , 8. gal. 3.13 . acts 7.25 . heb. 9.10 . jam. 8.34 : joh. 17.20 , 44. exo. 28.38 . 1 pet. 2.5 . rev. 8.3 . rom. 5.15 , 17 , 19. john 5.21 . cap. 17.2 , 6. luk. 4.18 , 19. deu. 18.18 . john 1.18 . cap. 8.26 . cap 15.15 . eph. 2.17 . isa. 61.12 . heb. 1.2 . cap. 2 3. cap. 3.1 , 2. mat. 27.17 . cap. 23.10 . luk. 24 , 25. acts 16.4 . 1 cor. 2.10 , 11 , 12. psa. 26.8 , 9. john 18.36 . zac. 9.9 , 10. eph. 1.20 , 21 , 22. mat. 22.7 , 13. luk. 19.14.25 , 27. ps. 22. 1 cor. 15.25 , 27. 1 cor. 15.45 . eph. 4.1 , 15 , 16. col. 1.13 . cap. 2.12 . john 5.25 , 26 , 27. cap. 17.2 . 1 cor. 13.9 . rom. 14.17 . 2 pet. 1.3 , ● . rom. 8.10 . 1 cor. 1.24 . 1 pet. 5.10 . eph. 1.22 . cap. 5.24 . luke 1.31 . isa. 9.6 , 7. eph. 4.11 . math. 18.17 , 18. acts 20.31 . mat. 3.11 . 1 cor. 12.7 , 8 , 9. 2 cor. ●2 . 2 cor. 33. eph. 2. 1 john 1.3 . eph. 4.11 , 12 , 15 , 16. gal 3.2 , 5 , 6. 1 thes. 2.13 . eph. 1.13 , 22 , 23. eph. 5.26 , 27 , 29. john 17.21 , 22 , 23. 1 cor. 1.13 . eph. 2.2 . c. 5. ●9 , 30. john 15.1 , 2 , 4 , 5. eph. 4.15 , 16. col. 2.19 . 1 cor. 13.13 . 1 joh. 4.24 . rom. 5.5 , 8 , 9. eph. 2.22 . phil. 2.1 . 1 cor 6.11 . 1 joh. 2.5 , 6. 1 pet. 1.2 . 2 pet. 2.3 , 4. col. 1.21 , 22. heb. 9.10 , 14. rom. 5 10. 2 cor. 5.8 , 9 eph. 2.16 . 1 col. 2.21 . gal. 3.8 , 13 , 14. 1 cor. 3.21 . rom. 4.23 , 24. rom. 13.24 , 25 , 26. eph. 2.8 ▪ 9. rom. 8.32 . isa. 9.6 . gal. 3.5 , 9. col. 1.14 , 21 , 22. & ver . 12 , 13 acts 13.38 , 39. rom. 8.13 . gal. 2.26 . eph. 1.3 . eph. 4.22 , 23. rom. 6.4 , 11 , 13. col. 2.12 . acts 2 . 3● . 1 cor. 2.14 . 1 cor. 12 , 13. eph. 3.17 . 1 thes. 1.3 . titus 3.8 . 1 tim. 1.5 . gal. 3.6 . acts 23.9 . 1 cor. 2.12 , 14. phil. 1.16 . cap. 2.3 , 15. 1 cor. 3.3 . 2 tim. 2.23 jer. 31.18 . 1 pet. 1.9 . eph. 3.20 . eph. 1.18 . heb. 11.1 , 2 , 3. col. 2.7 , 12. eph. 3.12 , 17. joh. 11.12 , 16. gal. 3.16 , 20. phil. 3.8 , 9. 2 tim. 1.6 . heb. 10.22 , 23. 2 cor. 13.5 . act. 2.41 , 42 c. 10.47 , 48. mat. 3.6 , 11. cap. 28.19 . c. 8.36 , 37. rom. 8.1 . 1 john 3.9 . 1 pet. 3.9 . 1 pet. 1.4 . titus 2.12 . gal. 6.15 . 2 cor. 7.10 , 11. jer. 31.18 , 19. act. 11 . 2● , 23. acts 26.20 ▪ rom. 13.8 . 1 tim. 1.5 . col. 3.14 . mat. 22.37 , 38 , 39 , 40. marke 12.30 , 31 , 32. rev. 1.20 . phil. 1.1 . act. 20 , 17 , 28. 1 pet. 5.1 , 2 , 3. 1 tim. 3.2 , 13. rom. 12.7 , 8 1 cor. 4.1 . heb. 13.17 , 24. 2 chr. 17.7 . act. 2.40 , 41 cap. 11.20 . 1 cor. 4.13 . rom. 10.17 . john 17.10 . eph. 1.13 . rom. 3 10. cap. 7.9 , 10. gal 3.12 , 23. acts 2.37 . mat. 13.24 . cap. 11.28 . gal. 2.18 , 19. heb. 4.16 . hos. 14 , 2 , 3. rom. 8.13 , 26 , 1 cor. 10. ● , 2 , 3 , 4 ▪ 16. gen. 17.10 , 11. deut. 30.6 . rom. 2.28 , 29. mat. 3 11. 1 pet. 3.21 . col. 2.11 , 12 , 13. act. 2.41 , 42 cap. 14.22 . cap. 20.32 . rom. 4.11 . 1 cor. 10.23.1 , 2 , 3 , 4 , 16. cap. 4.12 , 13. exo. 12.28 . mat. 18.17 , 18. 1 cor. 5.4 , 5. mat. 18 . 1●● 16 , 17 , 18. 2 thes. 3.14 . 1 cor. 5.4 ▪ 5 , 11 , 13. 2 cor. 1.6 , 7.8 . 2 tim. 2 . 2● . 1 cor. 16.22 john 9.22 . heb. 11.2 , 8 , 9 , 10.15 . cap. 13.8 9 , 10 , 11. 2 cor. 3.6 , 7 , 8. acts 10 43. cap. 13.11 . cap. 26.6 , 7. luke 16.16 . john 1.17 . heb. 11. c. 9 1 , 9 , 10. acts 7.44 . 2 cor. 3.7 , 11. mal. 4.4 . jer. 21 31 , 32 , 33. heb. 11.13 . 2 cor. 3.13 , 18. heb. 8. 9 , 13. 2 cor. 3 11 , 13. gal. 4.3 , 4. col. 2.16 , 17. luk. 1.44 , 45. ps. 44.19 , 26. rom. 9.4 . act. 13.17 . deut. 4.1 , 6 , 7 , 8 , 17. cap. 1.6 , 7 , 8 , 14. cap. 2.26 . cap. 26.18 , 19. john 1.16 , 17. ex. 24 7 , 8. deut. 4.12 . rom. 10.5 . h● . 9 ● , 2 , 3. john 7. ●2 . exo. 12 48. acts 7.8 . john 7.22 . gen. 7.9 , 10 rom. 4.11 . col. 2.11 . deut 30.6 , 7. exo 12.3 , 4. num. 9.11 , 12. deu 16.2 . 1 cor. 5.7 . 1 pet. 5.19 . john ●9 . 36 . exo. 12.46 . john 1.17 . heb. 1.2 . cap. 2.3 , 4. cap 3.5 , 6. 1 cor. 3.11 . heb. 12.27 , 28. is● . 41.1 , 2. c 61 3 , 4 , 5 ▪ cap 65.12 . cap. 66.12 , 19 , 21. john 16.10 . mat. 18.19 , 20. rom. 15.25 , 26. eph. 3.5 , 6 , 8 , 9. col. 1.5 , 6. john 1.17 . cap. 14.21 . rom. 11.2 , 3. 1 pet. 1.10 , 11 , 12. 1 cor. 1.23 , 2● . heb 9.12 , 16 , 18. 1 tim. 3.16 . luke 1.35 . rom. 1.1 , 2 , 3. job . 1.14 , 45. john 19.28 , 30. mat. 1.18.19 , 20 , 21 , 22 , 23. mat. 27.2 , 26 , 51. cap. 12.12 . c 27. ●9 , 60. rom. 6.9 . luke 23.43 , 46 , 47. mat. 16.21 . cap. 28.16 . 1 cor. 15.4 , 6 , 8. 1 tim. 2.8 . ma● . 16.19 . acts 1.9 , 10 , 11. eph. 4.10 . heb. 1.3 . 2 tim. 4.1 . the true state of christianity, truly discribed, and also discovered unto all people what it was in its beginning and purity, and what it now is in its apostacy and degeneration ... / written by ... edward burrough. burrough, edward, 1634-1662. this text is an enriched version of the tcp digital transcription a30556 of text r12629 in the english short title catalog (wing b6047). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 84 kb of xml-encoded text transcribed from 20 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a30556 wing b6047 estc r12629 12033303 ocm 12033303 52806 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial 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(eebo-tcp ; phase 1, no. a30556) transcribed from: (early english books online ; image set 52806) images scanned from microfilm: (early english books, 1641-1700 ; 861:27) the true state of christianity, truly discribed, and also discovered unto all people what it was in its beginning and purity, and what it now is in its apostacy and degeneration ... / written by ... edward burrough. burrough, edward, 1634-1662. [2], 37 p. printed for thomas simmons ..., london : 1658. reproduction of original in huntington library. an attack on outward forms of worship and on state interference in religious matters. eng society of friends. christianity -controversial literature. freedom of religion. posture in worship. church and state -great britain. a30556 r12629 (wing b6047). civilwar no the true state of christianity, truly discribed, and also discovered unto all people. what it was in its beginning and purity, and what it n burrough, edward 1658 16978 141 0 0 0 0 0 83 d the rate of 83 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2004-01 tcp assigned for keying and markup 2004-02 apex covantage keyed and coded from proquest page images 2004-04 olivia bottum sampled and proofread 2004-04 olivia bottum text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion the true state of christianity , truly discribed , and also discovered unto all people . what it was in its beginning and purity , and what it now is in its apostacy and degeneration . and hereby , by true testimony is declared to the whole world ; how & wherin , in divers particulars , the christians through all the world ( so called ) now , are fallen and gone backward , and revolted from what the true christians once were . and this sheweth unto all the world , the woful state and condition , wherein them that are called christians now standeth , being departed and revolted from the spirit of christ , and from its teachings . and this is given forth , that all people may understand concerning the times , and the changing of times , and concerning what hath been , what now is , and what suddenly cometh to pass in the earth . written by a friend to the creation : a servant of the lord , edward burrough . printed for thomas simmons at the bull and mouth near aldersgate , 1658. a table of the contents whereby all may come 〈◊〉 understand what the subject is , and the particulars which in this volumn is declared . first , concerning the name of christian , and how and when the people of god were first so called ; and also of the increase thereof through world . secondly , concerning the decrease , and degeneration of the christians , and how and when the apostacy came upon them which hath overshadowed them for many ages . thirdly , concerning wherein , and in what particulars they are fallen , and degenerated , from the life and practice of true christianity . first , in respect of being made christians , and receiving the name ( herein they differ ) and are not agreeable to what the christians once were . and secondly , in respect of the operation of the spirit of christ . thirdly , in respect of unity and fellowship . fourthly , in respect of holinesse , and purity of life and conversation . fifthly , in respect of the ministry : 1. in its call . 2. in its practises . 3. in its maintenance . sixthly , in respect of worship , and of that in many particulars , is shewed the degeneration of christianity . seventhly , the present state of christians ( so called ) truly measured , and compared with the state of the jews in their rebellion , and found altogether equal , and agreeable in many things . eighthly , a true testimony against all that abomination and idolatrous worship now practised amongst the christians ( so called ) with many other things , &c. to all people upon earth that are called christians , this is a faithful and true testimony concerning you . behold and hearken , give ear and listen diligently all ye people through the whole world that are called christians ; all you i say , that goes under that name , and that bears that name , and are named christians , from one end of the earth to the other , through all nations and countrys whether you are scattered , upon the face of the whole earth ; behold and take notice what the word of the lord is unto you , and what the testimony of christ is towards you all , for the line of true judgement is laid upon you , and the measuring rod is put forth to reach over you , and the servant of the lord hath viewed your state and condition , and what you were in your beginning and increase , and what you now are , in your decrease and woful apostacy , into which you are fallen and degenerated from the life of christianity . oh , let your ears be open to instruction , and regard well what i through the lord do say unto you , even all you , and every particular of you under heaven , that makes a profession of christ in words , and are known through the world by that name of christians ; hearken i say and consider , and remember from whence , and into what you are fallen , and return and repent , the lord hath with you a controversie , and he will plead with you , because of your back-slidings and revoltings , for you are gone away backward , and you are turned aside from the life of christ , and from his spirit , and are now without that which was the reason and true ground of your name , christian , and you have lost the true character of the name , and now hath onely the name without the life and power thereof , and are dead to christ and his life , and hath a name to live , but are dead , and having lost that which gave you a true title to the name of christian , you deserve no●… that name , nor to be called by the name of christ , because you are departed from his spirit ; and this is to be declared to you in the name of the lord , that you may take a view of your own estate , to the end that you may be awakened to return from whence you are degenerated . the lord had a people in all generations , unto whom he was a god , and they feared him , and served him , and worshipped him , and his name was pretious amongst them , who were his chosen people , and with whom he dwelt , and his power and presence was amongst his people that did walk with him , under what name soever they went in the world ; but the first time that ever the people of the lord were called christians , or was known by that name from other people , it was at antioch , in the time of the apostles , who were followers of christ , as you may read , acts 11. 26. and the disciples were called christians first in antioch , and before that time the people of the lord were never called christians , and this name was given to them by the heathen , because they were for christ and of his part , and did follow him , and preach him to be followed , and in all things exalted his name , and did and suffered all things for the name of christ , therefore were they named christians , and that name was true unto them , for they had upon them the express image and character of christ , and followed his spirit , and preached him unto all people for life and salvation , and that all people might come to christ and become followers of him , and therefore they were rightly named christians , to be known by that name from all other people upon earth , who were not followers of christ , who could not rightly be called christians , because they were not of his part ; and from thenceforth unto this day , all people whatsoever that believed in christ , and became followers of him , and that professed him , were called christians , from that original and foundation of the name which then was laid , also you may read acts 26. 28. v. and a●…rippa said unto paul , almost thou perswadest me to be a christian ; here again paul followed christ and preached him , and was on his part altogether , and highly extolled his name ; therefore king agrippa called him christian , and was almost perswaded to be a christian , to wit , a man for christ , to take part with him , and to be on his side , and the name interpreted , this is the signification , and all that hath this character doth truly deserve the name of christians , for they are anointed people , and this was the beginning of the christian name : and before that time , as i have said , were the people of god never called christians in any generation ; and ever since that time , through all ages , all that professed christ , and believed in him , throughout the whole world were called by the name of christians , and the name and religion of christians were honourable , and greatly beloved of god , for that people were the peculiar people , a chosen generation , as you may read , 1 pet. 2. 19. and whilst the life of christ was manifest , and the spirit of christ did lead them and teach them in all their wayes and practices of religion , and whilst i say they retained the power and life of that , of which they had the name , the power and presence of the lord was amongst them , and above all the people of the earth were they blessed , and more then all people upon the earth besides had they the countenance of god shining amongst them , and upon them , and pure unity with god , and one with another , had they in his life , whereby they were made a terror and a fear to all nations while they stood in the councel of god , and were christians in life , and power , and practice , as well as in name , and the lord greatly increased them in number ; for as you may read through the acts of the apostles , through all the world many believed in christ , and became followers of him , and received the knowledge of him , and became anointed people , and received the name of christians , sometimes thousands at one sermon were converted to the faith of christ , and became subject to his spirit , and had his mark upon them , and all such were called christians , and the apostles went through many nations , and of the iews and greeks , and of the heathen , and all other people , some of each were converted , from that way in which they had walked , to follow christ , and they became christians , and here was the increase of christianity , and through many 〈◊〉 of the world they planted churches and assemblies of christians ; and as i said , while they stood in the councel 〈◊〉 , the name and religion , was of him greatly beloved . but now the christians are apostatized , and degenerated from the spirit of christ ; and from that which gave the●… the true name of christian , and the name is retained onely ; and the life and power lost : and now many have a name to live , but are dead ; and that is departed from , which gave the true interest and title in the name . hear this all ye christians , that life , light and power of god , which was amon●… the apostles and christians once , you are departed from , and have lost the sence and knowledge of , and hath the na●…e and not the thing , which was the reason and ground of the name : wherefore all ye through the world , that are called christians , look back to your original , look unto the apostle●… who were the first that were called christians , from who●… you had the name , and see how you are degenerated and 〈◊〉 len from the life that they were in , and though you retain the name of christians , yet you are not followers of christ , no●… taught by his spirit , and none in the dayes of the apostle●… were truly counted or called christians , but who followed the spirit of christ , and were first converted to him , and changed by his power from sin to righteousness , and from●… death to life , and such as were so , were truly called christians . but now all such as are called by that name , and 〈◊〉 not followers of the spirit of christ , nor converted to hi●… ▪ neither changed by his power from death to life , and 〈◊〉 sin to righteousness , such are in the degeneration , from 〈◊〉 life of christianity , and hath a name without the life 〈◊〉 power thereof . and now it remains to be shewed , how and when the degeneration came upon the christians , and wher●…in they are apostatized and degenerated from that life , and spirit and practice which was amongst the apostles th●…t were first called christians . the spirit of the lord spoke through the apostles , and foretold of a falling away from the truth , and from the true christian life , and paul said , acts 20 , 29 , 30. said he , grievous ●…olves shall arise and enter in , who would not spare the flock , 〈◊〉 from among themselves should men arise , speaking perverse things to draw disciples after them ; and he also said , 1 tim. 4. 1. that some should depart from the faith , and give heed to seducing spirits ; and he also said , that it should come to pass , that people should become wicked , departing from the truth , having the form of godliness , but denying the power thereof ; and such were led away with divers lusts , and men of corrupt minds , and reprobate concerning the faith ; and the apostle ●…eter also foretold , that there should false teachers arise among the christians , who should bring in damnable heresies , and many christians should follow their pernicious wayes , by reason of which , the way of truth should be evil spoken of ; and the apostle iohn 〈◊〉 that many false prophets were gone out then , and many antichrists were then come in among the christians ; now all these doth shew and declare of a degeneration and falling away of christians from the life of christianity , and we see these prophe●…ies fulfilled , and flocks of christians are devoured from the life of christ , by devouring wolves which hath entred among them , who hath led them into pernicious wayes , and into damnable heresies , whereby the name of christianity is become reproachful among the heathens , that never were called christians ; and many thousands are departed from the true faith , from that faith which did purifie the hearts of the saints , and many of the christians have given heed to seducing spirits , and hath the form of godliness , but denyes the power thereof , and they are led of divers lusts , and are become men of corrupt minds , and are reprobate , and without the true faith ; and the apostles prophesied of the degeneration which we see fulfilled in these our dayes , and even while some of the apostles were yet living , they saw the christians apostatizing and falling away , and the spirit of the lord spoke through iohn , rev. 2. 3. to the christian churches in asia , who were already departing from the christian life , some of them was departed already from their first work , and some of them were given to the doctrine of b●…laam , and to the doctrine of the nicolaitans , which thing the lord did hate , and others of them were seduced by jezabel , and taught to commit fornication , and to eat things sacrificed unto idols , and others o●… them had a name to live , but were dead , and others of them were neither hot nor cold , and the lord said he would 〈◊〉 them out of his mouth . now here the christians were falling away you may see , and as before it had increased , so now the true christian life began to decrease , and the glory thereof became darkned through all asia : and also rev. 13. 11. 1. 16. iohn saw one beast arise out of the sea , and another out of the earth , which set up a kingdom over the whole world , and caused all people upon earth to worship the beast , & the beast hath been great in his power , and he hath ruled over the world in great dominion ; and all that would not worship him , he hath had power to kill , and hath killed them , so that the true christian life and religion , as the apostles received it and practised it , hath been extinguished for many generations , and people hath had the form of godlinesse , but denied the power , and lived under the name and profession of christianity , but hath been without the life , and this is to be considered of and diligently searched into , by all you that go under the name of christians through all the world , for unto you onely i direct my words . and now it remains to be shewed what the state of christians are at this day , and wherein particularly they are apostatized and degenerated from the true life and practize of the postles who were the f●…rst christians ; for wherin the christians now are contrary and not agreeable to the apostles , in faith , in practice , in worship , in ministry , and in the enterance into christianity , and in any other thing whatsoever . i say , wherein they are contrary , and not agreeable to the true christians of old , to wit , the apostles , therein are they degenerated and fallen from the true life of christianity , and this shall be the rule of judgement to try all you that are called christians upon the face of the earth ; wherefore awake and come forth to judgement , for the measuring rod is laid upon you all , whereby you shall be truly measured and compared with them that were the first christians upon earth ; and the heathens shall see your nakedness and your shame , and hiss at you , when they behold how wofully you are fallen from that 〈◊〉 in the purity thereof , of which you do professe the words , 〈◊〉 shall not they rise up in judgement against you ; who never had the name of christians , who are not fallen nor degressed from what they have profest in any measure , comparable to you , who now retaineth onely the name of christian 〈◊〉 are departed from the life of christ . first , concerning the entrance into christianity , and the way and means whereby people are now made christians , 〈◊〉 receives that name ; in this will your fall and degeneration appear . for the apostles and first christians upon earth , before they were christians , or were called so , they were first converted , and changed and translated from death to life , as you 〈◊〉 read , 1 iohn 3. 14. and col. 1. 13. and they first received christ , and became followers of him , and received his spirit to teach them , and to guide them : for the apostle said , if any man have not the spirit of christ he is none of his , rom. 8. 9. to wit , no christians ; and the apostle said , as many as were the sons of god , were led by the spirit of god ; and also it was promised by christ to all that were his , the comforter should come , the spirit of truth ▪ and he should lead them into all truth ; which promise , all that were christians did receive , and they were led into all truth by the teachings of the spirit of christ , which dwelt in them ; for all that were sons , god sent the spirit of his son into their hearts , which spirit sanctified them through the obedience thereof . now these were christians , and were truly so called ; for they had the mark of christ and his image upon them , and he dwelt in their hearts by faith , ephes. 3. 17. these i say were truly called christians ; and none but such at that day of their original were called christians , or had fellowship in the christian life : nor were any looked upon by the apostles to be christians but by them that were such . but look back all ye christians upon earth , and see your ●…all , and wherein you are contrary , and not agreeable to the true christians in their first and pure estate . i say look back to your original , and see how you are apostatized from them in your entrance into your profession of christianity ; fo●… though you have the name of christians , yet you were no●… made so ▪ nor received that name by being first converted and changed , and translated from death to life , and 〈◊〉 being the children of disobedience , to be the children of god , through the work and operation of the spirit of god in you , for hereof are thousands and ten thousands of christians now wholly ignorant , and altogether without the feeling of the spirit of god , to change them , to convert them , and to translate them , but are accounted christians b●… tradition , or natural education , and because of being sprinkled with a little water upon the face , being infant●… , or by a bare confession and profession of the name of christ in words , and professing of a bare belief in the scriptures , by this way and means were you made ( and received you the name of ) christians without any real change from darkness to light , and from satan to god , as i have said . now here appeares to be a woful degeneration in the very entrance of the thing , and this is not agreeable , but rather contrary unto that way of christianity , wherein the christians in their beginning were so made and called , for then none were christians , or so called , but who through the preaching of the gospel were first converted , changed , and renewed as i have ●…aid , but now in these nations all are called christians that are sprinkled upon their faces with water by a teacher , when they are infants , or that doth but professe christ in words , though they are not guided particulerly by his spirit ; neither hath received christ to dwell in them , and to be king over them , and here again appeares a wo●…ul apostacy : for none in the beginning of christianity in the world were made christians , or so called , but who received christ , and in whom he dwelt , and was in them : as you may read , 2 cor. 13. 5. and who were followers of him , and had his spirit in them , the comforter to teach them and to lead them into all truth , but now thousands upon thousands who hath the name of christians , have not received christ to dwell in 〈◊〉 nor to rule them , neither is he manifest in them by his spirit to teach them , and they are not led into all truth ; but lives in 〈◊〉 and unrighteousness , and are not followers of christ , 〈◊〉 followes their own hearts desires , and their own hearts lusts : and are condemned in their own consciences , and hath not received the comforter , the holy spirit , to be their guide and leader out of all unrighteousness ; and here appears a woful degeneration : and that you christians through all the world are revolted and gone backward from christianity , as it was in its original ; a lamentation may be taken up because of this woful fall into which you christians are fallen : consider of your own state , and return , and repent . again , the christians were begotten of god , and born of him , 1 joh. 5. 18. and they were born of the word of god ▪ and of the incoruptible seed ; 1 pet. 1. 23. and they were created in christ iesus unto good works , eph. 2. 10. and they were new creatures , 〈◊〉 〈◊〉 things were done away , 2 cor. 5. 17. they had put off the body of sin and death , ●…oll . 1 18. and were the servants of right●… and free from sin , rom. 6 22. as you may read ; but now also , woful are you christians degenerated from this ; for thousands upon thousands of you are not born nor begotten of god , though you have the name of christians , neither are you born of the word of god which lives for ever , nor of the incoruptible seed , neither are created again : nor become new creatures ; nor have put off the body of sin and death , neither are the servants of righteousness , nor free from sin . but on the contrary , are the servants of sin , and free from righteousness , and are in the corruptible state , and are old creatures , and are not washed , nor purified , as the saints were , as you may read , 1 cor. 6. 11. and here is a woful degeneration of the christians now , from what the christians were in the beginning : the christians then were new creatures ; and put off the body of sin , and were washed , and sanctified ; but the christians now , are not so , but the contrary , to wit , unwashed and unsanctified , remaining in the pollutions of the world , and are of the birth which is born of the flesh , and are in the old nature , serving sin and the lusts of their own hearts , and thus are you fallen from that which the true christians possessed ; for being compared to them , you are not agreeable but rather contrary to them in all these things ; and the lord is now come to search you and to try you ; and to all people shall you be discovered , for the lord is now risen to bring all to tryal and to judgement ; and again , herein will the apostacy of the christians appear , in respect of unity and fellowship , for the christians in their beginning while yet the life of god was not darkened amongst them , they were of one heart , and one mind , and one soul as you may read , acts the 4. 32. and the lord promised that he would give unto his people one heart and one way : and ezek the 11. 19. the lord promised to give his people one heart and a new spirit : which promise the christians received , and they that believed were of one bea rt and there was no lack amongst them , but some sold their possessions , and distributed to them that had need : and they were members of christ ▪ and he was head amongst them , and over them : and they were flesh of his flesh , and bone of his bones , eph. 5. 23. 30. and all the christians were of one faith , eph. 45. and had unity and fellowship in the life which was made manifest in them ; for they had tasted and handled , and seen , and heard , the word of life , and they had fellowship with the father , and with his son jesus christ . but all ye christians upon earth , how are you degenerated , and how great is your fall in this , for you are not of one heart and mind , nor in unity and fellowship one with another , but are of divers sorts & sects , and are run into many opinions , and devisions , and are of many ways , and minds , and hearts ; divers sorts there are of papists , and divers sorts of 〈◊〉 so called , which are all divided in opinions , and striving , and contending about faith and religion , and the worship of god , and are opposing one another , and putting one another to death , because of a difference in those things ; how great is the difference through many nations amongst christians about those things ? which sheweth that the christians are wofully fallen in respect of unity , and it is manifest such christians have not received the promise of god , as the apostles had ; for now the christians can suffer one another to lack , and to perish , and die and starve for hunger and want : 〈◊〉 in this all ye christians generally how you are fallen ; then in the beginning of christianity , no lack nor want was amongst them ; they that had much , sold it , and gave to them that had none ; but now thousands are oppressed through want , while others have too much ; some are feeding and cloathing excessively with their multitude of dishes , and changes of rayment , while others hath scarce whereon to feed , or to cover their nakedness ; and this manifesteth that you are not members of the body of christ , neither is he head in you , nor amongst you , but you are members of an harlot , and joyned to a h●…rlot , and one with a harlot , for you profess many faiths ; some say they believe christ is given to all , others believes not so ; some say they believe he died for all , others they say , they believe contrary to that ; and thus the one faith which the apostles had , the christians of this generation have lost , and they have lost the one head christ , and hath many heads , every sect hath their head , many heads among the protestants , many heads among the papists , but thus it was not in the beginning of christianity ; therefore you christians are subverted from the true life of christ ; the christians then were of one faith , but now of many ; the christians then had one head christ , but now the christians ( so called ) hath many heads ; the christians then could lay down their life one for another , and were written in the hearts of one another by the spirit of the living god ; but the christians now , are in envy one towards another , and in strife one with another ; the great men doth oppress the poor , and they go to law one with another for earthly things , and one stealing from another , and one hanging another , and murdering one another , and making slaves one of another , and robbing one another , and seeking utterly to destroy one another , and yet such hath the name of christians , amongst whom all this is acted ; but consider how woful is your fall , and how wicked is your degeneration from the life of god , and from the true christian life and unity , which was amongst them in their beginning , then they were of one heart , and of one way , but now divided , and in strife and contention about religion , and the worship of god , and also about earthly things , for which they destroy one 〈◊〉 ▪ and seek so to do ; then they could lay down their life one for another , but now they are taking the life one from another , through wickedness , a woful apostacy , and great night of darkness is upon you ; then none amongst them had lack of any thing , nor none destroyed through wasting any thing upon their lusts , but now thousands perisheth for want , while others hath too much , and are destroying it upon their lusts ; then had the christians one head christ , but now the b●…ast reigns that hath many heads ; then they were of one faith ▪ but now the christians profess many faiths ; then the christians handled , saw , heard and felt , of the word of life in the●… , and they had fellowship with the father and with the son , but now thousands of thousands of christians are without the sence , and feeling , and knowledge of the word of life in them , and walks in darkness and in ignorance , and hath no fellowship with the father nor with the son . behold , behold ye christians , how ye are fallen , and how great is your fall ! a mourning and lamentation may be taken up for you , the garment of righteousness is rent from you , and the beauty of the son of god appears not upon you : 〈◊〉 , alas , what doth it advantage you , to have the name of christians , seeing you are thus wofully degenerate from that love , unity and life , in the fellowship of god , which was among the apostles , who were the first christians , and from whom ye derived the name , but are without the life , as hereby i●… manifest to all the world . again , herein doth the apostacy of christians appear , in respect of holiness and purity of life ; for the christians were of a holy life and conversation , the apostle said , 1 thes. 47. god hath not called them unto uncleanness , but unto holiness ; and as you may read , tit ▪ 2. the aged men were to be sober , grave , temperate , sound in the faith , in charity , in patience ; and the aged women likewise , their behaviour was to be as became holiness , and the young women were to be discreet , and chaste , and young men were to be sober minded , and servants were to be obedient to their masters , and to shew good fidelity ; for saith the apostle unto the christians , the grace of god had appeared , teaching them to live soberly , righteously , and godly in this present 〈◊〉 for that end was christ given , that he might redeem them from all iniquity , and purifie unto himself a peculiar people , zealous of good works . now here in short is a description of the true christian life and conversation , which was exhorted to , and no doubt but practiced by the christians , in the dayes when christ was manifest amongst them ; but from this practice are the christians degenerated : for , how are the aged men and women now given to covetousness , and earthly-mindedness , and are pi●…vish , and perverse , and immoderate , and in the works that are evil , shewing that they are not in the apostles doctrine , and not in the christian life , but to it are become dead , bringing forth fruits contrary to the fruits that the aged men and women brought forth in the beginning of christianity , shewing they are not of a holy life and conversation as the christians were , and ought to be ; and also how are the young men , and the young women degenerated from the true christian life , and now are given to wantonness and pleasures of the world , and the lusts which are evil ; following vanity , and pride , and vain glory , and masters , and servants being corrupt in their places , serving themselves one of another , and making a prey one upon another ; and thus all sorts of christians are fallen from the christian life , and holy conversation , and sheweth that they own not the grace of god , which hath appeared to all men to be their teacher , 〈◊〉 the true christians once did , for it is manifest that the christians now ( so called ) hath not denied all ungodliness and worldly lusts , neither doth live soberly , righteously and godly in this present world , as the christians did ; but on the contrary , how , are ye christians fallen from the pure and holy life , abounding in wickedness , and in all ungodliness ▪ how doth pride abound among christians ? how doth lying , swearing , drunkenness and whoredom , and all the works of the flesh abound ; dissimulation , back-biting , envy , wrath , and all that ever c●…n be called evil is abounding amongst ye christians so called ? this shews that your apostacy is great , from that life & conversation which the apostles and churches of christians were in , who had denied all ungodlin●…s and worldly lusts , but generally ye live in all ungodlin●…h and worldly lusts ; judge ye of this back ▪ sliding into which you are fallen ; they were taught to live soberly , righteously , and godly in this present world , but ye live unrighteously and ungodly , and out of the fear of god , and the grace of god is not your teacher as it was theirs ; also you may read how much the apostles exhorted the christians to a holy life and conversation ; the apostle said , 1 cor. 3. 17. the temple of god is holy , which temple ye are , speaking to the christians , and he said , eph. 1. 4. they were chosen in christ , that they should be holy and without blame before him , in love ; and col. 1. 22. they that had been sometimes enemies to god in their minds , were reconciled to present them holy and unblameable in his sight . and 1 pet. 1. 15. the apostle exhorted the christians to be holy in all manner of conversation ; and phil. 3. 20. the christians witnessed that their conversations were in heaven . now herein doth the fall of christians appear , in respect of their life , and conversation , and walking ; for the christians in the apostles dayes were of a holy life , and exhorted all thereunto , but the christians now , teachers and people , are degenerate in their conversation , and lives in all unrighteousness as i have said ; and the conversation of christians now , being compared with what the christians conversation was then , it is altogether contrary , and sheweth , that though you have the name of christians , ye are not followers of christ , nor led by his spirit , but by the spirit of antichrist . oh , how wofully are you fallen you christians from the life of christ ▪ having a name to live , but are dead ; the lord god is coming against you , to break you to pieces , for you have poluted his name in that you profess to be his people in words , but in works doth deny him . oh remember , remember , from whence you are fallen , and return , least the anger of god consume you from off the earth , for your conversations greatly dishonour the true god ; oh what gluttony and drunkenness is amongst christians ? what pride and vain glory ? what cruelty , envy and murder one against another ? what whoredoms and fornication ? what cozening ? what cheating ? how doth all wickedness abound amongst you , in your lives and 〈◊〉 ; let the lord be witness , and your own consciences be witnesses against you for your abominations ; they that were true christians , who followed christ , lived not in , but were redeemed from such transgressions , but you live in them , and acts them , wherefore be ye witnesses against your selves , that ye are fallen and digressed from the true christian estate . again , herein will you christians appear to be degenerated from true christianity in respect of your ministery ; for the ministers of christ in the 〈◊〉 of christianity they were made ministers by the gift of the holy spirit , which was given to them ; for they were commanded to wait at ierusalem for the promise of the father , and they were not to go forth till they had received power from god by the gift of his holy spirit , and when that was come , they should be witnesses and ministers of christ , acts 1. 48 and as they were waiting with one accord in one place , the holy ghost fell among them and filled them , and then they began to speak as the spirit gave them utterance , and they went up and down , and testified to the world of what they had heard and seen , acts 2. 4. now this was the call of christian ministers , and this was the authority by which they went forth into the world , to wit , the spirit of god poured upon them , and by authority of this onely they went up and down the world , and declared what they had handled , seen and tasted of the word of of life , 1 iohn 〈◊〉 and as every man had received the gift , so they might minister the same one to another , 1 pet. 4. 10. and this was the practise of the christian ministers in the beginning of christianity , concerning their call to the minist●…ry . but how is the christians here d●…generated from what the apostles were in , for by another way then this are your ministers made , not by the gift of the holy ghost received from god , neither do the christians now wait for such a thing , to go forth by authority and power thereof , but they are made ministers by natural learning , and education at school , having authority by man , and are ●…pproved of man and not of god , and a man knows who of his children he will make ministers , when they are infants , and thereupon pu●…s him to schools to learn arts and knowledge of earthly things , 〈◊〉 so long time , till he have gained so much knowledge and craft to be approved of such and such men ( and as is 〈◊〉 knowledge , and opportunity serves ; withal , having a grea●… place provided , where there is great store of maintenance ) such a man becomes a minister and a preacher to others , having never received , nor thought to receive the gi●…t of the holy ghost , neither having heard , se●…n , tasted , nor handled any thing of the word of life from g●…d in his own particular ; neither hath he received the gift of christ to be made a minister by : this sheweth greatly your degen●…ration from the true christian spirit ; none then ministers among christian●… ▪ but them who had received the gift by the holy ghost , and power from on high ; but now ministers are made and approved , and sent forth amongst christians , because of natural learning and education , without receiving the gift 〈◊〉 the holy spirit ; and the ministers of christ then spoke 〈◊〉 the spirit gave them utterance , but now ministers studies fo●… what they speak , and reads old authors to gather forth matte●… to preach to the people ; then the christian ministers heard , and tasted , and handled of the word of life in themselves ; but now the ministers hath their knowledge from book●… , and what they have heard and read without them . oh how great is your apostacy ye christians ! and in respect of your ministry , how greatly are you degenerated from the ministry which the christians once had ? be hold & consider this all ye christians upon earth , your ministry is proved not to agree , but rather to be contrary to that ministry which was amongst christians in the purity of christianity , as hereby is manifest ; and you are fallen from the ministry made by the gift of the holy ghost , to a ministry made by natural learning ; consider all ye christians how great is this fall . again , in respect of the maintenance of your ministry , your degeneration doth appear , for the ministers of christ amongst christians , as they were called by the spirit , so they were maintained in the work of their ministry by the free gift of the people , who received their ministry , and they were to give freely , and minister freely , as they had received freely , 〈◊〉 . 10. 8. 2 cor. 11 ▪ 7. the apostle preached the gospel of god 〈◊〉 , and would not make it chargeable to any ▪ . 1 cor. 9. 18. and the ministers of christ among christians at that day , went through the world and preached freely the things that they had received from god , and they sought no mans money , nor g●…d , nor apparel , acts 20. 33. and saith the apostle , 2 cor. 12 14. i seek not yours , but you , and that was their end altogether to bring people to god by their ministry , onely christ did allow , luke 9. 4. into whatsoever house they entred that was worthy , they might there abide , eating and drinking such things as were set before them ; and it was the apostles practice sometimes to reap carnal things , where they had sown spiritual things , and it was a small matter that they did so ; yet by a free gift they desired to reap it , and not by force and violence , did they ever obtain any thing . but concerning this ; great is the degeneration of christians in this generation , for now the ministers amongst you christians are maintained by an outward power , through compelling maintenance of tithes and other set wages , from the people , even from them that doth not receive their ministry , and they do not preach freely , but makes their preaching chargeable to whole nations , and the maintaining of christian ministers is become a burthen to whole nations , and great oppressions upon the poor ; and now the ministers seeks mens mony ; and gold ; and it doth not appear that they only seek a people to god , but on the contrary they seek peoples mony to themselves ; and it doth not sa●… the ministers now to eat & drink such things that is set before them in a house that is worthy , but they must have so much a year , and so much a sermon , and so much from every particular man of his parish be they worthy or unworthy ; to the value , of 100. or 200 l. by the year ; whereby poor people are greatly oppressed ; and they will reap carnal things by force and violence ; from them to whom they sow no spiritual things ; for they are suing at law , and putting in prison , and distraining peoples goods by force and cruelty , to maintain them and their familes in pride and idleness , which things the christian ministers formerly in the dayes of the apostles never did ; but were often under great sufferings , in 〈◊〉 often , and in cold and nakedness often : labouring with their hands ; 2. cor. 11. 27. wherefore ye christians , behold how you are fallen and how your ministry is degenerated both in its call & in its maintenance , being diverted 〈◊〉 contrary to what the christian ministry was once ; behold i say how you are fallen : and your ministry quite subverted , from what the ministry was in the dayes of the apostles ; then the maintenance of ministers was by a free gift from them that received their ministry , and they would not make their ministry chargeable to any , but now the maintenance of ministers is by force and cruelty , and great oppression of many people , and their preaching is chargeable to many nations ; then they sought no man gold nor mony , nor sought ●…ot riches from the people , but onely sought the people to god ; but now mens m●…ney and riches are sought and taken ●…rom them by violence , without regard of seēking people , or bringing people to god ▪ then to eat and drink ( in a house that was worthy ) such thing●… as were set before them , and to reap carnal things , as meat , and drink , and necessaries , by a free gift , from them that received their ministry , thi●… was a sufficient maintenance for the christian ministers , but now so many hundred pounds by the year , to maintain themselves and their families in pride and idleness , and to reap it by compulsion and injustice from poor people ; in this manner are the christian ministers now maintained , which i●… mani●…est to be quite contrary to the practice of christian ministers in the apostles dayes . behold your fall ye christians , and how you are degenerated ; the lord is come to try you , and to search you , y●…u are weighed and are found too light , you are measured and are found wanting ; what the christians were once in their purity , you are no●… in many things , but the contrary , which sheweth that you have the name of christians 〈◊〉 ●…y tradition , but are without the life , and being paralel●…'d with the christians who truly followed christ , you are no whit equal to them in any thing , but wholly contrary in all things , shewing you follow another spirit , then they who were followers of the spirit of christ , so 〈◊〉 to the whole world , that you are degenerate out of christ the true vine , and are branches in a degenerate stock , which brings fr●…it forth through you , which honours not god , but grieves his pure spirit , and be ye witnesses against your selves , that you are fallen and degenerate from that life and practice which was amongst the apostles and christians , again , as concerning your worship , which is now practiced amongst you christians through the world ; herein also will your apostacy greatly appear , for the worship of the christians was one , and guided by one spirit , and was in the spirit and in the truth , saith christ , iohn 4 ▪ concerning the worship of christians , god is a spirit , and they that worship him , must worship him in spirit and in truth , and saith the apostle , we are the circumcision that worship god in spirit , and rejoyces in christ iesus , and hath no confidence in the flesh , phil. 3. 3. and these were christians , and also , rom ▪ 6 7. they worshipped god not in the oldness of the letter , but in the newness of the spirit , and the spirit guided them in all thing●… , and was their teacher in all their worship ; for the spirit taught them to pray , and they prayed in the spirit , and they knew not 〈◊〉 they should pray for as they ought , but the spirit made interc●…ssion for them , rom. 8. 26. and the christians were exhorted to pray in the holy ghost , jud ▪ 20. and the preaching of christians , it was in the spirit , and by the teachings of the spirit ; for they preached as the spirit gave them utterance , acts 2. and philip was led by the spirit , and the spirit of the lord moved philip to go and preach to the eunuch , acts 8. and the apostles went up and down , as they were moved and led by the spirit , and preached and prayed in what place , and at what time and season as the spirit moved them , and gave them utterance ; sometime in the fields , and sometime in houses , this was the practice of the christians in their preaching and praying ; and also the apostle said , i will pray with the spirit , and with understanding , and i will sing with the spirit , and with understanding ; and he exhorted the christians to 〈◊〉 in psalms and spiritual songs , singing to the lord , and making melody in their hearts to him , eph. 5. 19. n●…w this is the ●…mony concerning what the worship of christians was , its manifest that it was in the spirit , and by the teaching●… of 〈◊〉 spirit , their preaching , praying and singing , were in the 〈◊〉 ▪ taught and exercised therein by the spirit which they had received from god . but now the worship of christians at this day , is not agreeable to this , but being laid to the line of judgement , is proproved contrary ; for first the christians now are divided in their worship , and hath many forms of worship , some worshipping after one manner , and others after another , so that amongst the christians there are divers forms of worshipping , and they are striving and contending about their worship , every one praising their own form , and striving one against anothers form of worship ; and this sheweth that the christians now are not guided nor exercised by the own spirit of god , in their worship ; and this shews that the christians now are degenerated from the true worship of god in spirit , which once the christians worship stood in ; for then the worship of christians was one , and in one spirit , but now the worship of christians are many and divers , and divided one from another , and they are not in unity in their worship , but in stri●…e and division ; and herein you are apostatized from the 〈◊〉 of christianity , and its manifest that the worship of christians now , is not in the spirit and in the truth , but in vain traditions , learned in natural knowledge by people that are no●… converted unto god , and any part of the worship which is now practised amongst christians , whether amongst papists of any ●…ort , or amongst protestants of any sort ; i say every part of the worship now practised amongst christians through the world , may be taught unto , and learned of , and exercised in , by a man that knows not god , neither is in the truth , nor converted to the truth ; neither hath the spirit of god guiding nor leading of him ; and i say , that which may be done or practised by a man that is not in the spirit , nor in the truth , nor is yet converted to the knowledge of god , nor is not in any measure guided by the spirit of god , is no●… the worship of the true god which is in the spirit and truth ; but as i have said , any part of the worship now practised amongst christians , may be done and practised by a man that is 〈◊〉 of the spirit , and out of the truth , and unconverted to the knowledge of god ; and therefore the worship now practised amongst christians , is not the true worship of the true god , which is in the spirit and in the truth , and which cannot be practised without it . many more things might be said , as to prove the worship of christians n●…w , as practised by them , is not the true worship of the true god ; but this is true which i have said , that which is practised without the spirit of god , is not the true worship of god , which must be in the spirit , and cannot be practised without it ; but such is the worship of christians , for the christians now generally prayeth , some after one form , and some after another , in their own wills and times , and knoweth not the movings of the spirit of the father thereunto , nor guiding them therein , but in such a manner as they set unto themselves , or as the custom of the country instructs therein , and knows not the 〈◊〉 of the spirit of the father in them , nor knows ●…ot the praying in the holy ghost ; and as for the preaching of christians , it is not now practised as the christians of old practised it , nor by the same spirit ▪ now they study for what they speak , and gathers out of the scriptures , some having it written in a book what they will preach to the people , and this is not to preach as the spirit gives them utterance , neither 〈◊〉 〈◊〉 from the teaching or moving of the spirit of god , but by humane art , and humane 〈◊〉 , knowing before hand , 〈◊〉 , and how much to speak , so much as they have collected in their thoughts from such a verse , and how long to preach , til a glass be run , & knows what to have for preaching ; a●…d this , and such like is the manner of the preaching now 〈◊〉 christians , which hath no savour in it of gods spiri●… ▪ o●… of the teachings or leadings of gods spirit in it , but altogether contrary , to wit , this practise savours of idolatry , and of vain traditions and superstitions . and in short , this practice of preaching amongst the christians now is not in the same manner , neither by the same spirit , nor for the same end as the preaching of the christians was in the dayes of the apostles , which sheweth that the christians now , are apostatized and greatly degenerated from what the christians were then : for again the christian ministers now doth not go as they were moved of the lord up and down from countrey to countrey to convert people to god , as the christian ministers did then : but inquires for places of great maintenance , where there is great store of tithes and set wages ; and if they can , there they settle themselves , and preaches in manner as i have said ; and this practice savours nothing of the teachings of the spirit of god , nor of the movings of that spirit , whereby the christian ministers of old were guided , which sheweth that the christiam ministers now are in the apostacy , and in the degeneration from god , and from what the christian ministers were then . and as concerning the practice of singing now amongst christians , it is not in the spirit , nor with a good understanding , but in a vain form , and tradition , and not in the spirit of the lord ; for now the christians many of them in a form sings the conditions of others ; as davids prayers , and praises , and troubles , and afflictions ; when as themselves are in a condition quite contrary to what david was , and so singeth that which unto themselves is false , as being out of that condition of which they sing , and this is not singing with the spirit , neither is it to sing spiritual songs ▪ and others of christians have another manner of singing ; 〈◊〉 which singing of christians now hath no ●…avour of the teachings of gods spirit in it , neither is it according , 〈◊〉 by 〈◊〉 ●…e spirit , as the singing of the christians once 〈◊〉 a woful apostacy is fallen among you , ye christians through the world , and you are fallen , you are fallen from the life of christ , and from the true practice of christianity . 〈◊〉 the first christians were in , then their praying was in the spirit , and in the holy ghost , but now without the spirit , in forms and traditions ; their preaching then was as the spirit led them , and as it gave them utterance , but now by humane learning and policy , a●… such a place for so much a y●…ar , an hour by a 〈◊〉 ▪ what they have gathered by 〈◊〉 upon 〈◊〉 m●…ns wolks ; 〈◊〉 the singing of christians was in the spirit ▪ and their whole worship was spiritual , in the spirit and in the truth , but the singing of christians now , and all their worship , is in vain traditions , exercised without the leadings and movings of the spirit of god ; then the worship of christians was one , and by one spirit , now it is divers , and in division , & in many contrary spirits . alas , oh ye christians , consider how 〈◊〉 is your fall , and how woful your degeneration , in respect of your worship , fallen greatly from the teaching of the spirit of god , in your praying , in your preaching , and in your singing , to follow humane learning , and worldly policy , and vain traditions , the customs of the country , and your own imaginations , in your praying , preaching , and singing , as i have proved unto you : oh consider how great is your apostacy from the true life of true christianity , greatly do you erre from the pure way , wherein the true christians walked , and being truly paralel'd with them , and measured with the spirit of true judgement ; you are sound not equall to them in any measure , but rather contrary altogether , shewing you are guided by another spirit then once the christians were , & that you follow another teacher then once they did , your practices doth make it manifest , which are contrary , and not according to what the practice of the christians once were , is not my judgement just upon you ? have you not lost that , and are departed from it which gave the name of christian , and so hath the name without the thing ? a profession of christianity , but no true title therein ; but having lost that which gave the true title to the name : so 〈◊〉 this is your state , and this is your condition generally ye christians through the world ; a name you have of christianity , but to the true life therof , in every particular , are you dead . and now all ye christians upon earth , behold , behold , how you are fallen and degenerated in all these things and many more , which might be named , fallen i say from the true christian life and practice , wherein the christians once were , shewing fully to all the world , that the spirit of christ doth not now guide ye christians , but another spirit , which brings forth through you other works and fruits , and of another nature then what the christians once brought forth and being compared with them , you are no whit equal , in the very way and means whereby you are made christians , you differ from them , and in all your practices , and in life and conversation you are contrary to them , and in respect of your worship and ministry , in every part thereof , are you altogether contrary unto what the christians once were ▪ yea , in your very apparel you shew a degeneration from the true life and practice in christianity ; for the apostle exhorted the christians to adorn themselves in modest apparel , with shamefac'dness and sobriety , not with broidred hair , or gold , or pearls , or costly array , 1 tim. 2. 9. and the christians were there exhorted , that their adorning should not be the outward plaiting of the hair ▪ or of wearing of gold , or putting on of apparel . but now amongst ye christians , is a practice found quite contrary ; what vanity and excess is in your apparel , striving to excel one another in pride and vain glory , in your gold , and silver and costly array , spending the creation of god to satisfie their lust●…ul minds ; shewing another spirit then was amongst the christians of old , whose words and name ye profess , but are degenerated from the life , in things of greater and less moment . alas , alas , oh wo is me for you ! how is my spirit 〈◊〉 oppressed in the remembrance of your woful fall ? what shall ●… say unto you but this ? you are revolted and gone away backward from the way of life , and you have altogether forgotten god , and are degenerated from christ the living vine , & the anger of the lord is now greatly kindled 〈◊〉 you , to consume you , and to confound you , because you are revolted and turned aside from the pure and perfect way of god , which once was manifest amongst christians , and your back sliding and apostacy is truly compared to that of the iews , who did retain the name of the people of god , 〈◊〉 they were turned aside from his commandements , even 〈◊〉 you do retain the name of christians , though you are departed from christ ; for the iews had seen and known much of the power and presence , and hand of the lord , in many 〈◊〉 victories and deliverances , and the lord had chosen them above any other people at that day , to place his name 〈◊〉 them , and amongst them ; and yet after all that , they forgot 〈◊〉 wondrous works , and rebelled against him , and became 〈◊〉 and hard-hearted people , much more then any other besides them , and they would not be instructed , nor reclaimed by the voice of the prophets , but smote them , and slew them , and when christ their saviour came , they would not receive him , nor walk in his wayes , but crucified him , saying , they would not have that man to reign over them . and to this in every particular , are the christians now found equal , and agreeing with back-sliding israel , for much of the hand and power of the lord was the christians made partakers of , and the lord wrought great deliverances for them , when they were few in number , and under heavie yokes and bondage , through persecution and cruel dealing ▪ 〈◊〉 then the lord was with them , and increased them greatlie in number , and gave them victorie in a great measure over all their enemies ; but now are they revolted even as the iews , and have forgotten god , and greatly rebelled a●… him , and have turned his love to their lusts , abusing his loving kindness , and are become a 〈◊〉 , and a hard-hearted people as ever were the iews , and now you will not be instructed nor reclaimed from the error of your wayes , but abounds in all manner of unrighteousness , and will not 〈◊〉 to the voice of the lord , nor return to him , but are 〈◊〉 〈◊〉 〈◊〉 people , and will not return unto him from whom you are fallen , but hates the light which christ hath lightened you withal , neither will have christ to raign over you , 〈◊〉 〈◊〉 the life as the iews did . and as the sacrifices and oblations , the sabboth-keeping of the iews , and all the works of righteousness , were abomination to the lord after they were departed from him , even their very practice of those things which god had once commanded them to perform , became a burden to the lord , and 〈◊〉 soul could not away with them , even their new moons and sabboths , his soul hated , isa. 1. and all their sacrifices were as if they cut off a dogs neck , and their oblations as if they offered swines blood , and their burning incense , as if they blessed an idol , isa. 66. i say , the very practice of the iews , after they were revolted , and become disobedient children , in those very things , which god had commanded them to do and practice , and which once the lord accepted the doing of by his people , yet after they were turned aside from the leading of his spirit , the practice of the very same works were hateful in the sight of the lord , when they performed works of righteousness to him , and yet their hearts went after their covetousness , and then , their practicing of that which god had once commanded to be done , their doing of it was idolatry , and was a burden to the lords soul , and their righteousness , and all their practices therein , were as filthy rags , even loathsom in his presence , when their fear towards him was taught by the precepts of men , and they had lost that pure fear which once was taught them of god , but they were gone from his fear , which should have kept their hearts clean ; and their hearts were defiled and polluted , and therefore not any of their performances to him could be accepted , but were altogether become an abomination . and even thus is it at this day , as concerning the sacrifices and performances of christians , being as i have said , and made manifest , departed from the lord , and from the spirit of christ ; all their prayings , and preachings , and singings , their baptisms , and breakings of bread , and even all that which you perform as unto god , as the worship of him ; is not accepted , but abomination unto him ; and his soul is ●…thened with all these things , you not being led with the spirit of christ ; and even your practicing of these things , which the saints and christians once practised , and were accepted of the lord in so doing , while they were led by the spirit of christ ▪ i say the very practice of those things now , by the christians being degenerated , is become idolatry and abomination to the lord ; and this i declare in the fear and presence of the lord , even all your praying , and preachings , and profession , all your sabboth ▪ keeping , and set dayes of humiliation , and even all your practices of religion , which you do and perform is idolatry , and a burden to the lords soul , in the state that now you stand , not being led with the spirit of christ , but being from it departed , and your works not brought forth by it , but by another spirit . and now saith the lord unto you christians , ( who are degenerated from the spirit of christ ) to what purpose is your preaching , praying and singing , they are a vexation and a burden to the righteous soul , and the lord hath no delight therein ; away with it , away with it , your profession & practices stinks in the nostrils of the lord ; all your baptisms , & your sacraments , which ye perform in a vain tradition , and not by the spirit of the lord , they are hateful in his sight , away with them , away with them , they shall crumble to the dust , and immediate desolation in one day ; the lord will break them down , and never build them up again ; your preaching by a glass for so much a sermon , or so much a year , what you have gathered out of books , and studied for from other mens words , down with it , down with it , it is an abomination to the lord ; and your ministrie which is made and sent forth at schools , and by natural learning , through the attainment of such arts and sciences , and being approved of such and such men , and sent forth to such and such a parish , to have so much money by the year for preaching what hath been studied for , and not by the gift of the holie ghost ; away with this ministrie , away with it , it s a mocking of god , and a deceiving of souls , the lord will confound it , and bring it to destruction , and your singing of the saints words in rime and meeter , and their conditions , which your selves never knew ; this is abomination to the lord , & a practice which his soul hates , away with it , the lord is risen to confound it ; away with al your worship , which is not in the spirit nor in the truth , but in vain traditions of men , practised by you in a vain form , and not in the power of god , the lord will bring it down to the ground , and re●… , and establish his own worship , which is in spirit and in truth ; and he will give , and hath given his ministrie again by the gift of the holy ghost , which hath been lost for many ages , while this night of apostacie hath overspread the world , and the lord shall no longer be worshipped in vain traditions of men , but his people shall be restored and renewed , to worship him in spirit and truth ; and the christian life shall again be brought forth , and the spirit of christ shall be the leader and teacher of his people ; and now the day of the lords visitation is again revived , for to gather his people , and to restore them again to his perfect way and worship . therefore hearken and behold ye christians , this is the testimony of the lord concerning you ; you have been fallen and degenerated from the life of righteousnesse , and from the true way and worship of the true god ; and you have long been slumberi●…g and sleeping in this long night of darkness ▪ which overshadowed you , and darkened that glorious appearance of the son of god , which once shined upon the christians , and in blindenesse and darknesse have you walked for many ages , and your worship hath been superscribed to the unknown god ; and wofully have you been wallowing in unclean paths , and you have erred , you have erred from the life of christ , and from his spirit , and you have gone from your husband , and followed other lovers , and you have been drenched in iniquity , & altogether polluted by transgression , and the state in which you now stand , is a state separated from god ; a state of great ignorance and darkness , and a state of hainous rebellion against god , whose soul and spirit is greatly oppressed & grieved because of your degeneration ; who is become more ignorant of god then the ox is of his owner , or the asse of his masters crib , and even the very same vision 〈◊〉 seen concerning you , as the prophet saw concerning israel ; therefore here oh heavens , and give ear oh earth , for the lord doth speak unto you christians ; i have nourished and brought up children , and they have rebelled against me ; and the ox knows his owners , and the asse his masters crib , but the christians doth not know , the people doth not consider . ah sinful nation , a people laden with iniquity , a seed of evel doers , children that are corrupted , that have forsaken the right way , and provoketh the living god to anger , and ye are gone away backward , the whole head is sick , the whole heart is 〈◊〉 , and from the sole of the foot even unto the head there is no soundnesse , but your conditions are wounds and bruis●… ▪ and putrifying sores ; you are not closed , neither bound up , neither mollified with ointment , and your country is desolate and your cities is burnt with fire ; your land strangers devo●… it in your presence , and it is desolate and overthrown by strangers ; and but that the lord of hosts hath left us a small 〈◊〉 , even a seed , ye christians would have been as so●… ; if any man have an ear to hear , let him hear ; this vision is as true unto you christians throughout all the world , 〈◊〉 ever it was unto the seed of the jews ; this is your state , and this is your condition ; and thus ye stand in the sight of the lord , though in your beginning ( in the beginning of christianity i mean ) the lord brought up the christians and nourished them by his living word , and with his word hee cherished them , and they grew unto a goodly state , and were 〈◊〉 in christ ▪ col. 2. 10. and they were come to the spirits 〈◊〉 〈◊〉 men made perfect , and unto mount sion the city of the living god , the heavenly ierusalem , and to an innumer able company of angels , to the general assembly and church of the first-born , which are written in heaven , and to god the iudge of all , heb. 12. 22 , 23. 24. to this state were the christians nourished and brought up , in the dayes when they were first brought forth , when they were begotten and born again of the immortal word that abides for ●…ever , and they were sanctified , and purified , and made clean ; unto this were they nourished and brought up out of darknesse , and from under the shaddow of death ; but notwithstanding this , the christians now have rebelled against the lord , and doth rebel against him ; and though he hath been unto them as an owner to the ox , and as a crib to the asse , even as thus hath the lord been unto the christians , yet they know it not , neither doth the christians consider , but is indeed grown sinful , and laden with iniquity , and the seed of evil doers brings forth its fruit through christians , being become children that are corrupters , having forsaken the lord and his way , which was made manifest in the dayes of the apostles , and the lord is greatly provoked , for the christians are gone backward from what they were in their beginning , as i have fully made manifest , and this vision of the lord is unto you , all ye christians , even as a tree that is of the most precious seed , and the most noble vine that is planted in a good soil , that is digged and dressed , and grown to a goodly stature ; and bringing forth some acceptable fruit unto the good husbandman for a season ; yet this tree becomes blasted by an unwholesom air , and becomes degenerate from its vertue and property , and nature , and becomes a wilde vine , and a plant of great disgrace , ceasing to bring forth any good fruit , and becomes fruitful in all evil , and the labour of the good husbandman is ●…ost ; for while he looks for good fruit , nothing appears , but fruit of an evil taste , which is altogether loathsome unto the good husbandman . this parable is unto you christians , and this is your state , and your condition ; therefore behold what shall the lord do unto this tree ; shall he not cut it down to the ground and cast it into the purging fire , shall he not lay his ax to the root , and cause all its branches utterly to wither , and cause it to cease in being , even as it hath ceased in bringing forth fruit ? shall not the good husbandman destroy this tree with all its corrupt fruit , and shall not his own hand accomplish the purpose of his own heart ? this tree shall be fuel for this fire of his anger , he will pluck it up and not plant it again , because it is degenerated . g●…e car all ye christians to the testimony which is concerning you , you are fallen , you are fallen , and being compared to what the christians were , you are no whit equal ; but a●… diverted in all your practices , from that spirit which led the apostles and christian churches ; and your works shew another spirit then the spirit of jesus : wherefore great i●… your fall , and to be lamented , and though you have the name of christians , yet you want the life . the end . an objection . but whereas it may be objected by some and said , seeing the state of christianity is thus discovered what it was i●… its beginning and purity , and what it now is in its degeneration ; and seeing the present state of christians is thus condemned , what do i believe concerning the state of christianity to come ? what shall succeed this present degeneration ? and may it be expected that ever christianity shall be restored to that state of purity as it was in its beginning ? and whether may people expect to come into the same life again , and to know the same power , and worship , and unity , which was amongst the apostles and first christians churches ? and whether do i judge that ever the ministry can be again received by the gift of the holy spirit onely , without natural learning and languages ? and whether the same spirit is to be waited for and received ? and whether the same anointing can be known in this age , or any age to come , as it was in and among the apostles and christians , before the apostacy and degeneration . answer . to all this i answer , and do say , that the present state of christianity is woful , and to be condemned of the lord , as being degenerated from his life , power and spirit , whereby all hearts are darkened , and all minds estranged from the covenant of life and peace , and from the sence and feeling of the life of god : and now in all the wayes , and worships , and practices of christians they are fallen and degenerated from that life in which the christians once were ; and the beast hath raigned over all for many ages , and because of his power , and greatness , and dominion , who hath been able to make war with him ; he hath killed the saints , and hath subjected all nations under his power , and every nation hath received the mark of the beast , and born his image for generations , and all flesh hath s●…ggered , and hath been made drunk with the ●…up of fornication , that hath been i●… the hand of the whore who hath set upon this beast , who hath caused both small and great to worship him , and all that would not , he hath had power to kill them ; and this government hath ruled over the whole christendom , and the worship practised hath been but the worship of the beast , while people have been erred from the spirit of christ , and not guided by it onely ; and people hath been compelled to worship by laws of men , they have been compelled to sprinkle their infants , and they have been compelled to go to steeple houses , and compelled to keep a sabboth , and compelled to hire priests , and to pay them wages against their wills , and all this compelling by an outward power , hath not been the worship of god , but savoured altogether of the worship of the beast ; for you may read , rev. 13. 12 , 15 , 16 , 17. how the beast caused all , both small and great to worship him , and all that would not worship him by his power , he hath had power to kill them ; and all compelling and causing to worship by an outward power , is the worship of the beast , for christ nor his apostles never caused any to worship god by an outward power ; for while christianity kept its purity and authority , they begot people to god , and to worship him , by the word of god , and by the power of the spirit ; and they did not bring any into their sect , nor to worship with them by an outward law and authority ; for that is in the government of the beast , it was he that first caused both small and great to conform to his worship , and it is his power that upholds it , and maintains it unto this day . but now the seed of god is arising , which is able to make war with the beast , and his kingdome , and his worship shall be thrown down to the ground , and all this causing and compelling to worship , causing to keep a day , and causing to hire teachers to maintain them ; and this causing to go to steeple-houses , and to maintain them , and all this causing to pay tythes , it shall all fall to the ground , and be beat down by the 〈◊〉 of god , which is a rising , and it shall be no more found among true christians , nor the beast shall not be worshipped , 〈◊〉 his authority any more of force ; for the day of the lord hath now appeared , and the light is sprung forth which hath made all things manifest , and now the difference is known between the worship of the beast , and the worship of the true god : and concerning the state of christianity to come , this i ●…new & believe , a glorious restauration thereof shall appear throughout the whole christendom , & christianity shall again be restored to its former purity , and christians shall , and may receive the same spirit , from which the christians hath been degenerated ; and the same life , the same power , and the same worship and unity shall be revived amongst christians in the restoration ; even the same that was in the beginning before the apostacy , and the glory of god shall again appeare among his people , and they shall again worship him in spirit and in truth onely , as they did before the apostacy , and all this traditionall worship , and false imitations which hath been set up since the apostles dayes , shall be overthrown and confounded ; the lord is risen and will dash down and overthrow all this idolatry now practised amongst christians . and a great shaking and counfounding shall suddenly come among christians ; for the lord will break down that which hath been builded because it is polluted ; and he will pluck ●…p that which hath been planted , because it is defiled ; and a mighty work will the lord work in the earth , the kingdoms of this world will he change into the kingdoms of christ , and christ shall reigne in and among his people , and his spirit shall be the teacher and leader of his people , and all false ●…chers will the lord confound and consume ; all these hirelings , who go for gifts and rewards , and all this manner of preaching and teaching , which are come up since the apostles dayes ; all this preaching which they study for , and by a 〈◊〉 , and for so much money a year , all this shall be tumbled down into the pit ; gods vengeance shall come upon it all , and the annoynting shall be received , and it shall dwell in people , as it did in the apostles ; and the people shall need no other teacher but as that annointing teacheth all things , and for this spirit and annointing , all that feare god may wa●… to receive it in this present age ; which spirit brings into the same unity and life , into the same worship and fellowship that was amongst christians in the beginning before the apostacy ; and this state may christians be restored to , and for this state all that fear god and love him are to wait , for this shall come to passe in the world . and as concerning the ministry , i know and do believe it may be , and is received again as the apostles and christian ministers first received it , to wit , by the eternall spirit and gift thereof , through the revelation of christ jesus in them ▪ and such may and doth preach the gospel freely , as they doe receive it freely , and without naturall learning and languages . for by that can none be made ministers of christ , nor by any thing without the gift of the holy spirit , and christs ministry shall again be received thereby ; this i believe : and all this ministry made and sent forth by naturall learning , and without the gift of the holy spirit , the lord will confound it in this age ; for this is come up since the apostles dayes , to make ministers by naturall learning , and it stands in the apostacy from the life , and spirit of christ , and its call , and work , and maintenance , savours not of the kingdome of christ , and the lord will bring it downe , and the gift of his ministry will he restore by his spirit ; and this is , and shall come to passe , and it may be waited for in this present age ; and the lord will restore his ministry as in the beginning , and his work shall be glorious ; for many there are , is , and shall be converted to god , and brought out of the degeneration , and to that shall people come which all christendom hath been apostatized from , and shall receive the same spirit , and the same annointing which was amongst the christian churches ; and life and immortality shall again be brought to light through the gospel , which hath been hid for ages while darkness hath been over the minds of people ; and i say and testifie before all the world , that christianity shall be restored to its former state ; life shall spring forth , and truth shall be increased , and faith shall waxe strong , even the same 〈◊〉 that the apostles had , which gave them victory over all the world which shall again give people the same victory ; and this shall be known in the earth : for the marriage of the lamb shall come , and all his people shall be joyned unto him , and they shall be one way , and one worship , and one teacher , and every man shall fit under christs vine , and none shall make afraid : yea , and more then a vine shall he be known ●…d more then a door , and more then a shepheard shall he be known to be to his people , and greater then a rock shall he be witnessed to be , and more then a teacher in the wildernesse . if any man have eares to hear , let him hear : more and greater is he becoming to his people , then is lawfull yet to utter : eye hath not seen , nor it hath not entred into the heart of man , but it is revealed to us by his spirit ; the joyfull day is approaching , the lambs wife is making her selfe ready , the wedding garment is putting on ; and all that which is polluted is to be done away ; and blessed is he that cometh to the marriage of the lamb , that he may become one spirit with the creator ; here is glory and rejoycing for ever , when this is known , that the wife hath not power over her owne body , but the husband , nor the husband hath power over his owne body , but the wife . where this is known , death is swallowed up of life , and 〈◊〉 is overcome of righteousnesse , and the inheritance of life eternall comes to be possessed , and death and hell is cast into the lake , and he which hath deceived , can deceive no more ; and blessed is the eye that seeth this , and the heart that understands . wherefore all ye christians upon earth , awake , awake , and put away your whoredoms , cast off your idolatries , and strip you , and make you clean of all your adultries ; drink no longer of the cup of fornications , nor eat no longer of the abominable flesh ; nor wear no longer your garments of unrighteousness , but strip ye , strip ye , make ye bare , all your old garments must be put off before you can appear before the lord . a great work will the lord work amongst you , he will ●…ake and overthrow all your altars , images , and idols which you have set up and worshipped ; the lord hath uttered 〈◊〉 voice , the beast that hath many heads , and many horns , 〈◊〉 tremble , 〈◊〉 one head and one horn onely shall be exalted , and the government shall be set up , of whose increase there shall be no end ; and people shall be brought into that , and they shall go forth no more , for who comes to this , time is no longer , and the kingdom and government is delivered to the father , and he is become all in all . and all that ever comes to know these things , must first come to the light of the lamb in them , with which every man is lightned that cometh into the world , and all that ever knows these things , must first be brought to the principle of god in them , which they have trangressed against ▪ and all that owns the light of christ , and walks in it , shall come to know these things , which to know and be in them , is eternal life . therefore all ye christians , come to the light which christ hath lightned you withal , and that will let you see the government of satan , and of sin and death , which hath been ruling in you , and the light will teach you to war against it , till it be subdued , the light will discover unto you that nature , in which the kingdom of satan bears rule , it will 〈◊〉 you see the devil , who is the prince of darkness , who is the adversary of god ; who is out of the truth , and he has dra●… all people out of the truth ; but if you love the light of christ in you , it will teach you to war against him , and against all that , that 's out of the truth ; for all that is of satans kingdom , that is out of the truth , and must be destroyed by the coming of the kingdom of christ ; whose coming is in the light , which christ hath lightned every man withal , who comes to destroy the devil , and his kingdom , and all his works ; so to the light must all minds be turned , which will reveal the kingdom of the man of sin , and consume 〈◊〉 the appearance of christ is light , and christ is the light of israel , which is as a fire , to consume all fruitless trees , which cumbers the ground , which the lord will consume by the brightness of his coming : and now is the man of sin revealed , even in the heart of christians so called , and he hath long shewed himself to be god , but now the lord will bring him down ; for antichrist has ruled for many ages , and the lord of life has been crucified in spiritual sodom ; but sodom shall be consumed by fire , and the lord will avenge himself of all his enemies , and all people and nations shall know there is a god , who executes justice and true judgement , who is a god near at hand to reward his people with everlasting life , and to give unto his enemies judgement and condemnation . the end . a discourse of the excellency of christianity hallywell, henry, d. 1703? 1671 approx. 116 kb of xml-encoded text transcribed from 48 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). a45356 wing h461 estc r25404 08951237 ocm 08951237 42066 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a45356) transcribed from: (early english books online ; image set 42066) images scanned from microfilm: (early english books, 1641-1700 ; 1286:5) a discourse of the excellency of christianity hallywell, henry, d. 1703? [2], 91 p. printed for walter kettilby, london : 1671. reproduction of original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng apologetics -early works to 1800. apologetics -history -17th century. church history -17th century. christianity -early works to 1800. 2008-04 tcp assigned for keying and markup 2008-06 spi global keyed and coded from proquest page images 2008-08 john pas sampled and proofread 2008-08 john pas text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion a discourse of the excellency of christianity . i. thess . v. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . london , printed for walter kettilby at the bishops-head in st. pauls church-yard . 1671. the epistle to the reader . reader , these papers having lain by me for some years in scattered parcels , i was at last perswaded to unite in this small discourse ; the subject is great and glorious , viz. to set forth christianity in all its native beauty and lustre , which has been too much sullied by the atheistically given : for whilst the speculative infidel soars aloft , and thinks to dispute god out of the world , and laughs at religion by pretences and shews of reason , ( though indeed he declares the greatest and vilest folly ) the practical atheist sits beneath in a crowd of lusts and passions , profits and interests , and though he believe there is a god and such a thing as religion , yet by reason of that firm bold sin and the devil have upon his mind , he acts in repugnancy to his faith , and frames wrong notions of god and religion , and if he may sleep securely in those sins he most delights in , he is well contented and at ease . and to reduce both these sorts of persons to a sober and fixed love of religion , and to the prosecution of whatever is virtuous and excellent , that christianity might not be an idle and fruitless notion , but an inward principle of life , daily perfecting the souls of men , till it bring them to their highest and most complete happiness , is the aim and only design of this present discourse . a discourse of the excellency of christianity . 1. religion in its usual and obvious sense is a devoting ourselves to the worship and service of the deity . for god , when he first made man , wrote this truth on his heart , that he was a creature , and beholden to something without him for his life and being , and therefore ought to worship and adore god as his only happiness , and by whose ever-present power he is as it were daily created anew , and kept and preserved in being . and indeed there is no man who searches into the perfections of human nature , that can find any principle or power in man of conserving and maintaining his own existence ; wherefore his existence being drawn through all the parts of time ( which have no connexion or dependence one upon another ) by some other more perfect essence , he must necessarily acknowledge that to be self-existent and sufficient , and consequently adore it as the author and conservator of his present and particular subsistence . 2. hence it is that religion is not a thing which is merely instilled into us by instruction and education : for let us be never so impiously diligent in rasing the venerable name of the deity out of his temple , and blotting his inscription out of our souls , 't is manifest to all , that we can never totally rid our minds of the apprehensions and fears of a supreme numen : and that some men have so far debauched their minds , and stifled the sentiments of reason , that they can swallow down the grossest impieties , as sacriledge , rebellion , murder , and adultery without the least regret ; proves no more that religion is not a principle of nature , than it doth of the non-existence of the sun , that some men wilfully live in darkness , and shut up themselves , that they may not see his beams ; for 't is evident , that such persons have put themselves into a preternatural state , and forced their minds and reasons to a constitution far different from the universal nature or reason of mankind . nor can it be eluded by fancying religion to be a piece of state-policy invented only to keep people in awe , and for the better cementing governments together , and so derived from one generation to another by the custom and example of their progenitors . for if there were no such faculty inherent in us , and contemporary with our very beings , which had a natural propensity and inclination to a religious veneration and worship , it could not be but that in time nature would return and cast off whatever is contrary to it . as a spring has always a conatus to unbend it self , and if at any time the impediment be removed , will infallibly reduce itself to its proper state ; so our faculties , though they may be long distorted and forced out of their due position , yet they have still an endeavour to free themselves and cast off that uneasie load which constrains and oppresses them , and will undoubtedly upon any due occasion offered return to their first and true state . and if there were no such being as god , the wiser ages of the world would soon discover the falshood and imposture , and chalk out a fair way and method for the natures of men to recover from that error and prejudice they lay under , and by their own genuine effort and strength reassert themselves into their ancient liberty . but besides this , the peace and tranquillity of kingdoms and states politick might sufficiently be conserved without the invention of religion , by severe laws and penalties . for although there were no immaterial being in the world , yet every person being so well satisfied with himself , and contented with the exercise of those faculties he finds in himself , no man would seek his own ruine and torment ; and therefore there would be little or no need of instilling into the minds of men such a notion as religion . 3. in the first times and ages of the world , the law of nature , which god hath equally implanted in all men ( and by which i mean nothing but reason , or that power in man which teaches him to distinguish and put a difference between good and evil , beauty and deformity , purity and impurity ) was the only rule and guide to direct them , and by the help of this they knew god and served him . for god being in himself an infinite rectitude and perfection , delineated himself and copied out his own nature in all moral agents so far as they were capable of receiving it . and herein god left not himself without witness , in that all mankind had means and helps sufficient to come to the knowledge of a deity by an inspection into the book of nature , wherein god has displaid himself in plain and legible characters , so that they were wholly without excuse . for if the law written in their hearts and discriminating between good and evil , together with the obvious reflections from the natures and proprieties of things , had not been enough to demonstrate and point out the existence of a god , men could not have been accountable , nor rendred obnoxious to punishment . but although this law sealed on the tables of mens hearts were sufficient to teach them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which might be known of god , if they would have given heed to it ; yet in process of time it so came to pass , that through the iniquity and perversness of mens minds , whereby they gave themselves wholly up to their own lusts and passions , this light of nature became dull , faint , and obscure , and men were governed only by the dictates of their corrupt and lawless wills , and the whole earth was filled with violence and oppression , and the greatest part of mankind became so brutish in their imaginations , that they made themselves gods of gold and silver , wood and stone , and served the creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , beside the creator , who is god blessed for ever . 4. wherefore when this way proved unserviceable and ineffectual for mans restauration , god entred upon a new dispensation , and revealed himself more plainly to the jews , chusing jacob for his portion , and israel for the lot of his inheritance , and communicated to them laws and statutes and judgments , fencing and hedging in the impure eruptions of their natures by judicial decrees , and besieging vice and iniquity by the actual promulgation of a law. but this religion of the jews lying altogether in the performance of external duties , in types and outward rites and ceremonies , was not able to perfect the nature of man , and bring him to that happy state he was possessed of before his fall , ( for as the apostle tells us , rom. xiv . 17. the kingdom of god consists not in meat and drink , but ( which is far more valuable ) in true righteousness and peace and joy in the holy ghost ; and man being a man by his soul , and not by his body , it is plain , both that the religion whose grand purpose and intent is to instruct and perfect the mind , is much superior to that which concerns the body , and also that there is some degree of perfection that the nature of man is capable of which is not attainable by the observation of the law of moses ) therefore it is necessary that there be some other way sound out to recover all mankind from that sad and calamitous condition of vice and sin they now lie under . for we must know that the soul of man consists of a perceptive and plastick part , which is the same with st. paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the inner and outward man , and the judaical oeconomy being wholly fitted for the gratification of the plastical or animal life , it is impossible it should refine and purifie that more spiritual part of man , or in the scripture-phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , make him perfect that did the service . 5. wherefore when the fulness of time came , and mens minds were in some measure prepared for the reception of so heavenly a doctrin , almighty god resolved to put in execution his last and most perfect determination , which was to send down his beloved son into the world , who should by a plain and familiar way teach and instruct mankind , and recover the lapsed world to a state of righteousness and truth . now then , god walks no more at a distance , nor hides himself any longer under the obscurity of types and shadows , but hath dispelled the clouds and adumbrations of the legal services , by the full and bright approach of the sun of righteousness , who hath pitched his tabernacle amongst us , and teaches us his will by a way of condescending wisdom , suiting and proportioning himself to the most shallow capacities . this is that which the apostle 1 cor. i. 21. calls the foolishness of preaching , wherein god hath stooped down to us , clothing himself in the frailties of human nature , and adapting the results of his will to our narrow and weak apprehensions . and this is that oeconomy which in dan. ix . 24. is called an everlasting righteousness , which the messias should bring into the world : for when the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those various schemes and exteriour dispensations of religion wax old , pass away , and vanish , this shall remain for ever , and never be abolished , as being nothing else but the essential prescriptions of holiness , those eternal rules of righteousness and goodness that are founded in the very nature and being of god. 6. the gospel then being of so great consequence and inestimable benefit to mankind , it will be necessary for every man to know and enquire into the reasons of his belief , upon what grounds he gives credit to the christian religion , that his faith being built upon a solid and sure foundation , he may not be ashamed of his profession , but according to the holy apostles advice , ready at all times and upon every occasion to give an answer to every man that asketh him a reason of the hope that is in him , 1 pet. iii. 15. now the excellency of the christian religion appears , i. that it is intelligible . ii. that it is true . iii. that it contains nothing light and trivial , but grave and sober truths , delivered in that decorous and becoming majesty , as well suited with that blessed spirit which inspired the prophets and apostles . iv. that it is every way fitted and accommodated for an effectual recovery of lapsed and degenerated mankind . chap. i. that the gospel is intelligible , cannot but appear to every one that is acquainted with it ; for though there may be some things wrapped in clouds and difficulties , yet they are such as do not so nearly relate to practice , but are of a more speculative consideration : but as for the whole duty of man in order to holiness , and a good and pious life , it is laid down in such easie and plain terms , that no man can have any reasonable excuse for himself , if he do not know and practise the will of god. for the divine wisdom foreseeing that the greater number of believers throughout the world would not be men of deep reason , but rather of great love and faith , and such as would cordially adhere to their saviour against all oppositions , though they could not syllogistically maintain the reasonableness of every part of the doctrin they professed ; god , i say , foreseeing this , hath suited the gospel to the meanest capacity , and there needs no great skill to be a good christian , but rather an hearty and sincere applying ourselves to the practice of what is so fully discovered to us . the goodness of almighty god is such , that he considers the several states and conditions of men in the world , and makes allowance for those whom his providence hath so placed , as that they are not in a capacity of attaining to any great measures of knowledge , and accepts of the constant and sincere inclination and bent of their wills in practising what they know , and they shall never be called to an account for what they had no opportunity of gaining . and although he that knows much and apprehends the reasons of things , and makes this knowledge instrumental to the purifying and purging his soul from vice , be far more excellent than he whom nature has made of a slower apprehension , yet this man is in no wise contemptible , but dear and acceptable in the sight of god , who never fails to reward honest simplicity and innocency , and to recompense every degree of hearty love with a suitable proportion of glory . but that we may see before our eyes the plainness and perspicuity of the gospel in all matters that concern the salvation and future happiness of a christian , we may take a brief abstract or sum of our duty , which is this ; to love the lord our god with all our hearts , and to have a firm and radicated faith in his goodness declared to the world by his only begotten son jesus christ ; an universal abstinence from all wrong and injustice ; a hearty love and good-will to all men whatever ; to hold fast that which is good , and to abstain from all appearance of evil ; to be of a compassionate and forgiving spirit , and if we have received an injury , not to recompense it again in any kind ; to abstract and withdraw our hearts and minds from earthly goods , and make treasures for ourselves in heaven , and to be no more solicitous for worldly concernments than the lilies of the field or the fowls of the air , but that having food and raiment therewith to be content ; to keep ourselves pure and undefiled , not only from outward and grosser , but inward and more refined pollutions ; to be ready to do good and distribute to the necessities of our brethren ; to live peaceably , if it be possible , with all men ; in a word , whatever things are true , whatever things are honest , just , lovely , and of good report ; if there be any virtue , if there be any praise , to think on such things . what can be plainer and easier than this ? nor is the simplicity of the gospel any derogation from it , though that impious epicurean celsus deride it upon that account , extolling the writings of plato above the scriptures : for , as origen acutely enough replies , the design of god in the gospel being to make men good and virtuous , it was necessary the precepts tending to that end should be delivered plainly and perspicuously , suitable to the capacities of the illiterate vulgar , who are better allured and won by a common and usual form of speech , than by the artificial deckings and gay schemes of rhetorick : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and therefore christ and his apostles did much more advance that which was their chief aim , the life and nature of god in the world by that ( as celsus calls it ) rude and rustical manner of speaking , than all the elegant writings of plato , which if they ever were advantageous for the rectifying and amending the lives of men , it was only to such whose intellectual faculties were raised and elevated above the plebeian strain . therefore did the holy jesus on purpose make choice of ignorant and illiterate persons , that it might appear that the things which they spake were not in the words which mans wisdom teacheth , but which the holy ghost teacheth , and that by the foolish things of the world god might confound the wise , and by the weak destroy the things that are mighty . object . but you will say , to what purpose is that intricacy and perplexity which is found in many places of holy scripture , and wherefore are many of the chiefest of its doctrines involved in such darkness and obscurity ? answ . 1. it was in some measure requisite that the scripture should be obscure to conciliate reverence , and to beget a greater esteem of its worth and dignity . for the gospel is often called a mystery , which supposes somthing venerable and secret , and hidden from the eyes of vulgar persons . and god as in nature , he hath hid many pretious things in the bowels of the earth , which cannot be obtained without great labour and diligence ; in like manner hath he veiled many inestimable treasures in the christian mystery , which are only attainable by the diligent search and sincere endeavours of pious men : for should the divine wisdom have displayed at once all the glories and beauty of this sacred and recondite method of recovering souls , it would appear contemptible and worthless , as being the easie purchase of every profane and impious person . 2. the reason of the obscurity of christianity lies not so much in the nature of the thing itself , as in the incongruity of mens minds and understandings with so high and raised an object . the eye cannot behold the sun unless it have some resemblance and similitude of it within itself ; for like is known by its like , and if mens minds be not purified and brought into some cognation and likeness with the truths offered to them , it is impossible they should ever have any true and genuine apprehension of them . there is a learning and knowing the truth as it is in jesus , in that god-like , meek , and resigned spirit , and till mens tempers be plain'd and smooth'd from the ruggedness of their passions , and the stubborn asperities of their lusts , and won to the embracing of the truth in the love of it , in that christ-like nature of humility and self-denial , they may fill their heads with sapless and lean notions , windy and turgent fancies , but never nourish up their souls with solid and substantial knowledge . the true sense of religion and christianity arises out of a mind devoid of passion , and in which the life of god has taken deep root and flourishes and spreads itself throughout all the powers of the soul , giving a tincture , relish and savour of itself to every thought , word , and deed in the whole course of a mans life . and without this purified sense , we feed upon nothing but the husks and shells of religion , and fall in love with shadows instead of lasting and durable substances . and this is no more than what the scripture speaks of itself . 1 cor. ii . 14. the natural man receiveth not the things of the spirit of god , for they are foolishness unto him ; neither can he know them , because they are spiritually discerned . there is required a spiritual sense , a life of holiness and justice , of benignity and righteousness , to the true discrimination of good and evil. and further , to the knowledge and understanding of divine mysteries , there is necessarily required the aid and assistance of that almighty and omnipresent spirit , who by his fostering incubation brought into being the goodly frame of heaven and earth , and that this holy spirit of truth may begin the efformation of the new and heavenly nature ( a considerable part of which is divine and spiritual wisdom ) there must be some previous preparations , and men must be morally good and virtuous , or else they will be perfectly incapable of the illapse of his celestial influence . and therefore it is no marvel , if to brutish and immoral persons the mystery of godliness be hid and obscure . 3. that there might be somthing still reserved for the gratification of all degrees of christians in all ages of the world. there are both weak and strong christians ; some that are babes in christ and are fed with milk , others that are of full age , and have a discriminating sense of good and evil. for the one there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a rudimental way of instruction , whereby men were led , as it were , by the hand through the principles of religion , as the author to the hebrews intimates , heb. vi . where the first thing required of them that embraced christianity , was repentance from dead works , and faith towards god , and upon this followed baptism , then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which i take to be catechizing , and after that confirmation by the bishop ; agreeable to this apostolical custom is the practice of the church of england , who after baptism appoints children to be instructed in the church-catechism , and then brought to the bishop to receive confirmation : for others whose intellectual capacities were fit for the reception of higher mysteries , there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a full and rational explication of the several dogmata of christianity ; and of these st. paul is to be understood when he says , we speak wisdom among them that are perfect , even the wisdom of god in the mystery of the gospel . and st. john distinguishes the several ages and growths of christians ; i write unto you little children , because your sins are forgiven you for his names sake : i write unto you young men , because ye have overcome the wicked one : i write unto you fathers , because ye have known him that is from the beginning . now that the stewards of the mysteries of the kingdom of heaven may give every one his meat in due season , it is necessary there should be a diversity in the gospel , that every proportion and degree in grace may receive somthing which may both strengthen and gratify the knower . a man is not satisfied with that which will nourish and content an infant , and and he that is well grown in piety and holiness , leaving the rudiments and principles of christianity ascends to higher notions , and is infinitely satisfied and ravished with the contemplation of the works of nature and providence , in beholding the divine goodness and wisdom in the manifestation of that mystery which lay hid from ages and generations , and whose only design being revealed , is the complete restauration and perfection of human nature . and in this is the saying of the wise man verified , eccles . 2.26 . god giveth to a man that is good in his sight , wisdom and knowledge and joy . chap. ii. of the truth of christianity . the second illustration of the excellency of christian religion is , that it is true ; which will best be evidenced by these gradations : 1. it is certain that there was such a man as jesus in the world : and here i would desire the enemies of this truth , whether jews or heathens , to give me liberty to make use of the same arguments they themselves do in proving the truth of their histories ; for how are they assured that there were any such men in the world as moses and aristotle ? if they say they have it from a constant and unquestionable tradition , we can bring the same proof for the christian religion , the truth of which hath been delivered successively from one generation to another for above these sixteen hundred years . if they appeal to the writings of those who were contemporary with them , the christians have the same plea : for the very enemies of jesus , such as celsus the epicurean , and julian the apostate never questioned his existence and being upon earth . the words of celsus we have in the second book of origen , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and julian confesses as much , as we find by cyril in his sixth book , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i might here bring in the testimony of tacitus , pliny , and numenius the pythagorean who in his third book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as origen tells us ) relates a certain piece of the history of jesus , which he afterwards allegorizes ; but i need not be copious in this , the jews themselves who never thought they could sufficiently detest and hate the name of the holy jesus , yet could not deny but he once lived among them , and therefore call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as lucian in derision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , him that was hanged on a tree . 2. it is likewise as unquestionable that jesus wrought many notable miracles while he conversed with men ; and they are such , as if we look into the quality and design of them , do evidently prove his mission from heaven , and therefore that all men ought to believe on him . and this miraculous power ought to have convinced the jews by their own law , for this was the sign or token left by moses to discern between the true and false prophet , deut. xviii . 21 , 22. and if thou say in thine heart , how shall we know the word which the lord hath not spoken ? when a prophet speaks in the name of the lord , if the thing follow not nor come to pass , i. e. if he do no miracles , that is the thing which the lord hath not spoken : and consequently , if there shall come one whose doctrine tends to the establishing the pure worship of the true god , and delivers nothing but what is for the promotion of piety and holiness , and shall confirm this his doctrine by miracles , both jews and gentiles ought to believe in him . but if any one come and seek to draw men from real and substantial holiness and the worship of the true god , and to gain credit to his pernicious design , shall work a miracle , we are not to believe him , because god sometimes permits such things to be done to try the constancy and stedfastness of men . deut. xiii . 1 , 2 , 3. to this the jews object and say , that our blessed saviour performed his miracles by magical and diabolical arts , for so they tell him , that he cast out devils by beelzebub the prince of devils . to this impious cavil we may return ( 1. ) the answer which our saviour made them , mat. xii . 25 , 26. every kingdom divided against itself is brought to desolation ; and if satan cast out satan , he is divided against himself , how shall then his kingdom stand ? for the doctrin of christ being so exactly opposite and destructive of the kingdom of unrighteousness and darkness ( as porphyry himself acknowledged , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ) if the head and prince of this wicked polity should abet the lord christ so far as to impower him to cast out his associates from their usurped habitations , it would undoubtedly beget an intestine war , and the powers of hell would be at an eternal variance and dissension with one another , which at last would be the cause of the ruine of their kingdom . ( 2. ) this were an invincible tentation put upon mankind , for there can be no surer manifestation of the presence and approbation of the deity , than when a man is inabled to work miracles : and it were irreconcileable with the goodness and wisdom of almighty god to suffer the most innocent and harmless persons in the world to be fatally and inevitably deluded . ( 3. ) the great synedrium consisting of the high-priests , the elders of the people , and the scribes or lawyers as their assistants , whose office and right it was to try the prophets , are said by the jews to be skilled in magick rites for the better and surer exploration of those who pretended to be true prophets , but wrought their wonders by the help of apostate spirits ; which , if it were so , is a very pregnant testimony that jesus performed his miracles by the divine power and approbation ; for otherwise his fraud would soon have been detected by that great council . ( 4. ) that there are prestigious and satanical miracles , is an evidence that there are likewise true and divine , as in nature the being of worse argues the existence of better , sophisms and falshood the reality of truth , and the operations of second causes lead us to the knowledge and being of a first ; wherefore if it be granted that evil and lapsed genii can work miracles , it is apparent that the first and best cause of all things may and does produce effects of a divine power and virtue ; and that the miracles of the blessed jesus were such , appears partly from the holiness and purity of his life and manners , in all parts of them blameless and irreprehensible , and partly from the design and intention of his miracles , namely to confirm and give credit to that sublime and heavenly doctrin he brought into the world , whose end was to correct and reform the lives of men , and disseminate the blessed life and nature of god upon earth ; which considerations are sufficient to beget a firm and undoubted perswasion that the immaculate soul of jesus was extraordinarily assisted and acted by a divine power and efficacy which enabled him to perform those stupendious operations that are recorded in the gospels . 3. we have reason to believe that there was a timely history of the life and transactions of jesus compiled . for we can no ways doubt but that the disciples of our blessed lord , bearing so tender and dear a love to their saviour , and being so fully convinced and satisfied in their minds that he was the promised messias , who should regenerate and renew the world , did compose and draw up an abstract or compendium of his life : and if we consider likewise how much it would conduce to the carrying on the design they were setting on foot in the world , that all men should believe in the holy jesus , and imitate his immaculate and faultless example , we cannot readily believe that they were so stupid as to neglect such an effectual instrument for the promoting their purpose , or so uncharitable as to envy mankind so great a good. 4. that the histories of the gospel were compiled by those whose names they bear in the forefront . and for this we have no greater reason to doubt , than we have to question whether the pentateuch or five first books of the bible were written by moses , or whether those writings which bear the names of cicero and virgil as their authors , were ever composed by them . suppose now we would know who was the author of some very antient writing ; to prove this , one testimony must be taken from those who were contemporary with the author , or at least very little distant from him , and from the perpetual consent of wise and learned men ; and in this the sacred volumes have infinitely the advantage above any other writing whatever . tertullian affirms that the archetypal copies written with the apostles own hands were extant in several churches in his time . age jam , qui voles curiositatem melius exercere in negotio salutis tuae , percurre ecclesias apostolicas , apud quas ipsae adhuc cathedrae apostolorum suis locis praesident , apud quas ipsae authenticae literae corum recitantur . and is it any more incredible that the very autographa of the apostler should be seen in tertullian's time , than that cicero's hand should be shown in quintilian's or virgil's in gellius his age ? but beside that , we have the concurrent testimony of justin martyr , irenaeus , and clemens alexandrinus , all of which were the very next to the apostolical age , we never find any controversie moved either by jews or pagans whether those writings were theirs whose names they bear . julian in cyril acknowledges that the epistles of peter and paul , the gospels of matthew , mark and luke are the very writings of those persons with whose names they are adorned . add to this further , that amidst the early differences and dissensions amongst christians , we never find any sober and grave person questioning this truth : indeed we read of the ebionites , a sort of judaizing christians who rejected the epistles of st. paul , but yet they denied not that he was the author of them , but refused them because they thought st. paul an undervaluer of and apostate from the law of moses . but suppose the author of any of the books of the new testament be to us unknown , as it is of the epistle to the hebrews , yet ought it not to be of any less credit and authority with us for either the doctrin or history contained in it , because the matter and substance of the book is more to be regarded than the name of the author ; and therefore because for example we find nothing in the epistle to the hebrews which may rationally invalidate our belief of the things contained in it , and over and above have sufficient evidence that it was never repudiated by the christians who succeeded the apostles , we deservedly receive it as canonical scripture . 5. that we have all imaginable reason to ground our faith upon those histories of the gospel delivered to us . and this appears , 1. because 't is not likely those who wrote them should be deceived . 2. neither is it probable they would deceive others . there is no likelihood they should be deceived , because they were either eye-witnesses of the things they delivered to posterity , or else wrote them from the mouths of those who were spectators of them ; and we never find a miracle recorded which christ did alone , without the company of two or three of his disciples ; when he was transfigured , he took with him peter , james , and john ; when he raised the ruler of the synagogues daughter , he carried the same three with him . matthew was one of them who perpetually accompanied our blessed lord , and saw the greatest part of those things which he wrote . mark , it is thought , was an associate of st. peter , and wrote his gospel from his mouth . and luke , beside that he was one of those who travelled about with st. paul , who had his commission and revelation from heaven , he also in his dedicatory preface to his gospel , professes himself to have had perfect understanding of all things from the very first , as they were delivered to him from those who were eye-witnesses of them . st. john was the beloved disciple , and always followed the lord christ where-ever he went , and setting aside the metaphysical sermons recorded in his gospel , he relates very few miracles or new things , but what are confirmed by the testimony of some one of the other three . as for that notable miracle of raising lazarus from the dead after four days burial , omitted by all the rest , it is capable of this account ; st. john lived long after all the rest of the apostles and evangelists , even to the destruction of jerusalem , and lazarus being then alive when the others wrote their gospels , they purposely omitted it , lest the reciting and recording so eximious and convictive a miracle , might exasperate the jews against him , and bring him to ruine , but being dead , st. john might safely transmit it to posterity in his gospel . again , it is very improbable they would deceive others ; for , cui bono , to what end or purpose , or what design could they aim at in deceiving the world ? honours and preferments they could not expect , they being all in the hands of the pagans or of the jews their bitter enemies , who hated the holy jesus with an implacable hatred , and for that very reason persecuted all his adherents ; nor could they hope for riches , when the profession of christianity exposed them to the loss of all temporal goods , neither could the gospel be preached without the neglect of mundane affairs . but perhaps some will say , they imposed upon the world , that they might be the authors of a new sect ; but ( 1. ) either they believed the doctrins which they taught to be true , or they did not ; if they did not believe them , we cannot easily imagine they should so far forth put off all humanity and good nature , which they so seriously and frequently inculcate in their writings , as to expose so many thousand innocent persons to death upon their assertion of a falshood : yet if they could be so prodigiously cruel to others , would they be so prodigal of their own blood as to throw it away upon an uncertain delusion ? if they thought them to be true , as it is most likely they did , their writings shewing that they were in good earnest , then 't is certain that it was not the poor and trifling glory of being the authors of a new and unheard of sect , but the real good and advantage of mankind which animated and encourag'd them to such an undertaking . ( 2. ) it is not the manner of cheaters to provoke to so many witnesses , as we find the apostles did . st. paul asserting the resurrection of our blessed lord , beside the testimony of the twelve apostles , brings in five hundred upon the stage at once to confirm the same truth , the major part of which were then alive when he wrote that epistle . 1 cor. xv . add to this that a lie is strictly forbidden by their writings , and those that delight in it menaced with eternal destruction . eph. 4.25 . col. 3.9 . rev. 21.8.3 . ( 3. ) suppose men could be so wicked , yet would the goodness of god suffer such a cheat to be put upon the world ? if we look upon the whole frame of the christian religion , it is such , that the more good any man is , the more likely to adhere to it , and the most harmless and innocent persons in the world are most apt to be charmed and overcome by it : but surely to them that believe a just and righteous providence governing the affairs of the world , it is apparent that god would not have suffered an error so universally to prevail , nor those who most of all resemble his blessed nature in justice , mercy , and compassion , to be involved in obscurity and ignorance , and eternally to perish in a delusion ; since he may , and acting according to his nature must , necessarily detect it . now because the glorious resurrection of jesus christ the son of god , dismantling the prisons of death , and freeing himself from the chains and fetters of the grave , is the great pillar and foundation of the christian doctrin ; therefore it will be requisite to wipe off those spots the mouth of envy and detraction hath cast upon it . to this end i shall examine that objection of the jews , who seeing the clear and evident proofs of the resurrection of jesus , invented this elusion of it , that his disciples came by night , and stole him away while the watch slept . to which , the many improbable and unlikely circumstances it is attended withal will be a sufficient answer and reply : as ( 1. ) how unlikely is it that his disciples , who just before fled every one from him , should now resume such courage as to venture to steal his body from a guard of souldiers ? ( 2. ) it is not likely that all the watch should be asleep at one time . ( 3. ) if they were , yet 't is hard to imagine that his disciples should come just at that time . ( 4. ) how could they roll away the stone and take out the body ( which surely would have made no small noise ) and yet none of the guard hear them ? ( 5. ) suppose they had taken away the body , quid ex cadavere emolumenti ? what benefit could they have expected from a dead carcase ? would the dead and infamous body of an impostor be a sufficient motive to induce them to deny friends and relatives , worldly interests and profits , yea , life itself to maintain his credit by telling the world a fair story of his resurrection , if indeed there were no such thing . this being then sufficiently evidenced , that christ rose from the dead , it is an undeniable confirmation that all his other miracles were true : and indeed it could not suit with the justice of god to leave his soul in hell , or suffer his flesh to see corruption : for the innocence of the lord christ was bright as the noon-day , and all his sufferings being undergone upon our account , and having made a full and perfect atonement for sin , the righteous providence of god was engaged to raise him up , and instate him in that blessedness which he merited for himself by his voluntary humiliation and condescent . according to what the apostle affirms of him , acts ii . 24. whom god hath raised up , having loosed the pains of death , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because it was not possible , i.e. it was not meet , suitable or agreeable to the justice of god , that he should be holden of it . we have seen the objection of the jew , and i shall now conclude this particular by considering what the heathen and atheist hath to say against the resurrection of jesus ; and he brings his exception after this manner ; if jesus did really rise from the dead , why did he not then shew himself alive to all , or at least to the chief priests and rulers of the jews who condemned him to be crucified , and not only to his own company , and that not constantly to them , but like a spectrum or ghost appearing and then vanishing away ? but it is no wonder if impure and atheistical men do not apprehend the divine dispensation of jesus in the flesh , since there is a perpetual antipathy between their gross and feculent souls and the holy spirit of heavenly wisdom : but to them that are sincere there is nothing in this instance but may admit of a fair apology : we must know then that the soul of the holy jesus being vitally united to the eternal logos , and never lapsed from the pure and immaculate regions of blessedness with the rest of mankind , but so qualifying his glory as to fit himself for an union with a terrestrial body , must have even in these earthly habitations a very efficacious principle of life and virtue within him , which though shut up and constrained by the encumbrances of flesh and blood , yet shone through the veil , and sometimes broke forth into pure light and glory ; wherefore through the plenitude and perfection of this high and exalted life , it so came to pass that in the time of his converse with mortals before his death , he was not seen alike and after the same manner by all , but according to the measure and model of their frail capacities : and some such thing judas , who betraid him , seems to intimate by giving a sign to the apprehenders of jesus to know him , when yet it was true what christ said , that he was daily with them teaching in the temple . and certainly , we cannot but think somthing extraordinary to be in the blessed jesus , when the scripture tells us that the children of israel were not able to behold the glorious visage even of moses when he descended from his converse with god in the mount. although then in the frailties of his flesh , when he was a man of sorrows , and had not yet spoiled principalities and powers , nor died for sin , he suffered himself to be seen of all , yet when he had broken the powers of hell , and rose as a triumphant conquerour from his bed of darkness , the grave ; he was not then the object of every mans sight , his divinity being more refulgent when the oeconomy he undertook in the flesh was finished ; but to those who were capable of his presence he appeared and shewed himself alive to confirm and strengthen their faith , and yet spared their imbecillity and imperfection by staying but a little with them at a time . for even his apostles were not all capable of beholding him at all times , and therefore he selected peter , james and john , who alone were able to bear that glorious spectacle of his transfiguration , and behold moses and elias in their celestial robes , and hear not only their discourse , but the voice which came to them from the clouds . and hence we gather that he would not appear to those who insulted over him in his misery , and were the authors of his ignominious death , out of compassion towards them , lest they should be struck with blindness , as the wicked sodomites who sought to abuse those angelical personages that were hospitably received into the house of lot : and thus we read that saul in his journey to damascus , was struck blind by that excellent glory , which yet became an innocuous and recreating splendor to st. stephen a little before his death . chap. iii. that christianity contains nothing light and trivial , but grave and sober truths , delivered in that decorous and becoming majesty as well suited with that blessed spirit , which inspired the prophets and apostles . the third particular to be proved in order to the declaration of the excellency of christianity is , that it treats of no small and trifling things , but such as are of the greatest importance in the world . for what is more noble and generous than that which concerns the happiness and welfare of the whole creation ? what more sublime and excellent than that which tends to the unmasking the cloudy and obscure face of providence , and discovering the unsearchable wisdom of god in the harmonious order and symmetry of the world ? but to descend more particularly . 1. the gospel teaches us , that the true and genuine felicity of mankind is the participation of the nature of god. that the souls of men are in an undue and wrong estate in this world , that is , that their natures are by some means or other corrupted and vitiated and forced from their proper bent and inclinations ; needs no other confirmation than the great inquietude and dissatisfaction they find in the best terrestrial joys and delights , and their diligent and indefatigable inquisition after some noble and permanent good , which may be commensurate with the vastness of their capacities and desires . and although as men come into the world , their animal powers and faculties ( whose proper objects are the results of sense and corporeal motion ) are fully awake , and usurp the throne of reason and intellect , yet those lordly powers like an oppressed prince still lay claim to the soveraignty and dominion , and whenever any due occasion is offered , give an evident proof of their heavenly birth and extraction , and strive to free themselves from their unjust captivity , and regain their native liberty and command . and if by a favourable assistance and timely aid the minds of men conquer and suppress the rebellious passions and desires of the mortal body , and become in any measure healthy and strong to relish their proper food and nourishment , and amidst all the flattering appearances and fine shows presented to them from this outward world , discriminate between real good and evil , and select true and substantial from false and adulterate joys , they behold with pleasure and enravishment a perfect union and harmony between whatever truths shall duly be propounded to them and their rational natures . for the souls of men being in their general strictures and lineaments intellectual , it cannot be but that their highest felicity and truest accomplishments must flow from the exercise of their higher and more immaterial powers , and the more spiritualiz'd and refined they are from baser alloy , the more tender and apprehensive are they of whatever is noble and excellent , and agreeable to the purity of their natures . albeit therefore our faculties be depraved and debased as we appear upon the stage of this world , yet there being in us a strong propension to return to our first and primitive state , out of which we were forced by the unjust usurpation of iniquity and sin , truth and goodness , and all those beautiful forms and ideas which shone in our souls before their unhappy lapse and revolt from the blessed laws and government of gods own life , will upon a congruous proposal renew their antient league and friendship , and conspire the utter subversion of all irregular appetites and desires , and reduce the whole man into a strict obedience and observance of the dictates and prescriptions of that holy and exalted principle of life , which being once fully seated and radicated in our minds and spirits , is alone able to make us perfectly happy and blessed . for the souls of men are not devoid of innate knowledge , but are essentially stored through the gracious bounty and liberality of the first and blessed author of all things , with the principles of all manner of science and wisdom whatever , and hence cannot but embrace and receive every thing that hath any cognation and affinity with those first inscriptions on their natures . now the great happiness , delight , and satisfaction of every degree of life in the world consisting in and arising from the kindly and agreeable actings of its chiefest and best faculties and capacities , and the nature of man so far forth as it is capable of moral good and evil , being made up of such principles as are wholly intellectual , he will not only esteem the effluxes and emanations of the rational life to be the foundations of his felicity , but seek the amplification and diffusion of it , and reduce all exorbitant motions to its rules and determinations . and if we will not impose upon ourselves , nor degrade our minds below the folly and triflingness of children , but act like men who prefer things before empty sounds and names , the eternal rules of justice , righteousness , and goodness , will appear infinitely more eligible than any thing else in the world beside ; for let a man be possest of the most glorious and splendid advantages and satisfactions that possibly can grow out of the earth , and let him extract the flower and quintessence of sublunary delights , and he will find them at the best very dilute and flashy , and too base and disproportionate objects of a pure , active and indefatigable mind . and were it not that men are cheated into an esteem and approbation of them , partly from the example of others , who daily run the greatest hazards and labours in their acquisition and purchase , and partly , from the innate pravity and iniquity of their own spirits , which being preingag'd in an early contention after the things of sense , are more forcibly struck and moved by the emissions and radiations of the corporeal world ; it were exceeding improbable they should forego such valuable and excellent pleasures as those of virtue and holiness , for the small and inconsiderable , though the most refined joys of this region of mutability , especially when they are perpetually attended with such instant satieties and afflictive circumstances . that blessed author of our felicity the lord christ , who both knew the soveraign good of our spirits , and designed the cementing and restauration of the broken and distracted world by entring into it , makes it his first care and business to purge and refine our minds from the dross and pollution of material concretions , by bringing down the price of terrestrial love , and setting a low estimate upon what the world calls happiness , riches and honours and all the choicest gratifications of the inferior life , and propounding not only such precepts as in their own nature tended to the raising and elevating the powers and faculties of our souls to their highest and most enlarg'd perfection , and which by our conformity to them should fully satisfie all our rational thirsts and appetites , but likewise revives our languishing resolutions , and reinspirits our minds with new strength and vigour by his own example , as the most attractive and powerful means that possibly can be offered to an ingenuous nature . all the time that he conversed upon earth , he went about doing good , transcribing the fairest and most amiable perfections and attributes of the moral essence of god for our imitation , redressing and healing the imperfections of mankind , and casting a benign and auspicious influence upon the distempered world , by propagating and diffusing the holy life of god into all capable receptacles . and that he might shew us what a small and mean valuation he puts upon mundane and temporal felicities , and how little they contribute to the advancement of that which is the flower and summity of our souls , he commands great temperance and moderation both in the prosecution and use of them , and declares a high dislike against all exorbitancy and excesse , condemning all anxious and solicitous thoughts about these momentany concernments as criminous and faulty . and what he enjoined upon his disciples and followers , he himself always observ'd and practis'd , never disquieting his holy breast with doubtful and corroding cares , nor charging heaven with partiality and unkindness , though he became so poor for our sakes that he was forced by a miracle to pay his tribute-penny to the roman governour . his blameless and immaculate soul no impure touch of pleasure ever defiled , nor unjust and unhallowed action ever stained and sullied its native brightness , but remained to his dying upon the cross a spotless temple eternally consecrated to the divinity residing in it . but that which did most of all allure and attract the hearts and spirits of men , was his exceeding and superlative charity , which not only burnt bright within its own orb , but by a sacred influence and communication melted and thaw'd the benum'd and frozen world into a soft , pliable , and sequacious temper , and set abroad a godlike spirit of universal tenderness , pity , and compassion upon the earth . and that so illustrious a person might want nothing to recommend his life to mankind as the most complete pattern of the divine nature , his patience exhibited in a noble sufferance of all those ignominies and disgraces put upon him , made him no less conspicuous than those other radiant virtues rendred him acceptable to god and man. and if there be any thing more that is worthy and decorous , and perfective of the nature of man , it was eminently contained in the lord christ , whose glorious mind was too large and great to bring forth any poor and abject design , but took the whole world into his care , and folded the creation within the arms of dear compassion . by all this and much more we are taught wherein consists the greatest excellency , beauty and dignity of our souls ; namely , in the acts of goodness , righteousness , and mercy , in profound humility , and self-denial , in patience , longanimity , and uncorrupted purity of body and spirit . for these and such like heroical exertions of our minds bring not only a present delight and gratefulness with them , but pervade by a secret and insensible influence all our animal powers , and diffuse a certain savour and relish of themselves throughout our inferior faculties . as it is with vice and sin , every pitiful and degenerate production of which spreads its contagious nature , and leavens our whole man with its poysonous and infectious inspirations : so much more will truth and righteousness disseminate a healthful efflux , and hallow our vital capacities , as being the most congenerous and agreeable objects of our intellectual parts . the life of god which alone ought to have the soveraign command over the whole rational creation , and which will in due time conquer and triumph over the dark and apostate principality ; that life , i say , of universal sanctity and righteousness is an immortal thing like its great source and parent , and is always passing through the world , and will not rest any where but in such a fit and congruous subject , as bears some analogy and similitude with itself : and being once seated there ( unless it be forcibly driven out by rebellious lusts , to which it proclaims an irreconcileable war ) it will continually dispread its lovely nature , and enlarge its kingdom by the total consumption or conversion into its own likeness and quality , whatever resists and hinders its progress , and at last , when freed from the sluggish weight of mortality , like a quick and active flame carry up the soul with joy and triumph into heaven , to which it always breaths and aspires . heaven itself is nothing but the blessed mansion of righteousness , a state of pure and undefiled light , whose happy and glorious inhabitants are perfectly delivered from the bondage and servility of corruption , and goodness , and justice , and all the moral excellencies of divinity enthron'd within their sacred breasts . and every good man does not only presage , but really possesses in this life a part of his future happiness , when the divine nature throughly informs , possesses , and actuates the powers and faculties of his mind , and he faithfully attends to , and is guided and governed by its laws and suggestions . and he whose soul and spirit , thus becomes an habitation of righteousness , is in a sense deified , and god dwells in him , and he is united to that omnipresent spirit of love and purity . for that divine nature , the participation of which is the end and design of the whole gospel , is not power and wisdom , but something more precious and soveraign : for if a man had all power , that he could remove mountains , and with his breath stop the constant gyres and circulations of the earth ; and if he had all wisdom and knowledge , to understand the abstrusest theory in nature and providence , and could perswade with the rhetorick and oratory of an angel ; yet if he had not charity , the bond of perfection which not only consolidates and holds together the great body politick of heaven and earth , but is the root and center in which all the lines of beauty and excellence in human souls unite and meet ; he would have no more of the true life and spirit of christianity in him , than a tinkling and sounding piece of brass . love is the joy of men and angels , the glory of heaven , and the first pregnant spring and source from whence issued all the numerous productions of the spiritual and corporeal life . for god is love , and love is that ( to speak with reverence ) makes the divinity a uniform being , all other modes and attributes being too fluctuating , arbitrary , and unsetled to be the basis and foundation of that ever-to-be-adored author of all things . and as goodness is the most pretious thing in the deity , and for that reason alone obtains the first place in acting , so is it that which consummates and completes all moral agents that derive from him ; power and wisdom and all other modes being nothing but the several explications and diffusions of absolute goodness . but that we may not mistake ourselves , the philosopher tells us of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a harlotry as well as a heavenly venus , whereby the soul is enamour'd with these fading beauties , and ensnared by the powerful inescations of sense and corporeity , and this weakens and destroys the soul ; but 't is the celestial venus that is the beautiful and perfective object of human minds , and by its union with it changes and transforms the soul into its glorious image . and what we have hitherto said , is no more than what the natural sentiments of our own souls bear witness to , and all the moral part of ethnick philosophy attests , which was wholly employed in laying down rules and precepts for the regulating mens lives , and putting a stop to the bold intrusion of vice ; and this was universally acknowledged the only way to acquire a cognation and affinity with god : and what was judged laudable and decorous then , and approved as most excellent , is made much more so by the christian oeconomy , which sets the attainments of a rational soul at a higher pitch , than the secular wisdom and philosophy of the gentiles could arrive to . for what more ennobles and inspirits the mind of man with true glory and magnanimity , than the captivating his irrational desires , and suppressing all inordinate lusts and appetites , and the introducing a spirit of love , meekness , temperance , and sobriety ? what more divine and godlike than charity ? to bind up an aking head , and dry up watry eyes , and relieve him who was fighting with the pressures of want and poverty ? what greater pleasure can we reasonably imagine , than that which results from an act of goodness and bounty , whether it respect the souls or bodies of our fellow-creatures ; in extricating him who was involved in a labyrinth of misery , and bringing the cheerful day to him who sate in a night of ignorance and error ? which things , if duly considered , as they are very agreeable and proportionate to our higher and rational soul , so they depretiate the grosser satisfactions of our viler parts , and make good this first proposition , that the true felicity of human souls , results from their participation of the divine nature . 2. the gospel shews us the true way to obtain this complete perfection of our spirits , that it is by an universal purification of our minds from all pollution whatever , and an entire resignation of ourselves to the conduct of the divine life and light. but it will be said that philosophy teaches as much as this , and the pythagoreans , platonists , and stoicks asserted the highest perfection of the soul to consist in her union with god , which is obtained by a perfect extirpation of all irregular motions , and an abstraction of the soul from her love and sympathy with the body , and transforming her wholly into intellect ; for the passions and sensual affections being once subdued , and the rational life excited , the soul becomes presently like unto god , as porphyry speaks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and hierocles shews us the scope and end of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or purgation of the mind , namely , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . wherefore although the heathens by the light of nature proceeded to the eradication of vice out of their minds , yet they retained still an arrogative life , ascribing the attainments and perfections of their souls , and their whole progress in virtue to their own solitary endeavours , and this their spiritual and subtle pride tainted and infected the best of their other performances ; so that though they were glorious lights in their generations , yet they fell short of the character of a true christian , which is an entire subjection of a mans self to the government and command of the life of god , being perfectly dead to all self-seeking and interest , and no otherwise affected to ourselves than if we were not : and this heavenly temper the divine providence reserved for the meek and humble soul of the messias to bring into the world , who hath resumed that as the most compendious way to blessedness , which was rejected by the wise men of the world. 3. he that shall impartially and without prejudice peruse the evangelical histories , shall find that there is not any thing recorded in them vain and trivial , but such as is of the highest moment and importance , and some way or other useful and advantageous for the propagation of christianity in the world : and for those things which seem most liable to the exceptions and cavils of vile and prophane persons , i shall endeavour to shew their reasonableness , and how becoming and decorous it was to insert them in the histories of the gospel . it is too well known that there are a sort of men in the world , whose minds are so deeply tinctured with sadducean and atheistical principles , that , being otherwise furnished with a quaint volubility of speech , and some smatterings of philosophy in this knowing age , deem it the highest improvement of their wit to laugh and jeer at that profound wisdom which is found in christianity , now accusing its dogmata of impossibilities and contradictions , and then scoffing at the historical part as fabulous and romantick , clearly discovering that their grand drift is to leaven the minds of men with that pernicious and venomous doctrin , that there is nothing but matter in the world. to begin therefore with the birth of the blessed jesus and the circumstances attending of it , as of the star which led the wise men to him , and of their adoration of him , that these things are not indecorous and ridiculous , nor impertinently recorded , but sutable and agreeable to the nativity of so great a person . that a virgin should conceive and bring forth a child , ought to be no such strange thing to the jew , since their prophets have foretold that it should so come to pass , particularly in isa . vii . 14. behold a virgin shall conceive and bear a son , and shall call his name immanuel . and if this were not to be understood of a pure and immaculate virgin , where were that sign which god by his prophet ushers in with such solemnity ; ask thee a sign of the lord thy god , ask it either in the depth , or in the height above : for nothing is more ordinary in the world than that a young woman should bring forth a child : add to this , that the jewish rabbins teach , that the generation and nativity of the messias shall not be after the manner of other creatures by carnal copulation , but after an extraordinary manner , and his father shall be unknown till he himself reveal him . nor ought it to be thought a thing impossible by the gentiles , since they affirm many of their heroes to be the sons of the gods ; and plato is said to be begotten on perictione by apollo , who forbad aristo to have any familiarity with his wife , till plato was born . but to them that believe a just and righteous providence governing all the affairs of the universe , it is obvious to conceive , that all souls are sent into the world according to their demerits in a former life ; and therefore as a deeply lapsed soul descends into an inequal and monstrous body , from which adunation can result no other than a brutish , cruel , and intemperate life , and a pronity to all other vices arising from such an asymmetral and inhospitable society ; so the pure and immaculate soul of jesus , must assume a terrestrial body after an unusual manner , more pure than the rest , that it might be free from sin and pollution as well as fitted to converse with men , and that he might in it teach an extraordinary temperance , justice , and goodness , and all other virtues by his life as by his doctrin . for neither would the justice of god precipitate so great a soul into an unfit and incongruous habitation , nor its eximious purity admit of an union with an inquinated and filthy body . nor is it any whit incongruous that an unusual star should attend the rising of the glorious sun of righteousness ; for though it be commonly said of comets , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that no one appears to the world but portends some mischief , which historians plentifully observe , and hence is that of claudian , nunquam futilibus excanduit ignibus aether , et nunquam coelo spectatum impune cometen . yet origen in his first book against celsus affirms , that chaeremon the stoick in his treatise of comets proves by several instances out of histories that comets sometimes presage the approach of good things * . if then those great and wandring globes be looked upon as the presignificators of great changes and alterations in the world , what wonder is it that the birth of jesus who should work so mighty a mutation upon earth , and introduce a religion universal and common to all mankind , should be declared by a new and stranger star ? and if it be said , that it is impossible for a star in the heavenly regions , to design punctually so small a place as a particular house upon earth ; i answer , that the magi found the house wherein jesus was , not only by the disappearing and vanishing of the star over it , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by a diligent search and inquisition after the child , perhaps of the shepherds who were not far distant keeping watch over their flocks . it remains now , that we apologize for the other part of the history , viz. the coming of the wise men from the east to jerusalem ; to which purpose it will be requisite to consider the quality of these magi , who probably were none of these grosser sort of sorcerers that make an express compact with the devil , but such as receiving from others certain forms and mysterious conjurations , use them as they were delivered to them , without enquiring further into their nature : and perhaps the black society may oblige themselves to attend such dark and hidden mysteries , whether the transactors of them know them to be theirs or not . but whether these magi were such , or had a more open and visible commerce with evil spirits , it matters not , since this is certain , that the airy principality can act no further , where a more divine and excellent power intervenes . wherefore through the mighty virtue of the divinity residing in the soul of jesus , and the unexpected descent of a glorious host of angels to these terrestrial regions , singing an anthem of praise at the birth of jesus , it came to pass that the power of the airy principality was on a sudden restrained , and an universal chilness and horror ran through the dark kingdom , so that they were unable to attend their own hellish mysteries , which the magi perceiving , their usual incantations not succeeding , nor the accustomed effects following their secret rites and ceremonies , they began to think the cause of this unexpected accident to be extraordinary , and knowing the prophecy of balaam , that a star should come out of jacob , and a scepter rise out of israel , conjectured that the man foretold to come with the apparition of a star , was now born into the world , and believing him to have a transcendent power over the aereal agents , resolved to come and worship him , presenting him with the choicest gifts of arabia , gold and myrrh and frankincense , as to a king , a man , and a god. and if any man desire a further mystery , he may take the learned grotius his observation , that by these three are denoted those three evangelical sacrifices which through christ we offer unto god , viz. works of charity and mercy , phil. iv . 18. incorrupted purity of body , rom. xii . 1. and prayers , psal . cxli. 2. we that are christians are taught in the gospel , that jesus christ , the saviour of mankind , is god as well as man ; and this truth being of so high and great concern , we not only believe , but are ready to give all possible satisfaction to the jew and heathen : to the jew we say , that it was long ago declared by their own prophets , isa . ix . 6. for unto us a child is born , unto us a son is given , and the government shall be upon his shoulder ; and his name shall be called wonderful , counseller , the mighty god , the everlasting father , the prince of peace . this the more antient rabbins always interpreted of the messias , and 't is but a groundless conceit of r. solomon's to transfer it to hezekiah ; for who sees not that these appellations of the mighty god , and the everlasting father , cannot possibly agree to hezekiah ? again chap. vii . 14. behold a virgin shall conceive and bear a son , and shall call his name immanuel : i. e. god with us , god dwelling and conversing in human nature . and by the heathens this mystery was not thought impossible , since julian believes that aesculapius the son of jupiter descended from heaven and was incarnate , appearing first at epidaurum , then in many other places , that he might cure the bodies and restore the souls of men to their pristine rectitude and perfection . and is there any greater difficulty in believing that the word , the blessed son of god , was once incarnate and dwelt among us ? but further to make out this great truth to those that already believe the histories of the gospel to be true : 1. we may take a view of those many operations jesus performed in the nature he assumed , some of which were incommunicable and only proper to the deity , such are , to work a true and real miracle , to forgive sins , and to institute true and religious worship . he was hungry , which shewed him to be a man , and yet fed above five thousand with five loaves and two fishes , whereby he manifested his divinity . he thirsted , yet to others he gave rivers of living waters to fertilize their souls , and quench and allay their thirst . he was weary , yet he calls to him all those that are weary and heavy laden , and promises refreshment : though he were dumb and opened not his mouth , yet was he that word by which all things were made : he lays down his life , yet had he power to take it up again . 2. there is nothing in the divine nature to contradict or prejudice this union , but very much to be drawn from thence for it . for divine goodness willing universally to communicate itself in measures and degrees , assisted by an eternal wisdom , found out this way of union with human nature , as most fit for an universal communication , wherein the divine life is perfectly exhibited , and all perfection is as it were epitomized . 3. there is a mighty congruity and sutableness in this mystery with the design of perfecting and restoring lapsed souls . for the eternal logos bringing out of his ideal fecundity into actual existence the whole rational creation , it is highly agreeable with divine wisdom , that by the same word all fallen beings should be again restored ; that the first and blessed cause of their existence should also be the author of their recovery and return to the perfect law of gods own nature . and if beside we consider that all the creatures are but the effects and emanations of that mighty and potent word , outwardly produced and brought into actual life and being ; the conjunction and union of the eternal mind with human nature will appear exceeding congruous . 4. no dishonour can accrue to the blessed nature of god by such a state in which there is no evil , turpitude , or defilement . the brightness of the divine sun is no whit obscured by the adjunction of the humanity , but the humanity is made more glorious and transcendent by being exalted into the fellowship of the divinity . 5. the obscurity and incomprehensibleness of this mystery ought not to prejudice our belief of it , since that many things in nature are in the dark to us , and that faint and glimmering knowledge which we have of them is only cojnectural , not demonstrative ; we know there is an union between soul and body , but the manner of it is unknown and hid from us , and if we believe no further than we can comprehend , we must be scepticks in religion as well as philosophy . yet somthing we may collect from the union of soul and body , as also of other natural compositions , that forasmuch as they are extremely distant and unlike in their nature and proprieties , and yet united to the making of one compositum ; therefore the immensity of the divinity can be no hindrance from taking humanity into an union and association with it . 6 we cannot doubt , but that god who is immense and omnipresent , may manifest a peculiar presence in this or the other particular place , as seems best to himself . that infinite nature which pervades and is extended through the vast capacities of immense space , can as easily actuate , inhabit and fill a human soul and body ; nor is the divinity contracted or diminished by being united to a creature , but being diffused through all places , manifests itself by a more special inhabitation in the sacred temple of the soul of jesus . we see the soul of man dilating itself through our corporeal fabrick , expressing its activity and presence by the exceeding quick sensibility of every part , and yet hath its peculiar center and residence in the brain ; and cannot god , in whom are found all possible perfections , manifest his peculiar and divine presence to the ever faithful and obedient soul of the messias ? hitherto i have declared the great excellency and becomingness of the truths of the gospel , and shall conclude this general head with the recitation of two or three objections more , made by the jews against our saviour , and recorded in the histories of the gospel . object . 1. the first we find in john vii . 48. have any of the rulers , or of the pharisees believed on him ? but this people who knoweth not the law are cursed . answ . 1. to this i return , that inasmuch as the great synagogue and rulers of the jews rejected jesus , and would not acknowledge him to be the expected messias , the more reason had others to believe in him : for their own prophets long ago predicted the rejection of the messias by the jewish nation , who should be so obstinately blind , that they should not know him when he came into the world ; as we read in psal . cxviii . 22. the stone which the builders refused is become the head stone of the corner : so likewise in isa . vi . 10. make the heart of this people fat , and make their ears heavy , and shut their eyes ; lest they see with their eyes , and hear with their ears , and understand with their heart , and convert and be healed . to which purpose is that saying of r. judas in the talmud , that when the son of david shall come , there shall be few wise men in israel , and the wisdom of the scribes shall stink , and the schools of the prophets shall become brothel-houses . 2. the holy jesus wanted not disciples even among the wise men of the jews ; such was simeon the just , the scholar of hillel , who was filled with the holy ghost , and after whose death , that divine spirit which inspired the great synagogue , departed from them . john the baptist who not only acknowledged christ himself , but sent his disciples to him , as to that lamb of god , who came to take away the sins of the world : and gamaliel is said to have followed the apostles , and to have been simeon's scholar : and st. paul who was a man of great repute and esteem with the jews , and sate at the feet of gamaliel , yet was afterward an apostle of the holy jesus : and josephus further informs us , that the more sober and serious jews , who were lovers of the truth , were such as followed jesus , and those that were studious and zealous for the law , sharply rebuked ananus the high priest for commanding the disciples of jesus to be stoned . object . 2. acts i. 6. lord , wilt thou at this time restore again the kingdom to israel ? it was a current opinion among the jews in our saviours time , that the messias should be a temporal monarch , and redeem them from the yoke of the romans ; as appears from this question of the disciples , who doubtless spake the general sense of the jews ; but they finding nothing in the attempts and actions of jesus tending that way , hence they could not believe him to be the promised messias . answ . christ came into the world , such as he was foretold to be , that is , humble and meek , not with the splendor and glory of an earthly prince , but poor and despicable , a man of sorrows , and without form and comliness ; as it is predicted by zechariah the prophet , zech. ix . 9. and isa . liii . the end and design of his coming was to appease the anger of god , by devoting himself for the sins of men ; to destroy the kingdom of the devil , and to make one body of jews and gentiles , of which he himself should be the head. and 't is no way fit and agreeable for such an undertaking to appear in earthly splendor and glory , filling the world with blood and slaughter like another alexander or caesar , by the puissance of mighty armies . wherefore the holy jesus being to disseminate and promote the blessed life of god upon earth , shewed his divinity more refulgent by vileness and contempt , his power by weakness and infirmity , his glory by the scorns of men , and his almighty life and virtue by death and the grave . and if he had otherwise descended from the celestial mansions , than the scriptures relate , man had entituled himself to part of the glory of his undertaking , and the more splendid the divine life had appeared to outward view , with the fainter lustre had it shone in itself . besides that that doctrin which christ was to bring into the world , and render acceptable to men by his own example , was quite contrary to the gratifications of the animal life , and too vile and base to be essential to the perfection of human nature . object . 3. mat. xxvii . 40. if thou be the son of god , come down from the cross . answ . he that came into the world clothed with human flesh , and in the several actions of his life manifested himself to be a true man , would now in this last act keep a decorum ; that as he was born into the world like other men , partaking really of flesh and blood , and all the frailties and infirmities of mankind , sin only excepted ; so he would die like other men , and suffer a real separation of his soul from his body , that we might be conformable to him in his death , and die unto sin , crucifying all our inordinate lusts and affections , and descending into the grave with him by a profound humility and mortification ; which is a sufficient answer to this insulting cavil of the jews , that if jesus were the son of god , he must needs demonstrate it by a miraculous descent from the cross . chap. iv. that-christianity is every way fitted and accommodated for an effectual recovery of lapsed and degenerated mankind . to this purpose we must consider man as a rational being , endued with liberty of will , and a lord of his own actions , and consequently must be treated according to those faculties and qualifications bestowed upon him by the gracious bounty of his creator . and this being the nature of man , he is not to be dealt withal like a stock or stone , that is wholly inert and sluggish ; nor like a beast that is acted and led only by the impulse of sense ; but as indued with reason and intellect , and capable of discriminating between real good and evil ; and this principle in man cannot be forced without the destruction of his nature , but is allured and drawn by moral arguments . wherefore the design of god in the gospel being to wind men off from sin to a serious pursuit of virtue and goodness , he makes use of such arguments as are most powerful and efficacious for that end , and most sutable to the nature of man : as 1. what can more deter men from wickedness and vice , than the sober pressing upon them the consideration of a future day of judgment , wherein the just judge of heaven and earth will impartially look into their lives , and dispose of them according to the moral frame and disposition of their spirits ? to them who by patient continuance in well doing , seek for glory , honour and immortality , eternal life : but to them who do not obey the gospel , he will recompense tribulation and wrath. he that is convinc'd that the scriptures are the word of god , must likewise believe , that though god be patient and long-suffering , not willing that any should perish ; yet he is likewise just , and hates all sin whatever ; and to convince all unbelieving and atheistical persons of his displeasure against wickedness and vice , he has appointed a day wherein he will judge the world ; a day wherein jesus christ the blessed son of god shall visibly descend from heaven , accompanied with innumerable legions of mighty angels , before whose throne all wicked men and devils shall stand with paleness and horror , expecting the pronuntiation of that dreadful sentence , go ye cursed into everlasting fire ; which final doom and sentence shall presently be executed upon them ; for through the stupendious operation of the son of god , the infernal treasures of fire shall be opened , and an universal deluge of flame shall spread itself over the face of the aged earth , which shall be cleft and riven by terrible eruptions of sulphureous matter , breaking forth with horrible rage and fury from the lower regions , and this together with showers of fire raining down from thick and pitchy clouds , shall wrap universal nature in a sheet of flame , and complete an external hell , where the worm dieth not , and the fire is not quenched . tell me then , o man , thou that thinkest righteousness but an idle name , on whose hard and stubborn soul a discourse of another life can make no impression ; where will be the objects of thy love and joy , when the heavens shall be dissolved , the elements melt with fervent heat , and the earth with all the works therein be burnt up ? what shall support and bear up thy dying hopes , when all sensible things shall perish in this dreadful conflagration ? thinkest thou that the holes of the rocks , or the secret caverns of the mountains can hide thee from his eye which pierceth through obscurity ; who is every where present by his mighty power , and to whom the night is as bright as noon-day ? or will that just judge , who sits upon the life and death of all the sons of adam , be bribed with thy gold and silver , when the whole world is his , and the fulness thereof ? surely nothing but righteousness will then deliver from death , nothing but innocence and purity , white as the beams of light , can save the souls of men from eternal destruction : wickedness and sin like a talent of lead shall sink down those souls that have delighted in it , into that sulphureous lake where a most acute and searching pain shall stick close to them , and unspeakable torments weary their restless ghosts for ever . a sad and pitiable calamity ! but as just as great ; for the blessed author of all things does not make laws to ensnare the creation , nor does he directly and primarily intend punishment , but has entailed that upon disobedience , that men might consider and beware , and in time provide for their reception into all that happiness god made them for , and which he by threatning punishment , so affectionately desires they should enjoy . 2. that there might be nothing wanting to enforce the foregoing consideration , the scripture manifestly resolves our good or ill being in the other life to depend upon our deportment in this . it is in this life that we lay the trains of our future happiness or misery , and every moral action has an influence either good or bad upon eternity ; and here it is that we have a vital union and conjunction either with hell or heaven . to be born into this world , is not only a punishment , but a state of probation to us mortals , wherein he that acquits himself generously and nobly , fighting manfully against the world , the flesh , and the devil , and returns with the spoils and trophies of his conquered enemies to his beloved lord , shall be crowned with an eternal weight of glory ; but he that through faint-heartedness and cowardice yields himself a willing captive to his lusts and corruptions , sparing those rebellious sins and affections , with whom the captain of our salvation has sworn war for ever , he combines and unites himself to a living hell ; and no sooner is his soul dislodg'd from its earthly fabrick , but it descends into those regions of bitterness and sorrow , with which it so wilfully sought a cognation and affinity in this life . and he that will but patiently lend an ear to this , cannot so obstinately forsake his own good , nor delay and put off his repentance by imagining the day of judgment a great way off , and not likely to overtake him : for no sooner has death disseized him of his terrestrial tenement , but that universal nemesis which pervades the whole world , will fatally convey him to such a place and society , as he had prepared and accommodated himself for here on earth . and he that obstinately rejects the counsel of god , and sets at nought all his reproofs , will find that the wrath of the lord can reach him , and he will have little or no possibility left to better himself in the other world. 3. for the more ingenuous sort , who are rather attracted and won by the expressions of kindness and love , than the fear of external punishment ; what can more prevail with them , than to behold the ever-blessed son of god , who lived in the boundless tracts of truth and righteousness , forsake those celestial mansions , and come down and take a body of flesh and blood , and here lead an obscure and evanid life , persecuted and afflicted , never seeing good days , but always carrying an heart full of pensiveness and sorrow , and at last die a painful and ignominious death upon the cross ; and all this to recover and free the race of mankind from the tyranny and slavery of sin ? what can this but beget a suitable return of love in every ingenuous soul ? what kind heart is there that this spectacle will not fill with tears of love and joy , and with the most endearing expressions devote itself to a faithful obedience of so compassionate a saviour ? 4. the promises of the gospel are most suitable means for the reinstating men in the possession of gods own life , that possibly can be offered to the world. for he that considers how deeply vice and iniquity are radicated in our very natures ; and what great diligence and care is required to extirpate even a single habit , which of a long time hath gotten an entire and full possession of our minds ; and withal reflects on the crazy and sickly state of our most generous and manly faculties , how bedwarfed and unable they are to resist , through a continued imbibition of a sweet poyson from sense ; cannot but conclude the evangelical oeconomy would be very lame and imperfect , were it not instructed and furnish'd with arguments sufficient to countermand and outbalance the importunate solicitations of the degenerate principles of unrighteousness and sin. and indeed were not a crown of glory the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of our holy faith , were not virtue countenanced with an appendent felicity , the face of the world would now appear as squalid and deformed , as in its first and greatest brutishness and barbarity : for who would seek the renovation of decayed righteousness , or who would entertain afflicted and oppressed holiness , if its reward did not fully answer and compensate whatever troubles , difficulties , and molestations do attend it ? who would buy religion with the expence of all his temporal interests , nay of his life itself , if he were not assured the happiness laid up for holy and incorrupt souls , did infinitely transcend and exceed the choicest pleasures and gratifications that are to be met withal in this region of mutability ? and that such a course and order of things should be taken , is not only a merciful provision of the good and wise creator of all things towards us sons of sense , but gives us a full evidence and assurance that his intentions for the recovery of the world are real and sincere , and renders unsuspected the grand dispensation of christianity . for had the gospel propounded only intellectual notions , and solicited our choice by things most remote from sense , while we were so fatally entangled and opprest with the incumbrances of dull mortality ; such a design would rather confound and amaze the faculties and capacities of men , than prove any whit serviceable for the regaining their antient liberty and command ; like a potent and vigorous light set before weak and distempered eyes , which rather blinds than affords them a true and faithful discrimination of objects . wherefore divine wisdom hath treated the sons of men after a sensible manner , and engaged them by arguments that more forcibly strike their fancies and imaginations , and have a greater influence for the promoting the indispensable duties of sanctity and truth , than any terrestrial pleasure can possibly be allective to the contrary . 't is true , if religion could consist with avarice , vain-glory , and ambition , the covetous miser who rips up the bowels of the earth for treasure , and spins out his life in a golden thread , would become a proselyte ; and he who seeks to ride upon the shoulders of the multitude , and lives upon the air and breath of popular applause , would need no inducements to turn christian : but when things go directly contrary , and he that will be a sincere disciple of the son of god , must crucifie his rebellious lusts , and descend into the grave of mortification , and cashier every inordinate motion and desire that hinders or any way obstructs his approach to so inestimable a good , as the possession of the blessed life of god ; and this not to be done without indefatigable industry and care , and as it were a dilaceration of himself from himself , that is , a forcible subjection of that grand principle of our apostasie and deviation from god , which is so mischievously powerful , to the commands and laws of our superior life ; there is no man can doubt , but that the promises of the gospel are infinitely necessary , in order to that weighty design eternal wisdom seeks to carry on by the promulgation of them to the world. which promises we may refer to these three general heads , 1. pardon of all our sins upon a true repentance and sincere conformity of our minds and spirits to the will of god. and this was the great end of christs coming into the world , that he might reconcile it unto god , and assure guilty sinners who had made themselves obnoxious to divine wrath and displeasure , that if they will return to their loyalty and obedience , and express an unfeigned repentance by sincere purposes and resolutions of a new life , god will forgive their past trespasses , and remember their iniquities no more . the whole gospel , what else is it , but a free and gracious declaration of pardon and forgiveness to the world ? which , as it takes away all direful and jealous thoughts , which criminal persons through a conscience of their own guiltiness and sin , and frequent presages of divine vengeance , are apt to retain of god ; so it gives them a true and faithful representation of his nature , that he is no dreadful and hurtful being encircled with tempests and devouring flames , no tyrant whose arbitrary love or hate are the rules and laws of his government ; but an almighty goodness whose pregnant fecundity gave life and being to the whole creation , and studiously endeavours the conservation of all things in all that happiness their natures are capable of . this was it to which the holy jesus bare witness , and published to the sons of men by going about doing good , and diffusing a spirit of real righteousness throughout the world : he took it upon his death that this was true , that god did infinitely desire the reconciliation of the world to himself , and that not for any self-ends or designs ( for what can accrue to him who is infinite life , and eternally possessed of whatever speaks perfection ? ) but for the sole good and welfare of things themselves , that every being might obtain that place and order in the universe , and enjoy all that felicity to which it was at first intended , and from which nothing but its own wilful wretchedness could degrade it . for gods justice is nothing but his goodness , power , and wisdom imployed for the maintenance and conservation of what is eternally just and right ; and if this may be done without extremity and rigour , his goodness doth as much oblige him to take the gentlest and mildest course , as any man can pretend his justice for exact punishment and severity . but that all the attributes of the deity might be at once secured , and fallen man restored to a capacity of being made happy again , christ appearing in human nature hath undertaken the cause of man , and given himself a ransom for all , the punishment due to us being transferred on him , and through the sacrifice and death of jesus , god is upon terms of peace and friendship with the world , and proclaims a free indulgence to all who will lay down their hostility and rebellion , and become obedient subjects to his kingdom . god takes no advantage against any man to destroy him , and 't is a horrid impiety in us , to suspect him of treachery and deceit ; and to represent god to our minds in such a fearful garb and image , as eternally wishing the destruction of the greatest part of his creatures , is no less idolatry , than to fall down and worship the works of our own hands . 2. the powerful assistance of gods spirit to enable us to perform his commands . when the great love the holy apostles bare to the lord christ , made them sorrowful for his departure , they supposing he would then leave them to the mercies of a faithless and perverse generation ; he takes compassion on his charge , and assures them that when the time comes that his bodily presence should be withdrawn from them , he would not leave them destitute and forsaken ; but send the comforter , the spirit of truth unto them , who should not only perform the office of an advocate , in pleading and maintaining the justice of his cause against the unrighteous world , but be a principle of love and purity in their hearts , and conduct them through the various windings and obliquities of error and falshood into the plain and easie paths of truth and righteousness . and for a confirmation of this promise , he appeals to common sense and the evidence of all mankind ; if ye who are evil know how to give good gifts to your children , how much more shall your heavenly father ( from whom all creatures proceed , and upon whom they depend more intimately , than faculties and actions upon the principles from whence they flow ) bestow his holy spirit upon them that ask it of him ? wherefore that no man might despair , and count it an impossible thing to atchieve a perfect victory and conquest over his lusts and corruptions ; god has promised , that the business shall not be transacted by our own single effort and solitary endeavours ; but that we shall have the powerful aid of his blessed spirit , than which nothing can be a more vigorous encouragement . for what can resist his almighty energy and virtue ? or what can be so stubborn and refractory , that he cannot render sequacious and obedient , who at first brought all things out of nothing ? be our lusts never so mighty and gigantick , and the powers of darkness never so resolutely armed against us , yet the strength and assistance derived to us from heaven , is able to put to flight all our enemies , and make us perfectly victorious . the spirit of god is no dull and sluggish principle , but a quick and active life ; and into whatever soul it enters , it is perpetually cleansing , and purifying , and refining it , till it have wholly extirpated and destroyed whatever beats no similitude with itself , and rendred the whole man an immaculate temple for the manifestation of its own glorious presence . let no man then pretend an invincible infirmity , or that he is fatally bound and enslaved to sin and vice ; for if we would but excite those powers god has given us , and by ardent breathings invocate the gracious auxiliaries of heaven , there would be wonders wrought upon our souls , the strength of our corruptions would abate , and our furious passions be restrained and reduced into discipline and order . 3. the last general head is the promise of a future and blessed immortality in heaven , when this present life is ended . the blessed jesus , while he lived upon earth , did not wholly obscure his glory in the mantle of flesh and blood , but gave a notable specimen of that efficacious life and power , which as he himself was already possessed of , so all those that believe in his name should hereafter be endued withal , which should melt their corruptible into incorruption , and translate them to the quiet and peaceful regions of immortality ; in his transfiguration upon mount tabor , which was enough to call off the thoughts and cares of men from the trifling concerns of this world , and teach them , that there was a better portion to be expected for all the sons of god and virtue in the pure and undefiled mansions of heaven , where dwells nothing but truth and goodness : but the most lively and pregnant evidence of the future subsistence of our souls , was his glorious resurrection from the dead , whereby as he was declared to be the son of god with power ; so it gives us a full assurance and convictive demonstration , even to outward sense , that the comfortless chambers of the grave shall not for ever detein us ; but that when he who is our life , shall appear and summon earth and sea to deliver up their dead , and open the secret receptacles of souls ; then shall all holy and righteous persons appear with him in glory , and take possession of their long expected joy , and receive the just recompence of all their pains and labours ; an inheritance incorruptible , undefiled , and that fadeth not away , reserved by a gracious providence in the heavens for them . all power is committed into the hands of christ , who hath vanquished death and hell , and captivated all the powers of darkness , and begotten us to a lively hope , that when we shall put off our mortality , and be released from all terrestrial pressures and incumbrances , he will cloth us with an heavenly body like unto his own body of light and glory . but lest we should undo ourselves with fruitless expectations , and flie to heaven in our vain dreams of salvation , before our sincere conformity to gods blessed will and commands has rendred us capable of that pure and holy state , fancying we can read our names written among the stars , before we have learnt the precepts of a holy life , god hath annexed conditions of obedience to all his promises , and resolved that no man shall be crowned , but he that with courage and perseverance maintains the war against sin and hell. and indeed the reward that is promised to all virtuous persons in the gospel , hath so great affinity and agreement with holiness , the condition of it , that in the nature of the thing itself , he cannot be capable of the one , who is not aforehand invested with the other : for what is heaven , but a state of spotless love and purity , where no envy nor malice straitens and contracts the boundless and enlarged , no clouds of passion or disordered lust obscure the brightness of that eternal day , where the sun of righteousness neither rises nor sets upon the horizon of time , but remains vertical for ever ? and now what concord can possibly be imagined between such transcendent beauty and glory , and the deformity and ugliness of the frame and temper of an unrighteous mans spirit , where every thing lies cross and untoward ; and his unruly desires , like the boisterous waves enraged by a sudden storm , sweep the bottom of his polluted soul , and throw up so much mire and dirt , that it defaces whatever is comely , and leaves not the least emblem of heaven to be discerned in it ? this is the grand importance of the promises of the gospel , which is enough to demonstrate the prudent care and dear affection of the son of god to the children of men , and a sufficient manifestation of the great ingratitude and unworthiness of those who do not believe in him , that it is not the want of reasons or convictive arguments , but their own careless and wretchless neglect of consideration , that makes them deaf to such charms of love , and stupid and unmindful of so important interests . but men seldom want objections against that which they have no mind to believe ; against this therefore 't is said , that if the promises of that eternal reward , christ has made to us in the gospel , be so framed as to be inevident to men , and leave them place of doubting ; it will be no such great crime in wicked persons , not to believe those promises , and so not to embrace them . to this i say , ( 1. ) that the gospel leaves no such place of doubting , as to make infidelity or a disbelief of it excusable . for unbelief can then only be excusable , when there are really wanting such arguments , as may beget faith in a rational and unprejudic'd person : but the gospel and the promises thereof being sufficiently confirmed by such prevalent reasons , as are apt to acquire belief and credence from an unbias'd nature , the pretended inevidence , where there is no just cause or suspicion of doubting , cannot at all patronize infidelity , nor be a reasonable ground to act contrary to what belief would otherwise incite them . it s true , were the arguments for the disbelief of the promises of life and salvation equal to , and strong as those that perswade us to the belief of them , there would be some colour and appearance of reason for rejecting them ; but when there can be no such doubting or fluctuation of judgment , as proceeds from an equilibration of arguments on both sides , it is impossible that infidelity should have any rational apology . for what can be more convictive , than to have some holy and divine person come into the world , who should by many infallible miracles , wonders , and signs , give an evident proof that he came from god ; and for a full confirmation of his doctrin , rise from the dead the third day after the suffering a painful and ignominious death ; and to shew that he was no spectrum or illusive phantasm , conversing with his disciples for the space of forty days , and afterwards ascending in their presence into the highest heavens , there to rule and govern his church till the end of the world ; to testifie which his apotheosis , he sends down his holy spirit upon his apostles , and enables them to speak with tongues and do miracles : which scheme of providence doth so palpably evince the interposition and efficiency of a deity , and that all these things hapned by his actual concurrence , that he must on purpose blind his eyes , who will not see it . 2. all the place of doubting , which is left to us in the belief of the promises of the gospel , is no other than what may be in the highest moral certainty imaginable . it only leaves a possibility that , notwithstanding all the arguments brought to confirm it , it may yet be otherwise . every thing is not capable of a mathematical demonstration , but the ways of probation are different according to the diversity of subjects . and certainly , he will be a very imprudent man , that will neglect an important affair , to the undertaking of which he hath highly probable reasons , only because 't is possible it may be otherwise . 3. it was a great piece of divine wisdom , so to order the gospel that the promises of life and salvation should not be so evident , as those things that are known by sense or demonstration ; but only so far as might conciliate faith in a rational person , that thereby the wicked tempers and dispositions of men might the more plainly be discovered . if the gospel had been so demonstratively certain , so as to exclude all doubting , i. e. possibility to the contrary , all men would have been forced and necessarily good , and all that praise which is due to the embracing of virtue , would have been lost ; but now that men believe , when notwithstanding there is a possibility to the contrary , the trial of their faith will be found unto praise and honour and glory at the appearing of jesus christ . for what praise is due unto him , that believes not out of choice , but from the necessary and demonstrative truth of the thing itself ? let not any man therefore flatter himself with hopes , that this will patronize and defend his infidelity , that it was possible the evangelical promises might be uncertain ; but let him consider , upon what account his faith induces him to act in the affairs of the world. will a human faith be sufficient to perswade the merchant to commit his life and fortunes to the flattering waves , when he knows not but a merciless pyrat or the next succeeding storm may bereave him of both ? will the souldier march all day scalded with heat , or pinched with the northern cold , and expose his body to a storm of bullets and swords drunk with his companions blood , and all for the spoils of an uncertain conquest ? shall this be able to put us upon action , and shall not the belief of the gospel , which is not half so uncertain or inevident as this ? we need no such firm ground to build our faith upon in matters of the world , and therefore we are utterly inexcusable , if we do not believe in the son of god , who hath brought life and immortality to light . finis . notes, typically marginal, from the original text notes for div a45356-e190 lib. 7. contra celsum . 1 cor. 2.13 . & 1.27 . 1 john 2.12 , &c. lib. 4 contra celsum . euseb . praepar . lib. 5. de praesc . adv . haereticos . lib. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . christ why born of a virgin . of the star. * the same the colledge of priests affirmed of the comet that appeared at the ludi veneris genet●icis instituted by augustus . plin. l. 2 c. 25. and virg. ecl 4. ecce dionaei processit caesaris astrum . of the vvise men. christ god and man. hosanna to the son of david, or, a testimony to the lord christ shewing his rule and reign over the people of the jews upon earth a thousand years together with his second personal appearance proved from the scripture of truth : with a general word of life from the point to saints and sinners / by samuel grosvenour. grosvenour, samuel. this text is an enriched version of the tcp digital transcription a42199 of text r28257 in the english short title catalog (wing g2080). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 93 kb of xml-encoded text transcribed from 24 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a42199 wing g2080 estc r28257 10477609 ocm 10477609 45133 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a42199) transcribed from: (early english books online ; image set 45133) images scanned from microfilm: (early english books, 1641-1700 ; 1385:14) hosanna to the son of david, or, a testimony to the lord christ shewing his rule and reign over the people of the jews upon earth a thousand years together with his second personal appearance proved from the scripture of truth : with a general word of life from the point to saints and sinners / by samuel grosvenour. grosvenour, samuel. 42 p. printed for l. chapman, london : 1659. reproduction of original in the union theological seminary library, new york. eng christianity -england -early works to 1800. a42199 r28257 (wing g2080). civilwar no hosonna [sic] to the son of david: or, a testimony to the lord's christ. shewing his rule and reign over the people of the jews upon earth a grosvenour, samuel 1659 18119 14 0 0 0 0 0 8 b the rate of 8 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2008-02 tcp assigned for keying and markup 2008-09 spi global keyed and coded from proquest page images 2008-10 megan marion sampled and proofread 2008-10 megan marion text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion hosonna to the son of david : or , a testimony to the lord's christ . shewing his rule and reign over the people of the jews upon earth a thousand years , together with his second personal appearance proved from the scripture of truth . with a general word of use from the point to saints and sinners . by samuel grosvenour . and behold , thou shalt conceive in thy womb , and bring forth a son , and shalt call his name jesus . he shall be great , and shall be called the son of the highest , and the lord god shall give unto him the throne of his father david , luke 1.31 , 32 , 33. london , printed for l. chapman , at the crown in popes-head-alley . 1659. to the reader . it is observable throughout all generations , that truth in its first appearance in the world can be very hardly entertained , but rather opposed . i am sure , of all truths , this hath not , nor is not like to escape . for gospel-truths will bring gospel-sufferings : and therefore whosoever thou art that wilt inquire into this truth , i begge of thee , that thou wouldst first sit down and consider what it will cost thee ; and search the scriptures , whether things be so or no : for this is no new doctrine , but that which hath been testified by the mouths of all the prophets : and consider what the apostle saith : for he hath chosen us unto salvation , through sanctification of the spirit , and belief of the truth . so that every truth is to be looked after by believers , because that god , who is a god of truth , is sweeth to be injoyed in all truth . reader , accept of this small mite , and the lord grant that the eyes of thy understanding may be inlightned in the knowledge of christ , as king , priest , and prophet unto thy poor soul ; and then how sweet will it be unto thee to consider , that that king that rules and reigns in thy heart , shall ride conquering and to conquer , untill all his enemies , both within and without , in thy heart , and my heart , and in the world , be made a footstool : which shall be the desire and prayer of him , who is a servant unto the god of jacob , sam. grosvenour . hosanna to the son of david : or , a testimony to the lords christ . the most wise god of heaven and earth hath so ordered and disposed of all truth revealed in his word , that every truth throughout all generations hath broke forth in its due season : and truely this truth that i am now speaking of , it doth more particularly concern the saints of the last times . i shall make it appear , how all along this truth hath been testified unto from the first to the last : we shall begin with gods promise unto abraham , the thirteenth of genesis , and the fifth verse ; and the lord 〈◊〉 said unto abraham after that lot was separated from him , lift up now thine eyes , and look from the place where thou art , northward , and southward , and eastward , and westward : for all the land which thou seest , to thee will i give it , and to thy seed for ever . this land was the land of canaan which god promised abraham ; yea , and a promise that is yet to be fulfilled . object . abraham was in the land of canaan , and his seed after him . answ. it is true ; but in what condition ? they were strangers , and pilgrims there , and this they confessed , and therefore this could not be a possession of it . ob. i , but god in promising abraham the land of canaan , it was a type of the heavenly canaan . answ. it is true , abraham had an eye of faith to see into the promised rest , as all the seed of abraham that are spiritual jews have ; however , there is more then this in the promise . for , observe how god cites this promise unto him : it is said , after that lot was separated from him . i do not question but that lot belongeth unto the general assembly , and church of the first-born , whose names are written in heaven , but yet gods covenant must be with abraham : now observe the promise , for all the land which thou seest , to thee will i give it , and to thy seed for ever ; now we know that all the types of the law , as that of the bloud of bulls , and coats , and others , they did all center in jesus christ , and so every true believer hath entered into that rest : but consider what the lord saith , the land which thou seest , the breadth and length of it , will i give unto thee , and to thy seed for ever . and you shall finde in many places of scripture , that when the lord promises to bring back again the captivity of the jews , ( he saith ) i will bring them into their own land : a scripture as clear as the sun , for this , you may see in jer. 23.5 , 6 , 7 , 8. behold , the dayes come , saith the lord , that i will raise unto david a righteous branch , and a king shall reign and prosper , and execute justice and judgement in the earth . in his dayes judah shall be saved , and israel shall dwell safely : and this is his name whereby he shall be called , the lord our righteousnesse : and in vers. 8. they shall dwell in their own land . so that here is both the two tribes , and the ten tribes promised to enjoy their own land again , which is the land of canaan , under the rule and reign of that righteous branch unto david , which is the lord jesus christ , for it is said , he must execute justice and judgement in the earth . that christ is that branch spoken of , you may see plainly in the eleventh of isaiah , the first verse : the whole chapter is a sweet discovery of the kingdom of christ ; and in the ninth verse ( he saith ) the earth shall he full of the knowledge of the lord , as the waters cover the sea . we shall now begin with all the prophets that have spoken in the name of the lord : and that the lord might be justified out of the mouths of the wicked , stand forth wicked balaam in the 24th . of numbers , and the third verse , and he took up his parable , and said , balaam the son of beor hath said , and the man whose eyes are open hath said . pray observe in the first place , it is said in the second verse , that the spirit of god was upon him : from whence i would inferre this , that a soul by the common enlightning of the spirit may come to see into this and other glorious truths , and therefore it ought to be our care , that we have not onely that spirit upon us , but the spirit in us ; and as christ saith , rejoyce not that the spirits are subject unto you , but rather that your names are written in heaven : so i say , rejoyce not in thy knowledge of this kingdom , but rather that jesus christ is king in thy heart , whereby thou comest to have assurance that thou hast an interest in this glorious spiritual kingdom , when jesus christ shall come to be admired in all them that believe . but to go on where we lest balaam , in the seventh verse : he shall pour the water out of his buckets ; ( speaking of jacob ) and his seed shall be in many waters , and his king shall be higher then agag , and his kingdom shall be exalted . jesus christ shall be higher then all the agags , and nimrods , and potentates of the earth . for he is the great and onely potentate , the king of kings , and lord of lords , 1 tim. 6.15 . moses also did by faith perceive what god would do for his israel in the last dayes , as you may see in deut. 33.26 , 27 , 28 , 29. hannah in her sweet song of deliverance prophesies of christ , and of his kingdom , 1 sam. 2.10 . the adversaries of the lord shall be broken in pieces ; out of heaven shall he thunder upon them ; the lord shall judge the ends of the earth , and he shall give strength unto his king , and exalt the horn of his anointed . mark , friends , the exaltation of christ it lieth in the destruction , of his implacable enemies , ps. 110.1 . the lord said unto my lord , sit thou at my right hand untill i make thine enemies thy footstool : he shall give strength unto his king : jesus christ is the king of gods own appointment , a king that god hath given unto his subjects , isa. 9.6 , 7. for unto us a childe is born , unto us a son is given , and the government shall be upon his shoulder ; and his nme shall be called , wonderful , counseller , the mighty god , the everlasting father , the prince of peace . of the increase of his government and peace , there shall be no end , upon the throne of david , and upon his kingdom , to order it , and to stablish it with judgement and justice , from henceforth even for ever . the zeal of the lord of hosts will perform this . that same jesus that is the king of his saints and people , that jesus shall also be the king over all the nations : rev. 3.21 . to him that overcometh , will i give to sit with me on my throne , even as i also overcame , and am set down with my father on his throne . so that here you may see that jesus christ hath a throne , which he calls more properly his throne . now what this overcomer shall do , you may see in rev. 2.26 , 27. to him will i give power over the nations ; agreeing with that parable that christ spake of , concerning the lord and his servants : to him that had gained ten talents , his lord saith , be thou ruler over ten cities ; and to him that had gained five , over five . but let us a little consider this sweet prophecie of the ninth of isaiah . some expositors have much reasoned whether they should call isaiah a prophet , or an evangelist . and truly , though all these names that are given unto christ be sulfilled in respect unto his people in the state of grace , ( for he is the wonderful counsellour of his people in all straits and difficulties , and he is the mighty god , for his own arm hath brought salvation , and he is the everlasting father , and he is the prince of peace ; for christ onely is a believers peace ) but it is said , he shall be king upon the throne of david . now ye know that the throne of david it was in the land of judea over the people of the jews , this is the throne which jesus christ shall have . object . how can that be ? for jerusalem is destroyed . answ. though it be , yet we have the promise of god for it , that it shall be again inhabited , zech. 12.6 . and jerusalem shall be inhabited again in her own place , even in jerusalem . yea , we finde that at christs second personal appearance , it is said that his feet shall stand upon the mount of olives , which is before jerusalem , zech. 14.4 . and in the same day you finde that he shall be king over all the earth , and there shall be one lord , and his name one , in the 9. verse . we know also , that as solomon in his succession to the crown was a sweet type of christ , so likewise in respect of his peaceable kingdom , and therein christ shall well be called the prince of peace . now it is very much to our purpose to consider with what difficulty solomon did attain unto the crown ; you have the story in the 1. of kings , chap. 1. the whole chapter is very remarkable : you finde that solomons mother in the 17. verse comes unto king david , and she said unto him , my lord , thou swarest by the lord thy god unto thine handmaid , saying , assuredly solomon thy son shall reign after me , and he shall sit upon my throne , the 18. verse , and now behold , adonijah reigneth . observe , it is the woman that prevailes with david , and surely it must be the woman ( even the church ) that must prevail with god for the exaltation of jesus christ , for she is said to travel with the man-childe , in the twelfth of the revelation , and she brings him forth at last in verse 10. now is come salvation and strength , and the kingdom of our god , and the power of his christ : no more accusings then of satan ; no , no , the accuser of the brethren is cast down . now observe how the woman and the churches and saints of christ may agree together in their petition : for as she said , my lord , thou swarest that thy son solomon should reign , so may the church say , lord , thou hast sworn that thy son jesus christ shall reign , in the 89th . psalm , verse 3 , 4. well , what follows ? and now ( saith she ) behold , adonijah reigneth . this word , behold , it is an expression of admiration ; behold , my servant whom i have chosen ( speaking of christ . ) truely , it should be matter of admiration unto the sons and daughters of zov , that the lord should have so much patience as to afford the kings of the earth that time which is allotted unto them , but the lamb shall at last overcome them ; we finde that when bathsheba had done , then came in also nathan the prophet , and he comes with the same story : certainly the true prophets of god they will in all generations joyn with the church in that which concerns the glory of god ; and hereby we may come to know who are the false prophets , and who are the true . the false prophets they cry up the beast , and wonder after the beast ; but the true prophets they cry up jesus christ , and admire at his excellency , and are forced to cry out , who would not fear thee , o thou king of nations ! jer. 10.7 . and as you read in the following chapters , of the miserable end that did follow them that helped to crown adonijah , so be assured that nothing but misery and destruction will be the end of them that are enemies to the kingdom of jesus christ : but as for those mine enemies that would not that i should reign over them , bring them hither , and slay them before me . this will be christs sentence unto such his enemies at his appearance . it is my desire to run through the whole current of scripture , that the reader may be surnished against all gainsayers . the next scripture that hints unto this truth , is in job 19 25. for i know that my redeemer liveth , and that he shall stand at the latter day upon the earth , verse 26 , 27. yet in my flesh shall i see god , my eyes shall behold him : this was the comfort of jobs knowledge , that he knew that christ was his redeemer . o man , or whoever thou art that readest , what doth thy soul say to this ? canst thou say as job said ? hath christ given thee an entrance into his everlasting kingdom of grace ? believe it , otherwise this truth will afford thee little comfort : he doth not say , a redeemer , or the redeemer , but my redeemer , and this redeemer shall stand upon the earth ; yea , ( saith he ) mine eyes shall behold him : for our vile bodies shall not be taken away from us at christs appearance , but as paul saith , they shall be changed and made like unto his glorious body . and now we come to the 2. psalm , where you have a plain demonstration of christ and his kingdom , vers. 6. yet have i set my king upon my holy hill of zion : as sure as ever this was performed in his state of humiliation , so shall it surely be accomplished in his exaltation , acts 4.25 . yet this psalm doth more particularly point at his exaltation , when he shall come the second time without sin unto salvation : for it is said in the 9. verse , thou shalt break them with a rod of iron ; agreeing to that which is said in another place , by the breath of his mouth he shall slay the wicked ; yea , we finde sometimes that god hath so revealed this truth in his word , that it cannot well be understood spiritually , unlesse we will turn scriptures into allegories , as in psalm 47. where the very translators or expositors of the bible have helped us with this exposition : the nations are exhorted cheerfully to entertain the kingdom of christ . in the 2. verse it is said , he is terrible , and a great king over all the earth , whereas christ as he is king to his people , he is the prince of peace , isa. 9.6 . but see the work that this king is to do , in v. 3. he shall subdue the people under us , and the nations under our feet : this will be more especially done at his second glorious appearing , agreeing to that in dan 12.1 . and another thing that you may take notice of in the psalm , is in v. 9. where he saith , the princes of the people are gathered together , even the people of the god of abraham . by princes here i understand the saints of god , for they are made kings and priests by christ unto god the father , as the apostle saith , if ye be christs , then are ye abrahams , seed and heirs according to the promise , gal. 3.29 . that it is spoken of the saints that shall rule and reign with christ as princes , you may see in isa. 32.1 . behold , a king shall reign in righteousnesse , and princes shall rule in judgement . second verse , and a man shall be as an hiding place from the winde , and a covert from the tempest : this is the man christ jesus , born of the virgin marie , crucified , dead , and buried , and ascended : for as he suffered as god-man in the earth , so he shall be exalted as god man upon the earth , witness his own words , who is truth it self , mark . 13.26 . and they shall see the son of man coming in the clouds , with great power and glory . christ so coming as he is the son of david , and the son of abraham . now the place whereunto he shall gather all his people , it is said to be the excellency of jacob , which is in the land of canaan . the next psalm that speaks of this truth , is 67. 4. o let the nations be glad , and sing for joy : why , what is the matter ? it follows : for thou shalt judge the people righteously ; and lead the nations upon earth . it cannot be denied , but that christ doth govern and dispose of all things , now : but this points at his very personal being as god-man upon the earth , vers. 6. then shall the earth yield her increase ; i cannot believe that the earth doth now yield the same increase that it did before the fall of adam , but certainly god will make the earth as glorious for the second adam as ever he did for the first . you have also a plain prophesie of his kingdom , psalm 72. but i passe to the second of isaiah in the second verse : and it shall come to passe in the last dayes , that the mountain of the house of the lord shall be exalted in the top of the mountains : agreeing to that in the fourth of micah , the first . the scripture maketh a difference between the latter dayes , and the last dayes : christ saith , as it was in the days of noah , so shall it be in the dayes of the coming of the son of man . object . but is not christs second coming , called the judgement of the great day , as in the sixth of jude ? where then is any room for dayes ? i answer , that this day of judgement may as well be taken for the thousand years rule of christ as for one days and the scripture doth bear witnesse that there is no difference as to god , second of peter , the third and eighth verse , one day with the lord is as a thousand years , and a thousand years as one day : in the fourth verse , and he shall judge among the nations , and shall rebuke many people . here he is brought in performing his kingly office upon the throne of his father david amongst the nations : the glorious effects of this his kingdom you have in isa. 35. the whole chapter is a most glorious prophesie of the kingdom of christ , not onely internally in the spirit of his people , but also externally in the world . object . was not this already performed when christ came in the flesh , when the deaf did hear , and the blind see , and the lame leap ? answ. though the prophesie hath a special eye unto that time , and was specially fulfilled then , yet it reacheth unto a higher dispensation , as will appear if we consider the 8th . verse , and the 10th . verse : in the 8th . verse it is said , and an high-way shall be there , and a way , and it shall be called , the way of holinesse . i know not the like expression again in all the scripture , where the way of holinesse is called an high-way ; i do believe that when christ spake of the straight way and narrow gate that leadeth unto life , that he meant the way of holinesse : now we know that an high way it is a broad way , and a plain way ; and yet rightly considered , they do not oppose each other : for while the prince of the power of the aire ( which is the devil ) doth rule and bear sway in the world , he ( as all other kings have ) hath his high way , which is the high way ; of sin , error , and profanesse , and there are multitudes that are found galloping in this way : but the way of holinesse is so strait , that he that walks in that way must walk alone ; but when christ cometh , and shall be king over all the earth , then shall be fulfilled that saying of the prophet isaiah , thy people also shall be all righteous , isa. 60.21 . it is further apparent if we consider isa. 35. the 10th . verse : by the ransomed of the lord i understand , either the people of the jews in general , or else every true believer in particular : these shall return , and come to zion with songs , and everlasting joy upon their heads ; they shall obtain joy and gladnesse , and sorrow and sighing shall flee away . why gods bringing of his people now unto zion , it is with weeping , and with supplication ; but in this day when ( zion ) the mountain of the house of the lord shall be exalted in the top of the mountains , it shall be with everlasting joy ; agreeing to that in jer. 31.12 . therefore they shall come and sing in the height of zion . but in the 9th . verse there is weeping and supplication , and in the latter end of the 12th . verse , they shall not sorrow any more at all . certainly then this will be a time of extraordinary spiritual joy , which we expect and wait for , and not an outward glorious jewish kingdom , which some speaking against it , say that we look for : but let such see their portion , it they have a portion in christ , and how gracious christ will be unto them in this his kingdom , in that sweet prophesie of his reign in isa. 32.4 . the heart also of the rash shall understand knowledge . i am perswaded that many a gracious heart , in the corsideration of that glorious truth of christs spiritual reign in the hearts of his people over sin , satan and the world , hath cried down this his personal reign upon the throne of his father david , as error and heresie . i might cite much in the behalf of this truth , from isa. 65.17 . to the end , but i shall passe over to jer. 30.9 . and they shall serve the lord their god , and david their king , whom i will raise up unto them . now observe the time when they shall serve this king , it is when god shall give them to pessesse the land which he gave unto their fathers , as you may see plainly in the third verse : and before they do thus serve him , they shall return and seek him , even the jews that are called the children of israel , hosea 3.5 . o ye gentile saints of the most high , what room hath god made in your hearts for the poor jews ? did they think upon us when we were not a people , and shall not we think upon them ? ye that make mention of the lord , keep not silence ; for he hath said that the nation and kingdome that will not serve them shall perish ; yea , those nations shall be utterly destroyed , isa. 60.12 . certainly then there is little hopes for england that would not suffer you to dwell amongst us : but faithfull is god that hath promised , and will accomplish , even to set over them that great shepherd and bishop of our souls , the lord jesus christ , ezek 34 , 23. the next plain scripture is dan. 7.27 . and the kingdom , and dominion , and the greatnesse of the kingdom under the whole heaven , shall be given to the people of the saints of the most high , whose kingdom is an everlasting kingdom , and all dominions shall serve and obey him . this is a plain prophesie of christs personal appearing to rule and reign with his saints : if ye consider the 22th verse , there ye have him mentioned ; untill the ancient of dayes came ; agreeing with that his title in the revelation : i am alpha and omega , the first and the last . this is a kingdom , and dominion under the whole heaven , certainly then it must be on earth ; and then shall that promise be made good , which saith , the meek shall inherit the earth . we do not doubt , ( as a worthy preacher lately said ) of a kingdom in the heavens , in that celestial place of glory prepared for us ; but our god hath promised us a kingdom under the whole heaven ; wherein christ shall be king , that one lord , both over believing jews and believing gentiles . this kingdom it is given him by god the father , who is also called the ancient of dayes ; for as christ saith , i and my father are one , you have it in the 13. and 14. verses of dan. 7. i saw in the night visions ; and behold , one like the son of man , came with the clouds of heaven ; agreeing unto christs words , then shall ye see the son of man coming in the clouds of heaven with power and great glory . i shall plainly lay down my meditations concerning it , and leave it to the judgement of the christian reader , which were this ; christ coming , and the saints bringing of him unto god their father : for it is said in the 13th . verse , they brought him near before him ; agreeing to that in isa. 8.18 . behold , i and the children which thou hast given me . and now being before their father , ( as christ said , i go to my father and to your father , to my god and to your god ) the subject matter of their plea is for a kingdome founded in the sufferings of christ , and so a branch of the new covenant , isa. 53.12 . therefore will i divide him a portion with the great , and he shall divide the spoyl with the strong , because he hath poured out his soul unto death . now god the father being faithful that promised , he gives the kingdom unto the son ; agreeing to that in ps. 72.1 . give the king thy judgements , o god , and thy righteousnesse unto the kings son , which is fulfilled in dan. 7.14 . and there was given him dominion , and glory , and a kingdom , that all people , nations , and languages should serve him ; even him that was despised and rejected of men , a man of sorrows , and acquainted with grief , unto whom the nations have said , we will not have this man to reign over us , even unto him shall this glory and dominion be given , that so that which is written may be fulfilled , at the name of jefus every knee shall bow , and every tongue shall confesse that he is the lord , for he will be king alone in that day , hosea 13.10 . the prophet joel is very large in declaring the signs and wonders that shall be , before this great day of the lord , agreeing with those in matth. 24. the prophet amos is in the latter end of his prophesie treating of the restauration of the children of israel , which take in many special circumstances concerning this truth , and will require a larger treatise then this is : for there is both heighth and depth , and length and breadth in the truths of god . but i passe them over , and shall onely take notice of mich. 4.3 . and he shall judge among many people , and rebuke strong nations afar off , vers. 4. they shall sit every man under his vine , and under his fig-tree , and none shall make them afraid . it shall be a solomons kingdom in respect of peace ; so that in this sense he will come as the desired one of all nations , and this kingdom shall come to the daughter of jerusalem , as you may see in vers . 8. but more especially in zeph. 3.14 . sing , o daughter of zion , shout , o israel , be glad and rejoyce with all the heart , o daughter of ierusalem . now see the reason why : the lord hath taken away thy judgements , and then thou shalt not see evil any more . o how beautiful upon the mountains should the feet of such publishers be , that would say unto zion , thy god reigneth , isaiah 52.7 . then shall the saints of the lord sing that song , which none shall learn but onely those who are redeemed from the earth , and from amongst men , rev. 14.4 . then shall mount zion sing . zech. 2.10 . sing and rejoyce , o daughter of zion : for lo , i come , and i will dwell in the midst of thee , saith the lord . and many nations shall be joyned unto the lord in that day , and shall be my people . verse . 12. the lord shall inherit judah his portion in the holy land , and shall chuse jerusalem again . there will be such abundance of light in the latter days , that the nations shall be able to see , and to distinguish between the bride and the whore ; the false church , and the true church ; the house of god , and babylon that shall be made the cage of every unclean and filthy bird , even when the gentiles shall come to the light of the jews , which shall be as life from the dead , rom. 11.15 . for as sure as ever the lord hath cast them off , so surely will he receive them again : but oh , the dreadfull work that the lord must make in the earth , before he shall have accomplished his designes unto his people ! and for this he hath appointed a day : and oh , that saints and sinners would take notice of it : mal. 4.1 . for behold , the day cometh that shall burn as an oven , and all the proud , yea , and all that do wickedly , shall be stubble , and the day that cometh shall burn them up , saith the lord . agreeing unto this , is that prophesie in isa. 2.12 . for the day of the lord of hosts shall be upon every one that is proud and lofty , and upon every one that is lifted up , and he shall be brought low . and in vers. 20. in that day a man shall cast his idols of silver , and his idols of gold which they made , to the moles and to the bats . all which may certifie us of a notable fiery day of tryal , which will come before the great day of christ . and truely , here i may justly take up a deep lamentation in the consideration of that abundance of pride and wickedness which doth abound , not onely amongst the common profane of the world , but also amongst professors themselves : this is a lamentation , and shall be for a lamentation . o , how few have kept their first love ! and such as are in the day of their first espousals , if they be not very watchful , will be caried away with the stream , amongst professors that have cooled in their first love : certainly therefore it is a time for such as fear the lord , to be thinking upon his dishonoured name ; for unto such as fear his name , shall the sun of righteousness arise with healing under his wings . thus far there hath been onely treated of this kingdom from the old testament prophesies : i shall come now to some new testament scriptures wherein it is as clearly affirmed . from mat. 25.31 . it is thus written : when the son of man shall come in his glory , then shall he sit upon the throne of his glory : and in the 34 verse , then shall the king say unto them on his right hand . by the man christ jesus , the son of david , the son of abraham , god will judge the world ; yea , and so judge them as he is a king ; or el●e what kingdom shall he have to deliver up unto god the father ? then cometh the end ( saith the apostle ) when he shall have delivered up the kingdom unto the father , that god may be all in all , 1 cor. 15.23 , 24 , 25. mat. 2.2 . mark 13.26 . luk. 1.32 . there god makes a promise unto mary by the angel , that that child jesus which was in her womb , should sit upon the throne of his father david , which is to rule and reign over the house of jacob , as it followeth in the 33 vers. and in order unto this , he shall so come from heaven , as he ascended up into heaven . now there is none that will deny this , but such as will deny christ and scripture too , that he did ascend with the same body with which he did arise : & this is his own testimony of his second coming , when he saith , then shall ye see the son of man coming , act. 1.9 , 10 , 11 but until that time , the heavens must receive him , which will be the time of the restitution of all things , act. 3.21 . 2 tim. 4.1 . paul doth charge timothy upon the account of the appearing and kingdom of christ , to be faithful in the work of his ministry : so that christ as he is king , and in his kingdom , shall judge both the quick and the dead : but when christ shall give up this kingdom unto god the father , ( wch he shall do , 1 cor. 15. ) then saith christ to his , come ye blessed of my father , inherit the kingdom prepared for you before the foundations of the world were laid . and thus god the father shall be all in all , & the saints shall come into the fathers kingdom : come ye blessed of my father . luk. 12.32 . it is your fathers good pleasure to give you a kingdom : and this is a kingdom which was prepared for them , from before the foundations of the world were laid : so that the saints of god , besides that kingdom that they shall have upon the foundation of the world , shall have a kingdom prepared for them , from before the foundation of the world was laid , which is a house eternal in the heavens . amongst the twelve chosen apostles of jesus christ , john was the beloved disciple , who lay in the bosom of christ ; and therefore he did deeply share in afflictions for christ ; and being banished into the isle of patmos , there he had the glorious things that do belong unto this kingdom opened unto him : it is the revelation which god the father gave unto christ , and christ by his angel revealed unto john ; i john ( saith he , in the ninth verse ) who also am your brother and companion in tribulation , and in the kingdom and patience of of us christ : john , and the saints that he did write unto , were travelling towards this kingdom ; yea , and they were in the way too , and that was through many tribulations . you have in the third verse a blessing pronounced upon him that readeth , and they that hear and keep the things which are written in this prophesie ; that is , keep up the testimony of them , and the power of them being manifested in their lives and conversations . now see those sweet motto's that he gives to christ in the fifth verse : first , he is the fathful witness , and that in respect of that witness that he did hold forth in the world to his fithers glory . and secondly , in respect of that witness that he beares unto his people by his spirit , and that is a witness that he holds forth by his spirit unto their spirits , that they are the children of god , rom. 8.16 . secondly , he is called the first begotten of the dead , as the apostle argues it in 1 cor. 15.21 . for since by man came death , by man came also the resurrection of the dead : and in verse 22 , he speaks of christ as being the first fruits , agreeing to that in col. 1.18 . where he is called the first born from the dead . thirdly , he is called the prince of the kings of the earth ; and this very manifest in scripture : he is often called the king of kings , and lord of lords . but i shall speak something of that which he delivered to the pharisees , mat 22.49 . if david then call him lord , how is he his son ? it was the question that christ put unto the pharisees ; what ( saith he ) think ye of christ ? whose son is he ? and they answered him . the son of david . how then ( saith christ ) doth david call him lord ? as in psalm 110.1 . so that by this it doth appear , that christ is both davids lord , and davids son : he is davids lord , not onely as he is lord of heaven and earth , but also as he is king of kings , and lord of lords . and thus he is davids lord , and davids prince , as well as nero's prince , or any other wicked prince that ever was upon the earth . again , he is davids lord , in respect that he shall sit upon david's throne ; and this is that which david by faith did foresee , and that which is promised christ in luk. 1.31 , 32 , 33. now i hope that there is none that will deny that christ is the son of david : for taking upon him our sins , he must of necessity take upon him our body ; a body hast thou prepared me . and thus he was in all things like unto us , sin onely excepted ; and that the scripture might be fulfilled , he is born of a virgin , isa. 7.14 . compared with mat. 1.23 . i am perswaded in my very conscience , that the clearing up of the birth of jesus christ , with his personal appearance in the flesh , to suffer and dye for sinners , together with his personal appearance in glory hereafter , will be the doctrine that god will make effectual in order unto the conversion of the jews : for i understand that herein lyeth their blindness , which was also in their forefathers , an expectation of the messiah in a state of glory ; but what saith christ unto this ? o fools , and slow of heart to believe ! ought not christ to have suffered these things , and so to have entered into his glory ? luk. 24.25 . so that the very foundation of christs exaltation , lieth and consisteth in his humiliation : because he was despised and rejected of men , a man of sorrow , and acquainted with grief , therefore shall he come in the glory of his father , and in the glory of his holy angels . this truth is farther confirmed from rev. 2.26 . he that overcometh , and keepeth my works unto the end , to him will i give power over the nations , even as i have received of my father . psal. 2.9 . the saints , as the scripture speaks , are heirs , joynt heirs , yea , co-heirs with jesus christ , and therefore he having received of god the father to have power over the nations , he will give the same power over the nations unto his saints that do overcome : and as he did overcome sin , death , satan and the world , and is now set down in his fathers throne , so also he hath a throne ( even the throne of his father david ) that he will give his overcoming saints to sit down upon with him , rev. 3.21 . in rev 11.15 . it is thus written , and the seventh angel sounded , and there were great voices in heaven , saying , the kingdoms of this world are become the kingdoms of the lord , and of his christ : from hence it is very plain , that they are the kingdoms of this world , which shall be given unto jesus christ . and the devil , that red dragon , that devouring lyon , that old serpent , did know full well of this , when he came to tempt christ : for after that he had failed twice , he comes , in the third temptation , with this : all the kingdoms of this world will i give thee , and the glory of them , so thou wilt but fall down and worship before me , mat. 4.8 , 9 he knew it with a witness , from the very first promise that god gave unto fallen man , the seed of the woman shall break the head of the serpents ; which is , christ , born of the virgin mary , and manifested to destroy the works of the devil . object . whereas you speak here of a thousand years reign , it is said in this verse , that he shall reign for ever and ever . i answer : i do believe that a thousand years is a type of perfection ; and therefore we cannot read of any of the sons of adam that god did suffer to live a thousand yeers ; to demonstrate unto man , that there is no persection here in this life : but then see the limitation that this word ever hath in scripture , in psal. 72.17 . it is for ever , as long as the sun . but let us take a little notice how the nations will take this : it is said , they were angry , vers. 18. so that while the saints are praising and rejoycing before god , with great admitation in the enjoyment of this salvation , the nations will be sretting and vexing to see what is come to pass : for thy wrath is come , and the time of the dead , that they should be judged ; all christs implacable , impenitent enemies do but heap up wrath , against this day of wrath , for this will be a day of judgement wherein christ will give to every man , according to his works ; yea , god will have an account of the very carth which he hath let out unto the sons and daughters of adam , for it is said , he will destroy them which destroy the earth . and certainly , this is that the church of christ is now in pain for , and crying , travelling to be delivered , even of this man child , who shall rule all nations with a rod of iron , rev. 125. and that because of that great joy which they will receive when christ is exalted ; for the saints they are such as love the appearance of the lord jesus christ , 2 tim. 4.8 . for when he shall come in flaming fire unto his enemies , he shall be with his people as a lamb : and i looked , and lo ! a lamb stood on the mount zion : here is fulfilled that prophesie in psal. 2. yet have i set my king upon my holy hill of zion : so that he will be both king and lamb upon mount zion . mount zion , as it is written , shall be exalted above all mountains ; and the name of jesus , upon this exalted mountain , shall be exalted above every name , and then shall the saints of god sing the song of moses and of the lamb , saying , great and marvelous are thy works , lord god almighty ; just and true are thy wayes , thou king of saints , rev. 15.3 . now it will be to our purpose to consider in what respect these shall be said to sing the song of moses , which is typical ; for i believe that both jews and gentiles shall sing this song : and they sung a new song , saying , thou art worthy to take the book , and to open the seals thereof , for thou wast slain , and hast redeemed us to god by thy blood , out of every kindred , and tongue , and people , and nation ; and hast made us unto our god , kings and priests , and we shall reign upon the earth , rev. 5.9 , 10. so that out of every people , christ will have a peculiar people . now let us see how well the children of god travelling towards this new jerusalem , and the children of israel towards the land of canaan , will agree together . first then , to take in the spiritual meaning ; as the children of israel were in egypt , under sore bondage ; so are all the sons and daughters of adam by nature , under the bondage of sin and satan , and led captive by him at his pleasure , 2 tim. 2.26 . now the lord by the hand of moses , he brings them out of egypt , and they are set safe over the red sea , and now for the land of canaan : but they came not thither , for we read of their sad fall through unbelief , heb. 3.18 . so the lord , by the death of jesus christ , hath set out a way for all towards the heavenly canaan , but few come thither , and why so ? many are called , but sew are chosen ; one of a tribe , and two of a family , as the scripture witnesseth , many that are first shall be last , and the last first . secondly , if we look at the mystical meaning , then by egypt we are to understand babylon , mystical babylon , amongst whose inhabitants there is egyptian darkness , and the lord now in the dayes of the gospel having called and brought his people out of babylon , while they stand upon a sea of glass mingled with fire , they are inabled by the spirit of god to sing : they sing the song of moses , and of the lamb , saying , just and true are thy wayes , thou king of saints , isa. 33.22 . the israel after the flesh , they sing , being delivered from outward enemies ; the israel after the spirit they shall sing , being delivered from all their enemies , both inward and outward . in rev. 19. you have the great joy and rejoycing of the saints at the downfal of babylon , whilst the kings of the earth which have committed fornication with her , and the merchants of the whore are weeping , and wailing , and crying out , alas , alas ; the saints they shall be saying , alleluiah , salvation , and honour & glory , and power unto the lord our god , even so amen . alleluiah . it is a praising and rejoycing in the lord , for his great judgements and vengeance which he had taken ; and to this end christ was anointed , to proclaim the day of vengeance of our god , isa. 61.2 . & 63.4 . & 34.8 . but in what posture then shall the saints be in that day ? you may see in the 7. vers. let us be glad , and rejoyce , and give honour to him ; for the marriage of the lamb is come , and his wife hath made her self ready . well , amongst all this vengeance and judgement , let us see what will be the name of jesus christ , and that is , king of kings , and lord of lords , vers. 16. we come now to rev. 20.1 . we have presented unto us an angel coming down from heaven , having the key of the bottomless pit : whether christ be meant here by this angel , or no , i shall leave that to the judicious reader ; with his meditations upon rev. 1.18 . where christ faith , i have the keys of hell and death : now this angel layeth hold on the dragon , which is satan , and bindes him a thousand years ; and he is cast into the bottomless pit , with a seal upon him . some there are that do imagine , that this thousand years was in the time of constantine ; but i see no ground for the truth of it : for when he shall be bound , the nations shall not be deceived with any false worship , as ever hitherto they have been , since the man of sin , that son of perdition , hath been up ; and that he was loosed in the time of wicked hildebrand a necromancer : but the words here in the 3. vers. faith , that after his binding , he must be loosed for a little season : now the wise man faith , there is a time , & a season for everything : and if the time since , in the scriptural account , can be lookt upon as a little season , yet where hath satans work been ? for i believe , that satan is yet at his first work , in being a lying spirit in the mouthes of false prophets , and so deceiving the nations in the things of god , and of christ , and carrying on the mystery of iniquity ; and at this work he is new very busie , labouring to pervert foundation-truths by sinful suggestions into our hearts . i know it by mine own experience : for he hath been very much labouring to blind my understanding and judgement in a foundation-truth : but o for ever blessed he that faithful high priest , the lord jesus christ , who knowing all his plots , hath still kept my faith running out upon his word , with an answering , it is written . but now his last work that we read he shall do , is to gather the nations against this beloved city , to their final destruction : he is no sconer out of prison , but he goes to his work , and loseth no time : it is said , that he went out to deceive the nations which are in the four quarters of the earth . why it is reported by writers , that jerusalem is in the midst of the earth , and so in this sence christ will rule in the midst of his enemies , as it may truly be said , when christ taketh possession of any heart ; why there is flesh , and sin , and the world : i , but christ he is king , & he keeps his throne , and will at length bring them down under his seat , though for a time ( for ends best known unto the lord ) they may have their lurking corners in the soul . now when satan had cathered them together , the next news that we finde , is their general destruction by fire , which i believe is the general destruction of the whole world , with all things that are therein . heaven and earth shall pass away ( faith christ ) but not one tittle of my word , until all be fulfilled : for i finde that the general judgement of the righteous and the wicked , it followeth afterward , and then shall those wicked ones who were in that last conspiracie against christ and his people , and so filled up the measure of the sins of all the serpents seed . that went before them , be condemned before his tribunal : for the book shall be opened , and every one shall be judged according to his works . but before this throne and judgement of christ , upon this white throne , by himself particularly spoken of in vers. 11. we have divers thrones spoken of in the fourth verse : and judgement was given unto them who had not worshipped the beast nor his images and they lived and reigned with christ a thousand years ; but afterwards christ who is the elder brother , is sole judge of all ; and having finished the judgement , he delivers up all into the hands of god the father : then shall the saints , above what they know now , know with admiration , that the son and father are one , and they one in them , according to christs prayer , joh. 17.21 , 24. now in order unto their reigning with christ , they must be brought forth by the enjoyment of a resurrection : and this i judge to be the first resurrection , which shall be only of the saints that sleep in jesus ; for the dead in christ shall rise first , according to st. pauls doctrine , 1 thes. 4.10 . and 1 corin. 15. christ the first fruits , afterwards they that are christs at his coming . i know there are some that will apply this resurrection to the resurrection of the soul out of the grave of sin and corruption : well , i shall not much controvert it ; but whoever i see so risen , i do not question his part in the first resurrection : for it is said , blessed and holy is he that hath part in the first resurrection : it doth not speak of sinners , but of saints which had not worshipped the beast , neither his image , they lived and reigned with christ a thousand yeers ; but the rest of the dead lived not again , until the thousand yeers were finished . quest . but what are the rest of the dead that have not their part in this first resurrection ? answ. we have them set down in rev. 21.8 . and i am sure there is not a saint amongst them ; they are the fearful , and unbelieving , and abominable , and murderers , and whoremongers , and sorcerers , and idolaters , and all lyars ; and where shall all these be ? why these shall be without ; for without are dogs and sorcerers , rev. 22.15 . without ; that is , without this holy city new jerusalem coming down from god out of heaven ; so that they shall not see that transcendent glory , which will be manifested in this city , a glimpse of which the lord even now sometimes lets down into the spirits of his people , that so they might with the apostle groan for the adoption , to wit , the redemption of our bodies : yea , he witnesseth that the whole creation groans for this , even for the manifestation of the sons of god ; and they that had received the first fruits of the spirit , groaned also . o then how shall the saints of the latter dayes that are under the great promise of the father , groan and travel for the accomplishment of these things ! and surely such that are in some measure delivered into the beauty , and spiritualness , and glory of this glory , cannot but long and desire to be unclothed , that they might be cloathed upon : john , in this chapter , saw a new heaven , and a new earth , which was prophesied of long before , in isa. 65.17 . and there you have a description what this new heaven and new earth is , in the 18 verse , for behold , i create jerusalem a rejoycing , and her people a joy . a new heaven indeed , when jerusalem which now is , which is in bondage with her children , shall rejoyce with that jerusalem which is above , which is free , and is the mother of us all , which shall come downe from god out of heaven : there shall also be a new earth , for the divell being bound up , there will not be that enmity in the hearts of earthly men , neither to the saints nor amongst themselves , but according to the prophesie in isa. 65. last . the lyon and the lamb shall lie down together . vers. 2. and i saw the holy city new jerusalem coming down from god out of heaven , prepared as a bride adorned for her husband . john in the time of all this revelation was in the spirit , rev. 1.10 . i was in the spirit on the lords day ; and all that was revealed unto him was spiritual , from first to last : he that readeth , let him understand . i saw ( saith he ) the holy city ( for nothing that is unholy can enter in ; flesh and blood cannot inherit the kingdom of god . ) it is a city , and it is a holy city ; and certainly this is the city which abraham by faith looked for , while he was a stranger in the land of promise , heb. 11.10 . for he looked for a city that hath foundations , whose builder and maker is god : this city hath foundations , as you may see in the fourteenth verse , and god is the builder and maker of it , for it is of his creation . this holy city , this new jerusalem , it is said to come down from god out of heaven : doth not this plainly demonstrate unto us that the saints shall come down from heaven , according as it is written , the lord thy god shall come , and all the saints with him ; and in phil. 3.20 . for our conversation is in heaven , from whence also we look for a saviour , the lord jesus christ : this is an expectation of christ from heaven , and i see no difference between this expression and that of christ's , i am the true bread which came down from heaven : now see in what manner this holy city doth come down , and then consider whether it will be any way a disadvantage unto the saints , to come down from heaven , for they come as a bride adorned for her husband . ( o blessed union ! ) all the saints are christs bride , the whole general assembly and church of the first-born , whose names are written in heaven , they do but make up the lambs wife ; and thus she shall come adorned for her husband , that is , without s●o : or wrinkle , as will appear if we compare spiritual things with spiritual . for here christ doth by his spirit and word espouse us unto himself , 2 cor. 11.2 . o but there is a marriage day , rev. 19.7 . and then it shall be granted unto the bride to be arrayed in fine linen , clean and white , which is the righteousness of the saints : blessed are they which are called unto the marriage-supper of the lamb . christ he is the kings son , according to psal. 72 1. and god the father he will institute a supper for his sonne , which is called the mariage supper of the lamb , a supper that shall begin , when all other suppers shall have ended : this doth not any way diminish from the souls feeding upon christ here , according unto christs words , my flesh is meat indeed , and my blood is drink indeed ; but this is a supper the which all the saints shall be called unto , that they might be married unto christ , who were in this life espoused unto christ , and therefore when ye have the cry at midnight , it is said , behold , the bridegroom cometh christ comes unto his saints , as a bridegroom in the glory of his father and of his holy angels : the saints , they meet christ as the lambs wife , yea , as a bride adorned for the bridegroom , that although he comes at midnight to the ungodly , and to the seeming godly foolish virgins without christ in the world , yet it is the saints morning-star , that infallible signe of day unto them . in the third verse : and i heard a great voice out of heaven , saying , behold ! the tabernacle of god is with men ; heaven it self will witness unto this truth , [ behold ! ] where-ever we have this word , it speaks out something of admiration , that his people might know the certainty of that which is promised : you have it in isa. 52.15 . behold , my servant shall deal prudently , he shall be exalted and extolled , and be very high . christ jesus the son of the eternal god , though equal with god , yet he took upon him the form of a servant , my servant shall be extolled ; yea , and as it follows , the kings shall shut their mouthes at him , &c. it is said of this new jerusalem in the fourth verse , and the kings of the earth do bring their glory and honour into it . in the fourth verse : and god shall wipe away all tears from their eyes , and there shall be no more death , neither sorrow , nor crying , neither shall there be any more pain , for the former things are passed away . here are the saints in their perfect state , a sinless state ; for surely if there shall be no more crying , there shall be no more sinning : when a saint sins , god will take care to bring him unto godly sorrow . o but this is a state without sorrow : sin is a way of pain , but the former things shall be passed away . a saints grief is either first for himself , or else secondly , for the sins of others : why in both these respects sorrow and sighing shall flee away : if it be in himself , it is from a body of sin , a law in his members warring against the law of his minde . o but this vile body shall be changed , and ( as it is written ) made like unto his glorious body . secondly , sin in others is that which doth often grieve the gracious heart , as it tends unto the dishonour of christ : but in this state the saints shall have no such cause of grief , for christ alone shall be exalted and admired in them that believe . i might cite much more in the behalf of this truth , from divers other verses in this chapter : but i pass by them all unto the last verse : and there shall in no wise enter into it any thing that defileth , neither whatsoever worketh abomination , or maketh a lye , but they which are written in the lambs book of life : though it hath twelve gates of enterance , yet at these gates there are twelve angels . there is such a glory of god in the new jerusalem , as would even torment a poor sinner to be in the presence of it , as you may see in the eleventh verse . as they see not here into that kingdom of grace , set up in the heart of a believer , which consists in peace and joy in the holy ghost , so they shall not see into that kingdom of glory that the believer shall be possess'd of , and shall be revealed in him : no , no , it is the saints onely , that can give the description of both , psal. 145.10 . and thy saints shall blesse thee , they shall speak of the glory of thy kingdom , and talk of thy power ; to make known unto the sons of men his mighty acts , and the glorious majesty of his kingdom . i come now to rev. 22.3 . and there shall be no more curse ; but the throne of god , and of the lamb shall be in it , and his servants shall serve him . vers . 4. and they shall see his face , and his name shall be in their foreheads . and there shall be no night there ; and they need no candle , neither light of the sun , for the lord god giveth them light , and they shall reign for ever and ever . such as shall be brought unto this state of glory , shall never more know what belongs unto the curse : for they being redeemed from the curse of the law , christ being made a curse for them , they shall also be delivered from death into a state of immortality ; and therefore they are said to reign for ever and ever : here the saints shall see that beatifical vision , and be perfected in that glory which in some measure was here revealed in them , ( according as the apostle saith ) he revealeth them unto us by his spirit : they shall see his face , and his name shall be in their forehead : this name is that name which jesus christ shall write upon him that overcometh , even the name of my god , and the name of the citie of my god , which is new jerusalem , which cometh down out of heaven from my god : and i will write upon him my new name , witnessed in rev. 3.12 . agreeable unto this is that prophesie in isa. 65.5 . for the lord god shall slay thee , and call his servants by another name : but this in the time of this new jerusalem state , as you may see in vers . 17. whereas formerly men blessed themselves in the abundance of their enjoyments , there shall be no such generation here ; but he that blesseth himself in the earth , shall blesse himself in the god of truth ; and whereas formerly the land hath mourned because of oaths , now he that sweareth in the earth shall swear by the god of truth : and there shall be no night there , and they need no gandle , neither light of the sun , for the lord god giveth them light , and they shall reign for ever and ever . it hath been night long enough , but now the day shall dawn , and the shadow shall flee away , and it shall be such a day , as night shall never follow it , yea , such a day as shall not need the light of the sun , if by the sun we may understand , as also by the moon , to be held fo●●h unto us the ordinances of the gospel in this respect , in this respect there will be no need of these , because we shall no more see darkly as through a glasse , ( though much glory is so manifested but we shall see him as he is , isa. 60.19 , 20. now here i would speak a word unto such who professing themselves to have gone through all , and do look upon others as carnalists & legalists that walk in the practise of ordinances . certainly if in this state there is no need of these , we may safely conclude that untill this state there is need of them , and that it is the will of god that his people should walk in them according as it is written in isaiah , thou meetest him that rejoyceth and worketh righteousnesse , and remembreth thee in thy wayes . we are so frail and to apt to be taken in the snare of iniquity , that we have need to be instructed in many things , ( as the apostle saith ) though we know them already : and if satan can but once finde us in that sin of spiritual pride , then it is to be feared that he will beguile us as once he beguiled eve ; for it is the lords revealed method to discover himself in love and mercy , in , and through his own appointments : but i would not limit the holy one of israel , neither yet would i set up the ordinances as to the bare use and practise of them , without the enjoyment of god in them , or above the enjoyment of god without them : he gave some apostles , some prophets , some evangelists , for the perfecting of the saints ; and this should be the great aime and end of saints in the use of ordinances , to presse forwards after perfection , if that by any means they may attain unto the resurrection of the dead , which paul pressed after , but yet did not leave nor forsake any of the least of gods ordinances : wherefore return , return , o shulamite , unto the stock of thy companions , return , o back-slidden israel ; for god will heal thy back slidings , for the redeemed of the lord shall return and come unto zion , isa. 35. ult. o hasten into the way of righteousnesse , and get thee out of all filthinesse both of flesh and spirit , before that word come out , he that is filthy , let him be filthy still , vers. 29 he which testifieth these things saith , s●●ely i come quickly , amen . even so come lord jesus . i had thought here to have concluded all : but my thoughts being altered , i have desired to speak a word unto all , whether saints or sinners . and first , unto the poor sinner : alas , what is all this unto thee ? i will tell thee what it may be likened unto , it may be likened unto a man that tells a poor captive bondslive of a glorious kingdom , with the liberties and priviledges of the subjects , and the goodnesse of the prince , but all this while this poor man is in his chains and fetters , and may cry out , what is all this to me ? why , it may be that thou wilt say that thou doest believe all this , and thou doest believe that christ shall have a kingdom ; this thou mayest believe , and believe no more then the history of the gospel : and what will it profit thee to know the history of christs reigning without thee , and not be acquainted with the mystery of christs reigning , within thee ? it is only such as have followed christ in the regeneration , such onely as have here been made partakers of the spirit and grace of this kingdom , that shall hereafter be taken into the fruition of it . wherefore well it is to be noted , that christ said , straight is the way and narrow is the gate that leadeth unto life , and few there are that finde it . truely , we may say , few there are ●hat seek it , and of the a few many shall strive to enter in , which shall not be able . should we then make this atheistical conclusion , to what purpose should we strive ? ( god forbid ) but as christ saith , strive therefore . there are many that will bid fairly for the kingdom , but will not come to the set rare : some there are that bid too little , and others there are that bid too much , and the last are worse then the first . they that bid too little , are they that would give christ a part of their hearts , but would keep the other part for the world ; they would cut off a left hand sin , but not a right hand sin : but let such know that christ will either have all , or none at all . the second sort which bid too much ( not that any can either bid , or give too much upon a right account ) are they , that when the gospel saith , he every one that thirsteth , let him come without money , and without price ; yet these will bring something of their own , and so from some qualifications within themselves , would set up a saviour of their own , which is directly opposite to the minde of god , in his revealed word : and oh that such would consider these two ●criptures , act. 4.12 . 1 cor. 3.11 . alas , were we but made sensible with the church in isaiah , that all our righteousness were but filthy rags , we would never willingly appear so before the king of glory . truly poor sinners may be likened unto a company of strangers , unto whom a prince resorting , makes proclamation of a precious pearl that is to be had , onely for coming & receiving it : now these strangers not believing the proclamation , either first neglect to come , or else further questioning his faithfulness , bring with them their country coin , which is but stones and rubbish . truly the comparison is rather too short to hold forth the free-grace of god in jesus christ , who hath made proclamation , let him that will , come , and take of the water of life freely . christ jesus is both prince and pearl , who hath made proclamation by himself , and by his saints , of himself , unto poor sinners ; they are the strangers ( for so are all sinners ) that questioning his faithfulness , will not come ; as christ himself saith , ye would not come unto me , that ye may have life ; and this is that , when the spirit of god comes , it will convince the sinner of this great sin of not believing in christ . the second sort are they that undervaluing the worth of this pearl , will bring something of their own to purchase it : if god the father had set a price upon christ , for every one to pay , before he should receive him , ah ! wo had been to all poor sinners : but now christ is to be given , he is not to be bought . object . in mat. 13.45 , 46. it is said , the merchant bought the pearl . the parable is very significant , but doth no way contradict what hath been affirmed . first , if we consider the merchant in his seeking condition , he is seeking goodly pearls : the young man in the gospel comes to christ , saying , good master , what good thing shall i do to inherit eternal life ? and being directed , but not carryed forth thereunto , by the power of the love of christ , he uttrely failed : but now this merchant being directed to seek for christ , and finding of him , is enlightened from above to see him to be the pearl of great price , & so sells & hates , & forsaketh all for christ . now in his finding of him , it is plain that christ first found him , as he saith , ye have not chosen me , but i have chosen you , mat. 4.18 , 32. lord , ( saith peter ) we have left all , and followed thee ; and paul counted all things dung and dross , and was willing to suffer the loss of all things that he might gain christ ; which was onely the working of the love of christ dwelling in him : o poor sinner ! what is it that stands in thy way ? is it hills or mountains ? all the opposition that either sin or satan can make against thee ? why behold , he comes leaping over the mountains , and skipping over the hills ; even he whom thou hast made thine enemy , first seeks for a treaty ; o give him entertainment while he knocks at the door of thy heart ; and say , welcom jesus , rule and reign in the midst of thine enemies , and let all thine enemies be made thy foot-stool . but thou wilt say , i am a very bond-slave unto my sins and corruptions : why of a captive slive christ will redeem thee , and make thee his servant ; and canst thou desire a greater dignity then to be a servant of jesus christ ? and that faith may have a ground for this , see isa. 61.1 . paul the chiefest of the apostles glorieth in this , that he was the servant of jesus christ , rom. 1.1 . and when once thou art the servant of jesus christ , it will no longer then be thy complement unto men [ your servant , sir ] for saints are bought with a price , that they might not be the servants of men , 1 cor. 7.23 another it may be , will say , i have been an enemie unto christ , and to his wayes , and to his people : truly this is a very bad condition , yet christ makes friends of enemies : all sinners are enemies , but god commended his love unto us , in that while we were yet sinners , christ died for us ; therefore it is high time for thee to see that thou lovest aright , and hatest aright : if thou lovest rightly , thou lovest god ; if thou hatest rightly , thou hatest the world . see what james saith , jam. 4.4 . know ye not that the friendship of the world is enmity to god ? whosoever therefore will be a friend of the world , is the enemy of god . and john saith , love not the world , nor the things of the world . if any man love the world , ( either the lusts of the flesh , or the pride of life , or the lust of the eyes ) the love of the father is not in him . saints do not thus learn christ , who hath said , if any man will be my disciple , let him take up his cross , and follow me . of a vagabond stranger , thou mayst be an adopted son ; of a begger , a king ; and therefore seek not after the kingdoms of this world , but rather profess ( as once the captain of our salvation did before pilat ) my kingdom is not of this world . i shall conclude all that i have to say , with that good word of the apostle peter , in act. 2.36 . therefore let all the house of israel know assuredly , that god hath made that same jesus , whom ye have crucified , both lord and christ . peter so preached christ , that he got three thousand souls at that time , in the net of the gospel : a good example for the ministers of the word to take pattern by . and we shall finde that he preached unto them of the visible kingdom of christ , as you may see vers. 30. knowing that god had sworn with an oath , to him , that of the fruit of his loynes , according to the fl●sh , he would raise up christ to sit on his throne . a scripture it is , so full to the truth , that neither all the sathan-like transformed angelical light , on the one side , or all political , philosophical light on the other side , shall be able to deceive the truly-enlightened soul . now therefore i intreat you , unto whom this shall come , that ye receive it in the love of it and marvail no● that ye cannot hear these things from the great doctors , and rabbies , and clergy men of this our age ; for it is the fathers good pleasure to hide these things from the wife and from the prudent but wo unto them , for their judgment is at band , ( as it is written ) the wisdom of their wise men shall perish , and the understanding of their prudent men shall be hid , isa. 29 14. the lord give thee an understanding heart , to try whether these things be so or no . amen . i would now willingly also commend something unto such as are sanctified in christ jesus , called to be saints , even unto as many as are preserved in christ jesus , which have received the white stone , which none knowes but he that receiveth it : that you would shew forth the vertues of him that hath called you , and hath transl●●ed you out of the kingdom of darkness into the kingdom of his marvellous light . i cannot but cry out with the apostle , what manner of persons ought we to be in all holy c●nversations , and godliness ? o it becomes us that look for christ from heaven , to have our conversation in heaven : certainly the knowledg of this truth should makeus to trample upon the world , & the glory thereof , as base & contemptible ; and to content our selves in the worst of conditions , in the quiet hope , & patient waiting of our lord from heaven . surely the coming of christ cannot but yield very much comfort unto the soul that is assured of its interest in christ . are saints the stewards of christ ? then let them know that their lord and master will return and call them to an account : and blessed is the servant whom his lord when he cometh shall finde so doing . are saints the spouse of christ , the bride of that blessed bridegroom ? then let them know , that whatever their afflictions may be in this world , yet their loving husband will return from his long journey , and put an end to all : and let not the saints expect their full deliverance until he come , but rather persecution and suffering while the world stands ; for he hath said , in the world re shall have trouble , and , through many tribulations we must enter into the kingdom ; and therefore it is our duty to arm our selves with the same minde : for if we suffer with him , we shall also reign with him : christ himself hath shewn us the way , and we are called by his name , o let u follow his footsteps . and surely it doth highly concern us to look to it that as christ fore warn'd us , we be not overtaken with surseiting , and dru●kenness , and cares of this life , and so that day come upon us unawares ; we shall hardly win the race , if our hearts be loaded with the things of this world ; and they will so lull us asleep , that we shall endanger our selves to be found sleeping at christs coming , and therefore how doth it become the saints at this day to be provoking one another to love , and to good works , exhorting one another , and so much the more , as ye see the day approaching . o let us consider that our lord is a person of such highness and excellency , that he deserves our waiting for him : for he is the king of kings , and lord of lords . it is but bring faithful unto the death , and enduring unto the end : the battel is but once to be sought , and the race is but once to be run ; but yet the lord knows , that without his sufficient grace , we shall not overcome : and therefore how doth it concern us to take the oyl of the grace and spirit of god into out lamps , lest when the bridegroom cometh , we should be found wanting , but rather to shine as lights set upon an hill , and as bees , sucking honey from this precious flowery truth , from which so many spiders have suck'd poison , as ( if history may be believed ) some out of a notion of this kingdom , to be but meer earthly , and for sensual delights , have run out into all manner of licentiousness , and the devil hath made great use of it against the truth , and no doubt but he will do still : but what faith the apostle ? we can do nothing against the truth , but for the truth ; but truly ( with shame let it be confessed ) we do much in these dayes against the truth , because we do not walk as becomes the truth , but god hath promised ( and we do believe it ) that the redeemer shall come out of zion , and shall turn away ungodliness from jacob , rom. 11.26 . and then the inhabitants shall not say , i am sick ; for the people that dwell therein shall be forgiven their inquity , isa. 33.24 . oh how greatly now is unity to be desired amongst the saints ! truly i have for a long time been running to and fro , and now i will give you the report of all : but i may truly say , all seek their own , and none the things of jesus christ ; yea even the saints themselves in their several forms , are so zealous about shadows , and are not so careful in the substantial commands of jesus christ , that as for poor way-faring souls , they may cry out and say , lord where are thy disciples , which are to be known by their love one to another ? but may also come upon jesus christ again , and say , tell me , o thou whom my soul loveth , where thou feedest . vvell , let the way-faring man be encouraged , and let the lambs of jesus christ be comforted ; for yet a little while , and there shall be but one shepherd andone sheepsold : and in the mean time , see , that ye are walking in the way that ye should go , even in the way of holiness , wherein the way-faring-man , though a fool , shall not err , but be seeking the way to zion , with their faces thitherward . and oh that the lord would put it into the hearts of his people , according to that isa. 57.14 . cast ye up , cast ye up , prepare the way , take up the stumbling block out of the way of my people : surely if ye did but know how the mouths of the wicked are opened against you all , you would quickly shut your mouths that ye have so opened one against another . there are many ( i fear ) that are ready to say , with the fool , in his heart , there is no god ; but it were to be wished that the people of god would continually remember this , that whatever comes to pass , it is that the scripture might be fulfilled : if a judas betray christ , it is because the scripture might be fulfilled , act. 1.16 . compared with psa. 44.9 . if perillous times come , wherein men shall be lovers of themselves , covetous , and the like ; if because iniqui●y shall abound , the love of many shall wax cold ; or if we should see one servant smiting his fellow-servant , or eating and drinking , building and planting ( which so abound in our dayes , in the excess of them ) come what will come , we may say of all , the scriptures must needs be fulfilled : and herein is to be admired the faithfulness & truth of him who is truth it self , who hath fore-told us all things that shall come to pass unto his second coming . if many should come in his name , saying , i am christ , it is that the scripture might be fulfilled : but believe it christian , whoever thou art , no true christ comes until jesus comes , who shall come in the glory of his father , and of his holy angels . so that thou shalt not need to follow lo here , or lo there ; for ( if thou art indeed a christian , one that believeth that jesus is the son of god ) thou shalt appear with him in glory , col. 3.4 . again , it is written , that he shall send forth his angels , and they shall gather together his elect from the four windes , that so the prayer of jesus christ may be fulfilled upon all his servants , father , i will that they also which thou hast given me , be with me where i am , joh. 27.24 . wherefore ( as the apostle faith ) comfort one another with these words : and certainly hereby will the saints be distinguished in the latter dayes , from all others . because that when such as are but men shall have their hearts fail them in the sight of those judgements , earthquakes , famines and pestilences , which shall come upon the earth , then shall the saints of the most high lift up their he●ds , as knowing that their redemption draweth nigh : unto which duty i will also resolve , in the strength and spirit of the lord , with the prophet , in isa. 61.10 , 11. i will greatly rejoyce in the lord , my soul shall be joyful in my god : for he hath cloathed me with the garments of salvation , he hath covered me with the robe of righteousness , as a bridegroom decketh himself with ornaments , and as a bride adorneth her self with jewels . for as the earth bringeth forth her bud , and as the garden causeth the things that are sown in it to spring forth , so the lord will cause righteousness and praise to spring forth before all the nations . hosanna unto david's son , the lords anointed one , who shall have the dominion upon his father's throne . triumph and shout o heavens high , and let the earth rejoyce ; for why , with might and majesty he shall lift up his voyce . o let the bride prepare her self against this marriage-day , when christ shall bring his saving health unto his saints for aye . let sinners come , and now fall down , and worship at his feet : for he alone shall have the crown , when his with him shall meet . before his golden scepter fall ; then know assuredly , his iron red you shall not feel with grief and misery . his bleeding wounds , out-stretched arms , and yearning bowels sure run towards you , that from all harms you might alwayes endure . he is the sure foundation-stone , jehovah's treasury , he is the choice and lovely one , unto the faithful eye . he is true wisdom for the fool , the sure and certain way ; meat , drink and cloathing to the soul that trusts in him alway . he is the first , and eke the last , was dead , and is alive , and lives for aye : o then to christ all honour , glory give . if to the father thou wouldst go , he is the onely door : o strive to enter in ; ( why so ? ) few shall ; then strive the more . if unto god an offering thou wouldst put up for sin , it 's christ our priest hath done the thing , our sins were laid on him . a prophet to his saints is he ; a king to rule and reign : king , priest and prophet thou may'st be ; thy title hee 'l maintain . acquaint thy self now with the lord , his name , and dwelling place : be guided by his spirit and word till thou hast run thy race . o virgins know , both fools and wise , the bridegroom is at hand , he comes , he comes , let this suffice : but who with him may stand ? it 's he that walketh rightecusly , and speaketh full upright : as for deceit , he sets it by , from evil shuts his sight . his dwelling place shall be on high ; his bread and water sure : his eyes shall see the kings glory , injoy for to endure . what blameless ones ought we to be , that know he will appear ? from worldly cares lord set us free . remaining in thy fear . o let the glory of this day so dwell upon our minde , that we may forward press alway , forgetting what 's behinde . and let the nations know , o lord , thou wilt thy right maintain ; unto the heathen send this word , that jesus christ shall reign . so come , o lord , o quickly come ; the bride shall glory then : this is saints joy , that christ shall come . alleluiah , amen . a post-script . i have now but this one thing more to acquaint the reader withal , and that is , the reason why this little treatise is brought forth into the world . know therefore , all and every one unto whom this treatise shall come , that on a certain time i entered into a publique assembly , where a great rabbi did speak against this truth , and called the professors thereof hereticks : but this i should have minded before , that as i was purposing in my heart to go in , because i thought i might hear something that was good , nevertheless i had this sweet voice behind me , from the spirit of the lord , my sheep hear my voice , and a stranger they will not follow : nevertheless ( wretched man that i was ) i went on , and came in ; and while i was hearing , i had great strivings and struglings in my soul , whether i should speak or no : one great objection was a declaration from the higher powers against the disturbance of any publick minister ; but by experience have i learned that the truth of christ is to be vindicated , rather then the command of man obeyed . but just and righteous was the lord , in that after i had grieved and resisted ( if not vexed ) his spirit , that he should leave me to mine own strength , and so flesh prevailed ; and now at what time soever i came to present my self before the lord , the words of christ stuck as a dart in my heart , he that is ashamed of me and of my words , in this sinful and adulterous generation , of him shall the son of man be ashamed , when he shall come in the glory of his father and of his holy angels . and though i could not for some space of time afterwards see my sin , yet now satan helpt on to the uttermost , so that i was in great fear that i was guilty of that unpardonalle sin ; but the lord , that watched over my soul for good , did first strengthen my faith from the consideration of the unvaluable preciousness of the blood of christ : but still unbelief was very powerful , and great tumults there were in my soul ; yea , i may say , the bones of my peace were broken , sometimes concluding this , and sometimes that , and at the same time under the guilt of another sin that lay heavy upon me , and thus was i afflicted and tossed , but not comforted ; but god that is plentiful in loving kindness , visited my soul with so sweet a promise , so sutable unto my condition , as possibly my soul could wish : for when he was working godly sorrow in my soul , and gave me a sight of him whom i had pierced , yea , when i was mourning for the abomination of others , from isa. 6.5 . and had the sence of these sins upon my heart , i cried out in my sorrow , lord , whither shall i be carried away in this stream of iniquity ? it was immediatly whispered into my soul , by the sweet and still voice of the spirit of god , my grace is sufficient for thee . and faithful is the lord who hath fulfilled his promise : for whereas before i did finde that he had taken his holy spirit from me , and i had not the pourings forth of the spirit of grace and supplication ; now his assisting grace was come , and now i consessed my sin freely : i question not but that also his accepting grace is sufficient for me , and his rewarding grace in his due time , even for me also , on whom the lord jesus might have been ashamed . now therefore , in the words of my dear saviour , i do counsel every one that hath an ear , to hear what the spirit saith unto the churches , rev. 2. a song of praise . a rise , shine forth , my soul , thy light is come ; stand and admire at free-grace and love : the morning-star appears , break forth o sun , with thy sweet rayes , descending from above . disperse all clouds , and gather my souls prayse , my love , my choice , my glory , and my crown : o thou who art the ancient of dayes , to thee be honour , power and renown . sam. grosvenor . finis . notes, typically marginal, from the original text notes for div a42199e-260 mr. k●●llys a sermon on acts xxviii, 22 shewing, that the christian religion is not a sect, and yet that it is every where spoken against / by matthew henry ... henry, matthew, 1662-1714. 1699 approx. 112 kb of xml-encoded text transcribed from 29 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-10 (eebo-tcp phase 1). a70206 wing h1476 estc r19814 12400328 ocm 12400328 61261 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a70206) transcribed from: (early english books online ; image set 61261) images scanned from microfilm: (early english books, 1641-1700 ; 941:20) a sermon on acts xxviii, 22 shewing, that the christian religion is not a sect, and yet that it is every where spoken against / by matthew henry ... henry, matthew, 1662-1714. [2], 54 p. printed for, and sold by thomas parkhurst ..., london : 1699. also appears as part of a discourse concerning meekness and quietness of spirit (wing h1475) at reel 420:12. reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -n.t. -acts xxviii, 22 -sermons. sermons, english -17th century. christianity -sermons. 2008-09 tcp assigned for keying and markup 2008-10 spi global keyed and coded from proquest page images 2008-12 john pas sampled and proofread 2008-12 john pas text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion a sermon on acts xxviij . 22. shewing , that the christian religion is not a sect , and yet that it is every where spoken against . by matthew henry , minister of the gospel . london : printed for , and sold by , thomas parkhurst , at the bible and three crowns , in cheapside , mdcxcix . christianity no sect to be spoken against . acts 28.22 . — for as concerning this sect , we know that every where it is spoken against . would you think that such a spiteful scornful word as this should ever be said of the christian religion ? that pure religion and undefiled , which came into the world supported by the strongest evidences of truth , and recommended by the most endearing allurements of grace and goodness : the sayings whereof are so faithful , and so well worthy of all acceptation : that sacred institution which scatters the brightest rays of divine light and love that ever were darted from heaven to earth : that 's it which is here so invidiously call'd a sect , and is said to be every where spoken against . it will be worth while to observe , 1. who they were that said this , they were the chief of the jews that were at rome , ver . 17. the jews were look'd upon ( at least they look'd upon themselves ) as a very knowing people ; the jews at rome ; a place of learning and enquiry , thought themselves more knowing than the other jews ; st. paul in his epistle to the romans , chap. 17.2 . — 20. takes notice of it : thou art called a jew , and makest thy boast of god , and knowest his will , — and art confident that thou thy self art a guide of the blind , a light of them which are in darkness , &c. and we have reason to suppose that the chief of the jews there who had the greatest advantages of education and correspondence , were the most intelligent : it might also be justly expected that upon the first notices of the gospel , the jews should have been of all people most ready to acquaint themselves with a religion which was so much the honour and perfection of their own : and yet it seems , the jews , the chief of the jews at rome knew no more of christianity but this , that it was a sect every where spoken against . this we know , ( said they ) and it was all they knew concerning it . the jews were of all other the most bitter and inveterate enemies to the christians ; while the roman emperors tolerated them , ( as they did till nero's time † ) the jews with an unwearied malice persecuted them from city to city , and were the first wheel in most of the opposition that the gospel met with , when it was first preached : now one would think they would not have been so vigorous and industrious to suppress christianity if they had not very well acquainted themselves with it , and known it to deserve such opposition ; but it seems by this , they knew little or nothing of the religion they so much maligned , had never search'd into the merits of its cause , nor weigh'd the proofs of its divine authority , but against all law and reason condemn'd it ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as justin martyr complains ) purely upon common fame , and follow the cry to run it down , because it was every where spoken against . 2. upon what occasion they said this . they were now appointing a time to discourse with st. paul upon the grand question in debate , whether jesus of nazareth was the true messiah or no. and they seem'd willing to hear what that great man had to say in defence of the religion he preach'd , we desire ( say they ) to hear of thee what thou thinkest , — now one would expect that so good a cause , managed by such a skilful advocate , would not but carry the day , and be victorious , and that they would all have been brought over to the belief of christianity ; but we find v. 24. that it prov'd otherwise ; after all , there were those that believed not , and the text intimates the reason of their infidelity , they came to hear the word under a prejudice ; they had already imbib'd an ill opinion of the way , which right or wrong they resolved to hold fast ; and tho' some of them by the help of divine grace got over this stumbling block , that like the bereans were more noble than the rest , and of freer thought : yet many of them continued under the power of those prejudices , and were seal'd up under unbelief , v. 26.27 . thus is the power of the word in many , baffled by the power of prejudice . they do not believe , because they are resolved they will not : they conclude that no good thing can come out of nazareth , and will not be perswaded to come and see : thus do they prejudge the cause , answering the matter before they hear it , and it will prove folly and shame to them . now in the account they here give of their knowledge of the christian religion , we may observe , 1. that they look'd upon it to be a sect , and we 'll prove that to be false . 2. — a sect every where spoken against , and we will grant that to be true , that it is generally spoken against , tho' 't is most unreasonable and unjust it should be so . first , the christian religion is here called ( but miscalled ) a sect , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a heresy . after the way which they call heresy , ( saith st. paul , acts 24.14 . ) so worship i the god of my fathers , — the sect of the nazarenes , so tertullus calls it in his opening of the indictment against paul , acts 24.5 . it 's call'd this way , acts 9.2 . and that way , acts 19.9 . as if it were a by-path out of the common road. the practice of serious godliness is still look'd upon by many as a sect that is a party-business , and a piece of affected singularity in opinion and practice tending to promote some carnal design , by creating and supporting invidious distinctions among men. this is the proper notion of a sect , and therefore the masters and maintainers of sects are justly in an ill name , as enemies to the great corporation of mankind ; but there is not the least colour of reason to put this invidious and scandalous character upon the christian religion . however , it may be mistaken and misrepresented , it is very far from being really a sect. there were sects of religion among the jews ; we read of the sect of the sadducees , acts 5.17 . which was built upon peculiar notions , such as overturn'd the foundation of natural religion , by denying a future state of rewards and punishments : there was also the sect of the pharisees , acts 15.5 . the straitest sect of their religion , acts 26.5 . which was founded in the observance and imposition of singular rites and customs , with an affected separation from , and contempt of all mankind : these were sects : but there is nothing of the spirit and genius of these in the christian religion , as it was instituted by its great author . 1. true christianity establisheth that which is of common concernment to all mankind , and therefore is not a sect. the truths and precepts of the everlasting gospel are perfective of and no way repugnant to the light and law of natural religion . is that a sect which gives such mighty encouragements and assistances to those that in every nation fear god and work righteousness ? acts 10.34 . is that a sect which tends to nothing else but to reduce the revolted race of mankind to their ancient allegiance to the great creator , and to renew that image of god upon man which was his primitive rectitude and felicity ? is that a sect which proclaims god in christ reconciling the world unto himself , and recovering it from that degenerate and deplorable state into which it was sunk ? is that a sect which publisheth good-will towards men , and christ the lamb of god taking away the sins of the world ? surely that which concurs so much with the uncorrupted and unprejudiced sentiments , and conduceth much more to the true and real happiness of all mankind cannot be thought to take its rise from such narrow opinions , and private interests , as sects ow their original to . 2. true christianity hath a direct tendency to the vniting of the children of men , and the gathering of them together in one , and therefore is far from being a sect , which is suppos'd to lead to division , and to sow discord among brethren . the preaching of the gospel did indeed prove the occasion of contention . our saviour foresaw and foretold it would be so , luke 12.51 , 52 , 53. that his disciples and followers would be men of strife , in the same sense that the prophet was , jer. 15.10 . not men striving , but men striven with ; but the gospel was by no means the cause of this contention , for it was intended to be the cure of all contention . if there be any who under the cloak and colour of the christian name cause divisions , and propagate feuds and quarrels among men , let them bear their own burthen ; but it is certain that the christian religion as far as it obtains its just power and influence upon the minds of men will make them meek and quiet , humble and peaceable , loving and useful , condescending and forgiving , and every way easy , and acceptable and profitable one to another . is that a sect which was introduced with a proclamation of peace on earth ? that which beats swords into plow-shares , and spears into pruning-hooks ? or , was he the author of a sect who is the great creator of vnity , and who died to break down partition walls , and to slay all enmities , that he might gather together in one the children of god that were scattered abroad ? was he the author of a sect who came into the world not to destroy mens lives , but to save them , and who taught his followers not only to love one another , but to love their enemies , and to count every one their neighbour , that they could be any way serviceable to ? 3. true christianity aims at no worldly . benefit or advantage , and therefore must by he means be call'd a sect. those that espouse a sect are suppos'd to be govern'd in it by their secular interest , and to aim at wealth , or honour , or the gratification of some base lust : the pharisees proved themselves , to be a sect by their thirst after the praise of men , and their greedy devouring of widows houses : but the professors of christianity have not only been taught by the law of their religion , to live above this world , and to look upon it with a holy contempt , but have been expos'd by their profession to the loss and ruine of all their secular comforts and enjoyments . are those to be accounted politick and designing sectaries that have for christ chearfully suffered the loss of all things ? is that a sect which instead of prefering a man to honour , or raising him an estate , lays him open to disgrace and poverty , renders him obnoxious to fines and forfeitures , banishments and imprisonments , racks and tortures , flames and gibbets , which were the common lot of the primitive christians ? caesar vaninus a sworn enemy to the christian religion , and one who was industrious in searching out objections against it , own'd he could find nothing in it that savour'd of a carnal and worldly design ; no , it hath always approv'd it self a heavenly calling , and the strictest professors of it ( even their enemies themselves being judges ) have had their conversation in the world in simplicity , and godly sincerity , not with fleshly wisdom : very unjustly therefore it is called a sect. as to this therefore , suffer a word of caution and exhortation . 1. let us take heed lest our profession of religion degenerate into any thing which may make it look like a sect. christianity as it was instituted by christ is not a sect , let not christians then be sectaries . we make our profession of religion a sect when we monopolize the church and its ministry and sacraments , and spend that zeal in matters of doubtful disputation which should be reserved for the weightier matters of the law. when we place our religion in meats and drinks , which should be placed in righteousness , and peace , and joy in the holy ghost . when we profess religion with a conceit of our selves , and a contempt of others , and with any worldly secular design ; when we sacrifice the common interests of christ's kingdom to the particular interests of a party , and in a word , when our profession is tainted with the leaven of the pharisees , which is both sowring and swelling , then it degenerates into a sect. let us therefore adhere to the sure and large foundations , and be acted by a principle of love to , and so maintain communion with all that in every place , and under every denomination , call on the name of jesus christ our lord , both theirs and ours . let us be modest in our opinions , charitable and candid in our censures , self-denying in all our converse , acting always under the influence of that wisdom that is from above , which is first pure , then peaceable , gentle and easy to be intreated , full of mercy and good fruits , without partiality and hypocrisy , that by this well-doing we may put to silence the ignorance of those who call religion a sect. 2. let us not be deterr'd from serious godliness , or any of the instances of it , by the invidious name of a sect , which is put upon it . if a strict and sober and circumspect conversation , a conscientious government of our tongue , praying and singing psalms in our families , a religious observation of the lord's day , a diligent attendance upon the means of grace , joyning in religious societies for prayer and christian conference , and endeavouring in our places the suppression of profaness and immorality , if these and the like be call'd and counted the marks and badges of a sect , let us not be moved at it , but say as david did , 2 sam. 6.22 . if this be to be vile , i will be yet more vile . if the practice of piety be branded as a sect , it is better for us to come under the reproaches of men for following it , than under the curse of god for neglecting it . it is a very small thing to be judged of man's day , but he that judgeth us is the lord : let us therefore be more afraid of being sectaries , than of being call'd so . secondly , the christian religion is here said to be every where spoken against . that it was spoken against was evident enough , but that it was every where spoken against , was more than they could be sure of : they did not know all places , nor had they correspondence with , or intelligence from every country ; but we must not wonder if those that oppose the truth as it is in jesus , make no conscience of transgressing the laws of truth in common conversation . but we will suppose that the acquaintance and converse of those jews at rome lay mostly with those that were enemies to christianity , and spoke against it , and they therefore concluded it every where spoken against because they found it spoken against in all places that they came to , or had advice from . thus apt are we to embrace that as a general sentiment and observation which we find received by those that we usually associate with , and so we run our selves into mistakes , which larger and more impartial enquiries would soon rectify . but we will take it for granted , however , that what they said was true , not because they said it , but because the experience of all ages doth confirm it , and concur with it : so that a little acquaintance with books and the world will prove the observation which we ground upon this text ; that it is , and always hath been , the lot of christ's holy religion , to be every where spoken against . or thus : that true christianity hath all along met with a great deal of opposition and contradiction in this world. i purpose not to enter into a particular disquisition of that which has been , and is spoken against religion , nor do i undertake at present to shew how false and unreasonable it is , that hath been done many a time by the best hands , and so effectually that every impartial eye must needs look upon the cause of the adversaries of religion to be a baffled cause : but i shall only make some improvement of this general observation , which cannot be unseasonable in an age wherein the gates of hell seem to be making their utmost efforts against the church ; and the devil , as the calumniator and false accuser to be more wroth than ever with the woman the church , and to push on the war with an unusual vigor against the remnant of her seed , which keep the commandments of god , and have the testimony of jesus christ . i shall therefore ( 1. ) enquire what it is in christianity that is spoken against . and ( 2. ) shew you why so holy and excellent a religion is spoken against , and then draw some inferences from this observation . for the first , who and what it is that is spoken against . 1. jesus christ , the author of our religion , is every where spoken against . when the first-begotten was brought into the world , old simeon , among other great things , pronounced this concerning him , that he was a sign which should be spoken against , and by that means was set for the fall of many , luke 2.34 . when he was here upon earth he was spoken against . the stone , which was design'd to be the head of the corner , was rejected , and set at naught by the builders . it was not the least of his sufferings in the days of his flesh , that he endured the contradiction of sinners against himself , heb. 12.3 . they spoke against his person as mean and contemptible , and one that had no form , nor comliness : they spoke against his preaching as false and deceiving , john 7.12 . as factious and seditious , luke 23.2 . as senseless and ridiculous , for the pharisees derided him for it , luke 16.14 . they spake against his miracles as done in confederacy with belzebub the prince of the devils , mat. 12.24 . they spoke against his morals , charging him with blasphemy against god , profanation of the sabbath-day ; and all the instances of debauchery which were usually met with in a gluttonous man , a wine-bibber , and a friend of publicans and sinners , mat. 11.19 . they spoke against his followers as a company of ignorant despicable people , john 7.48.49 . when he was in his sufferings , pass through all the steps and stages of them , and you will find him every where spoken against , they reproched him in all his offices , in his office of teaching , when they challenged him to tell who smote him : in his office of saving , when they challenged him to save himself as he had saved others . in his office of ruling , when they challenged him to prove himself the king of the jews by coming down from the cross . the common people spoke against him , even they that passed by reviled him . the pharisees & chief priests , the grandees of the church were as severe as any in their reflections upon him , princes also did sit and spake against him , herod and his men of war set him at nought , made nothing of him that made all things . nay , even now he is set down at the right-hand of the majesty on high , far above all principalities and powers , i. e. both good and evil angels , so as to be no more hurt by the contradictions of the one , than he is benefitted by the adorations of the other , yet still he is spoken against . besides the contempt cast upon him by the jews and mahometans , are there not with us , even with us , those that daringly speak against him ? arians and socinians are daily speaking against him as a meer man , thinking that a robbery in him , which he thought none , to be equal with god ; quakers and enthusiasts speak against him as a meer name , setting up i know not what christ within them , while they explode that jesus that was crucified at jerusalem . atheists and deists speak against him as a meer cheat , accounting the religion he established a great imposture , and his gospel a jest . profane and ignorant people speak slightly of him , as if our beloved were no more than another beloved ; and some speak scornfully of him , as julian the apostate did , that call'd him in disdain the galilean , and the carpenter's son. such as these are the hard speeches , which ungodly sinners have spoken against him , the lord rebuke them , even the lord that hath chosen jerusalem rebuke them . 2. god himself the great object of our religious regards , is every where spoken against . it is not only the christian revelation that is thus attack'd by virulent and blasphemous tongues , but even natural religion also . the glorious and blessed god the great creator and benefactor of the universe , that doth good to all , and whose tender mercies are over all his works , even he is every where spoken against . some deny his being : tho' his existence be so necessary , so evident , that if he be not , t is impossible any thing else should be , yet there are fools who say in their hearts , what they dare not speak out , that there is no god , psal . 14.1 . and he that saith there is no god wisheth there were none , and if he could help it there should be none . others blaspheme the attributes of god , that charge the all-seeing eye with blindness , saying , the lord shall not see , psal . 94.7 . that charge the eternal mind with forgetfulness , saying , god hath forgotten , psal . 10.11 . that charge the almighty arm with impotency , saying , can god furnish a table in the wilderness , which is there call'd speaking against god , psal . 78.19 , 20. those speak against god that promise themselves impunity in sin , saying , they shall not surely die , and god will not require it . and those that boldly allow their impiety and irreligion , saying unto the almighty depart from us — job . 21.14 , 15. some speak meanly of god , tho' he is infinitely great and glorious , others speak hardly of him , tho' he is infinitely just and good. the name of god is spoken against by the profane using of it ; so it is construed psal . 139.20 . they speak against thee wickedly , thine enemies take thy name in vain . can there be a greater slight put upon the eternal god than for men to use his sacred and blessed name as a by-word , with which they give vent to their exorbitant passions , or fill up the vacancies of their other idle-words ? the name of god is thus abus'd not only by those that belch out bloody oaths and curses which make the ears of every good man to tingle , but by those that mention the name of god slightly and irreverently , in their common conversation ; in whose mouths he is near when he is far from their reins . to use those forms of speech which properly signify an acknowledgment and adoration of god's being , as o god , or o lord , or an appeal to his omniscience , as god knows , or an invocation of his favour , as god bless me , or god be merciful to me ; i say , to use these or the like expressions impertinently , and intending thereby to express only our wonder , our surprize , or our passionate resentments , or any thing than that which is their proper and awful signification , is an evidence of a vain mind , that wants a due regard to that glorious and fearful name , the lord our god. i see not that the profanation of the ordinance of praying , is any better than the profanation of the ordinance of swearing . the serious consideration of this , i hope , might prevent much of that dishonour which is done to god , and to his holy name , by some that run not with others to an excess of riot . the providence of god is likewise every where spoken against by murmurers and complainers that quarrel with it , and find fault with the disposals of it , and when they are hardly bestead curse their king and their god. thus is the mouth of the ungodly set against the heavens , and their tongue walketh through the earth . 3. the word of god the great rule of our religion is every where spoken against , so it was when it was first preached , wherever the apostles went preaching the doctrine of christ they met with those that spake against it , contradicting and blaspheming , acts 13.45 . so it is , now it is written , atheists speak against the scriptures as not of authority , papists speak against it as dark and uncertain further than it is expounded , and supported by the authority of their church , which * receives unwritten traditions pari pietatis affectu ac reverentiâ , with the same pious affection and reverence that they receive the scripture , nay , and if we may judge by their practice , with much more . thus is the word of god blasphemed by them who call themselves the temple of the lord. but if we take away revelation ( as the deists do ) all religion will soon be lost , and if we derogate from the scriptures ( as the papists do ) all revelation is much endangered . those also speak against the scriptures , who profanely jest with them , and that they may the more securely rebel against scripture laws , make themselves and their idle companions merry with the scripture language . the word of the lord is unto them a reproach , as the prophet complains , jer. 6.10 . and another prophet found it so , whose serious word of the necessity of precept upon precept was turned into an idle song , ( as grotius understands it ) isa . 28.13 . the word of the lord was unto them precept upon precept — very likely it was done by the drunkards of ephraim , spoken of v. 1. and it gave occasion to that caution , v. 22. be ye not mockers lest your bands be made strong . profligate and debauched minds relish no wit like that which ridicules the sacred text , and exposeth that to contempt : as of old the insulting babilonians must be humour'd with the songs of sion ; and no cups can please belshazzar in his drunken frollick but the sacred vessels of the temple . thus industrious are the powers of darkness to vilify the scriptures , and to make them contemptible ; but he that sits in heaven shall laugh at them , for in spite of all the little efforts of their impotent malice , he will magnifie the law and make it honourable , according to the word which he hath spoken , isa . 42.21 . 4. the people of god , the professors of this religion are every where spoken against . not only those of some particular perswasion or denomination , but ( without regard to that ) such as have been zealous in fearing god , and working righteousness have been , in many places , very much spoken against . our blessed saviour hath told his disciples what treatment of this kind they must expect , that they should be revil'd and have all manner of evil said against them falsly , mat. 5.11 , 12. that they and their names should be cast out as evil , luke 6.22 . and if they called our master , belzebub , no nick-names fastned upon his followers can seem strange . mat. 5.25 . mocking was an old way of persecuting the covenant-seed , for thus , he that was after the flesh , betimes persecuted them that were after the spirit . compare gen. 21.9 . with gal. 4.29 . god's heritage hath always been as a speckled bird , that all the birds are against , jer. 12.9 . and his children for signs and for wonders in israel , that every one hath a saying to . isa . 8.18 . even wisdoms children have been call'd and counted fools , and their life madness ; the quiet in the land represented as enemies to the publick peace ; and those who are the greatest blessings of the age branded as the troublers of israel . the primitive christians were painted out to the world under the blackest and most odious characters that could be , as men of the most profligate lives and consciences , and that even placed their religion in the grossest impieties and immoralities imaginable . their enemies found it necessary for the support of the kingdom of the devil , the father of lies and slanders , ( fortiter calumniari ) to characterize them as the worst of men , to whom they were resolv'd to give the worst and most barbarous treatment . it had not been possible to have baited them , if they had not first dress'd them up in the skins of wild beasts . and as then , so ever since , more or less in all ages of the church , reproach hath been entail'd upon the most serious and zealous professors of religion and godliness . 5. the ministers of christ , the preachers of this religion , are with a distinguishing enmity every where spoken against . under the old testament god's messengers and his prophets were generally mocked and misused , and it was jerusalem's measure-filling sin. 2 chron. 36.16 . 't was one of the devices they devis'd against jeremiah to smite him with the tongue , because they would not , and they desired tha● others might not give heed to any of his words , jer. 18.18 . those to whom the prophet ezekiel was a very lovely song , and with their mouths showed much love to him , yet were still talking against him by the walls , and in the doors of their houses , and god lets him know it . ezek. 33.30 , 31 , 32. and then it is not strange if the ministers of the new testament ( in which truth shines with a stronger light ) be with no less enmity spoken against by those that love darkness rather than light. the apostles , those prime ministers of state in christ's kingdom were so loaded with reproach , that they were made a spectacle to the world , a spectacle of pity to those that have either grace or good nature , but a spectacle of scorn to those that had neither . they were trampled upon as the filth of the world ; and whereas the off-scouring of any thing is bad enough , they were look'd upon as the off-scouring of all things ; even unto this day ; after they had in so many instances approv'd themselves well , and could not but be made manifest in the consciences of their worst enemies , 1 cor. 4.9 , 13. and it hath all along been the policy of the churches enemies by all marks possible to bring the ministry into contempt , and to represent the churches nazarites , even those that were purer than snow , whiter than milk , and more ruddy than rubies , with a visage blacker than a coal , so that they have not been known in the streets . i allude to that complaint , lam. 4.7 , 8. marvel not , if the standard-bearers be most struck at . 6. the christian religion it self hath been and still is every where spoken against . the truths of it contradicted as false and groundless , the great doctrines of the mediation of christ , and the resurrection of the dead were ridicul'd by the athenian philosophers , acts 19.18 , 32. the laws of it faulted as grievous and unreasonable , as hard sayings , which could not be born , by those who bid open defiance to the obligation of them , and say , let us break their bands asunder , and cast away their cords from us , ps . 2.3 . the ordinances of it despis'd as mean , and having no form nor comeliness . sabbaths mock'd at , as of old , lam. 1.7 . and the sanctification of them represented as only a cloak for idleness . sacraments reproach'd , and the sacred memorial of christ's death and sufferings , by the persecutors of the primitive christians represented to the world as the bloody and inhumane killing and eating of a child , and their love feasts and holy kiss ( which were then in use ) as only introductions to the most abominable uncleanness . primitive christianity was industriously put into an ill-name : it was call'd emphatically the atheism , because it overthrew idolatry , and undermin'd the false gods , and worships that had so long obtain'd . this was the out-cry at ephesus , that if paul's doctrine took place , the temple of the great goddess would be despis'd , acts 19.26 , 27. it was also branded as a novelty , and an up-start doctrine , because it took people off from that vain conversation which they had received by tradition from their fathers . it was call'd at athens a new doctrine , and industriously represented in all places as a mushrome sect , that was but of yesterday . it was look'd upon as nearly allied to judaism , because it was so much supported by the scriptures of the old testament , and nothing was more despicable among the romans than the jews , and their religion . the professors of christianity were look'd upon as unlearned and ignorant men , acts 4.12 . the very dregs and refuse of the people . julian forbad the calling of them christians , and would have them called nothing but galileans , thereby to expose them to the contempt of those who are ( as indeed most people are ) govern'd more by a sound of words than by the reason of things . thus when the devil was silenced in his oracles ( as it is well known he was upon the setting up of christianity in the world ) his mouth was opened in lies and slanders ; and being forced to quit his pretentions to a deity , he appears bare-faced , as a devil , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) a false accuser . the reformed religion in these latter ages , hath been in like manner spoken against : though it maintains all that , [ and only that ] doctrine , which christ and his apostles preach'd , and was before luther there , where popery , as such , never was before or since , that is , in the holy scriptures , yet the professors and preachers of it have been call'd and counted hereticks , and schismaticks , and by all possible artifices expos'd to the odium of the people , that none might buy or sell , i. e. have the benefit and comfort of civil society and commerce , that had not the mark , or the name of the beast , or the number of his name . nay , even among some that profess the christian and reformed religion , yet the practice of serious godliness is very much spoken against . the power of religion is not only disliked and deny'd , but contradicted and condemned by those that rest in the form. they that call the evil , good , will call the good , evil ; and it is not strange if they , who abandon themselves to work all uncleanness with greediness , speak ill of such as run not with them to the same excess of riot , where the wicked walk on every side , he that departeth from evil maketh himself a prey . the old enmity between the seed of the woman and the seed of the serpent is still working , and the old game every day plaid over again . the truth as it is in jesus , and the truth which is according to godliness will be contradicted by those that lye in wait to deceive . bigots on all sides will have something to say against catholick charity and moderation : they that are fervent in spirit , serving the lord , and forward to every good work , must expect to be evil spoken of by such as affect a lukewarmness , and indifferency in religion : nor can those who walk circumspectly , not as fools but as wise , escape the lash of their tongues who live at large , and walk loosly , and at all adventures , as the fools in israel . i come now in the second place to enquire what 's the reason that so holy and excellent a religion as christianity is , meets with such hard usage , and is thus spoken against , every where spoken against : when we hear such an out-cry as this made against christianity , it is natural to us to enquire , as pilate did when such a clamour was raised against its author , why , what evil hath it done ? truly we may say concerning it as pilate did concerning him , we find no fault in it . which of all its opposers convinceth it of sin or error ? it invades no man's right , breaks in upon no man's property , is no disturbance of the peace , no enemy to the welfare of families and societies , is no prejudice at all to the interests of states aad princes , but to all these highly beneficial and advantageous : why then is it thus accused , condemned and spoken against ? we will endeavour to find out the true reason of it , though it is impossible to assign a justifiable reason of that which is most unreasonable . 1. the adversaries of religion speak against it because they do not know it . sound knowledge hath not a greater enemy in the world than ignorance . our lord jesus was therefore despised and hated by the world , because the world knew him not , john 1.10 . if they had known the dignity of his person , the excellency of his doctrine , and the gracious design and purpose of his coming into the world , certainly they would not have crucified the lord of glory , 1 cor. 2.8 . they that did it , did it through ignorance , and knew not what they did . thus they who say to the almighty , depart from us , could not say so if they did not at the same time studiously decline the knowledge of his ways . no man will speak against religion and the power of it , that hath either seriously weighed the proofs and evidences of it , or impartially tried the comfort and benefit of it . if they knew this gift , this inestimable gift of god , instead of speaking against it , they would covet it earnestly as the best gift . he that looks at a distance upon men dancing , would think them to be mad : ( it was peter martyr's comparison , in a sermon which had so good an influence upon the conversion of the marquess of vico ) but let him come nearer them , and observe the regularity and harmony of all their motions and postures , and he will not only admire their order , but find in himself an inclination to join with them : so he that contents himself with a distant and transient view of the practice of piety will perhaps take up hard thoughts of it , but a better acquaintance will rectify the mistake . when the spouse in the canticles had given a description of her beloved to the daughters of jerusalem , the same who before had scornfully ask'd , what is thy beloved more than another beloved ? now as seriously enquire , whither is thy beloved gone , that we may seek him with thee ? the people of god are called his hidden ones , and their life is a hidden life , their way above , and therefore it is that the world speaks evil of them , because it knows them not . 1 joh. 3.1 . they who speak evil of these dignities , speak evil of those things which they know not , as the apostle speaks jude 8.10 . how unjust then , and unreasonable is the enmity and malice of the adversaries of religion , to condemn that which they never enquired into , and to load that with the vilest reproaches which for ought they know , merits the highest encomiums ! and how excellent then are the ways of god , which none speak ill of but those that are unacquainted with them ! while those that know them witness to the goodness of them , and wisdom is justified of all her children , mat. 11.19 . 2. they speak against it because they do not like it , and we know ill-will never speaks well . tho' they have little acquaintance with religion , yet they know this concerning it in general , that it is not agreeable with the way of their hearts which they are resolved to walk in , nor with the course of this world , which is the card and compass they steer by , and from which they take their measures ; they know this , that it lays a restraint upon their appetites and passions , and consists much in the mortifying of their beloved lusts and corruptions , and therefore they have a secret antipathy to it : the carnal mind , which is enmity against god , is so against all that bear the image of god. christ hath bidden his disciples to expect the hatred of the world , and not to marvel at it , joh. 15.18 , &c. they who hate to be themselves reform'd will never love those that are reform'd : out of the abundance therefore of the heart , and the malignity that is there , it is no marvel if the mouth speak ; where the root of bitterness is , it will bear gall and wormwood . the daring sinner that stretcheth out his hand against god finds his hand too short to reach him ; but say they , with our tongue will we prevail , our lips are our own . the beast that made war with heaven in the apocalyptick vision , though he had ten horns , and those crown'd , yet is not described doing mischief with them , but opening his mouth in blasphemy against god , to blaspheme his name , and his tabernacle , and them that dwell in heaven , rev. 13.5 , 6. the poison of the serpents seed is under their tongue , rom. 3.13 . 3. they speak against religion because it speaks against them . they who have fellowship with the unfruitful works of darkness , hate the light which discovers them , joh. 3.19 . nor do any curse the rising sun but those that are scorch'd by it . why were the pharisees so exasperated against our saviour but because he spake his parables against them , and laid them open in their own colours ? why did the world hate him who so loved the world , but because he testified of it that its works are evil ? why had joseph's brethren such a spleen against him , but because he was a witness against them , and brought to his father their evil report ? why did ahab hate micajah , and call elijah his enemy but because they were the faithful reprovers of his wickedness , and never prophesied good concerning him , but evil ? why did the inhabitants of the earth rejoyce when the witnesses were slain , but because those two prophets by their plain and powerful preaching tormented them that dwelt upon the earth ? the everlasting gospel is a testimony , either to us to convince us , or against us to condemn us , and then no wonder if those speak against it who hate to be convinced by it , and dread to be condemned by it . the prophet complains of those that laid snares for him that reproveth in the gate ; and why is it faithful ministers are so much hated , but because their business is to shew people their transgressions ? if they would flatter sinners that flatter themselves in a sinful way , and cry peace to them , to whom the god of heaven doth not speak peace , they might avoid a great deal of reproach and censure ; but they dare not do it . they are not to make a new law and gospel , but to preach that which is made : they have their rule in that caution given to the prophet , jer. 15.19 . let them return unto thee , but return not thou unto them . the hearts and lives of men must be brought to comply with the word of god , for the word of god can never be made to comply with the humours and fancies of men. ministers as they would not for the world make the way to heaven any straiter or narrower than christ hath made it , so they dare not make it any broader or easier , nor offer life and salvation upon any other terms than the gospel hath already settled . if they aim at pleasing men , they cannot approve themselves the servants of christ , and therefore are they so much spoken against . and the same is the reason why the most strict and serious christians are so much spoken against , because their piety and devotion , their justice and sobriety , their zeal and charity , is a standing reproof to the wicked world , and condemns it , as the faith and holy fear of noah condemned the infidelity and security of the old world. the sodomites were vexed at lot's conversation as much as he was at their filthy conversation . wherefore doth the blood-thirsty hate and revile the vpright , while the just seek his soul , but for the same reason for which cain hated abel , because his own works were evil and his brothers righteous . now for the application of this doctrine . let us see what good use we may make of this observation concerning the wickedness of the wicked in speaking so much against religion and godliness , and what is our duty in reference hereunto . first , let us admire the patience and forbearance of the god of heaven , in that he bears so much , and so long , with those that thus speak against him and his holy religion . the affront hereby given him is very great , and ( we would think ) intollerable , even hard speeches that reflect upon an infinite majesty , have in them a kind of infinite malignity . he hears and knows all that which is said against him , and against his truth and vvays , and as a jealous god resents it . he hath always power in his hands to punish the proudest of his enemies , nor would their immediate ruine be any loss to him , and yet sentence against these evil words and works is not executed speedily : be astonished o heavens , at this , and wonder o earth ! that those wretches which rebel against the beams of such light and glory , which spurn at the bowels of such love and grace , are not immediately made the visible monuments of divine vvrath and vengeance , and like sodom and gomorrah , set forth for an example ! that the blasphemers and scoffers of these last days are not instantly struck dumb , struck dead . that he who hath so much said against him , yet doth himself keep silence , and doth not answer all these reproaches and contradictions ( as he easily could ) in thunder and lightning . though his silence and forbearance is turn'd to his reproch even by those that have the benefit of it , who therefore think him altogether such an one as themselves , and take occasion from his patience to question his faithfulness , and challenge his justice , saying , where is the promise of his coming ? yet he bears , and his patience is stretched out even to long-suffering , because he is not willing that any should perish , nor that any means should be left untried to prevent their perishing . therefore he bears with sinners , because this is the day of his patience , and of their probation . the wrath of god is reveal'd from heaven in the word of god , that we might be aw'd by faith , more than in present providences , which would be an aw to sense . but there is a day coming , a dreadful day , when our god shall come , and shall no longer keep silence , a day foretold in the early ages of the vvorld , by enoch the seventh from adam , when judgment shall be executed upon ungodly sinners for all their hard speeches , which day he will not anticipate , for he knows it is coming , psal . 37.13 . it is agreeable to the regular course of justice , that all judgments be adjourn'd till the judgment-day , and all executions defer'd till execution-day : and therefore now he condescends to reason with those that speak against him , for their convicttion , as he doth by the prophet ezek. 18.25 , &c. where he fairly debates the case with those who said , the way of the lord is not equal , that every mouth may be stopped with an unanswerable argument before it be stopt with an irreversible sentence , and those who have spoken against him may be sent speechless to hell. he keeps silence now , because when he doth speak he will be justified . when our lord jesus was here upon earth , with what an invincible patience did he endure the contradiction of sinners ; when so many ill things were witnessed against him he was silent , to admiration , answered not a word to all their unjust calumnies and accusations , but at the same time he bound them over to the judgment of the great day by that awful word , mat. 26.64 . hereafter ye shall see the son of man sitting on the right hand of the power , — and still he bears in expectation of that same day . he doth not take vengeance presently because he hath an eternity before him for the doing of it . and by the way , we may infer from hence , that those who would be like their heavenly father , must bear reproach and contradiction patiently . when any thing is said against us , reflecting never so little disparagement upon us , or our families , our resentments of it are very sensible , and we are apt to take it hainously ; nay , and to say we do well to be angry , for it is not a thing to be endur'd ; not to be endur'd ! o think how much god bears with the contempt and reproach cast upon his great name , and that will surely qualify our resentments of any indignity done to our little names ! who are we that we must not be spoken against ? or what are our sayings that they must not be contradicted ? such affronts as these we should learn to bear as david did when sbimei cursed him , so let him curse ; and as the son of david did when his enemies reviled him , blessing them that curse us , and praying for them that thus persecute us , that we may be the children of our father which is in heaven . god adjourns his vindication to the great day , and then surely we may adjourn ours to that day as st. paul doth his , 1 cor. 4.5 . secondly , let us acknowledge the power of divine grace , in keeping up the christian religion in the world , notwithstanding the universal contradiction , and opposition it hath met with . one would think that a way thus spoken against every where should have been long ere this lost and ruin'd , and the christian name cut off , to be no more in remembrance ; which its adversaries have so industriously endeavoured ; if it had been of men , it had certainly come to naught quickly , though they had let it alone , but being of god , it was to admiration victorious over all opposition . a sect , a cheat could never have supported it self against so much contradiction ; no human power or policy could have kept it up , nor any thing less than an almighty arm. the continuance of the christian religion in the world to this day is a standing miracle for the conviction of its adversaries , and the confirmation of the faith of those that adhere to it . vvhen we consider what a mighty force was raised by the powers of darkness against christianity when it was in its infancy , how many they were that spoke against it , learned men , great men , books were written , laws were made against it ; those that spoke for it , how few were they ? and how mean and despicable ! the foolish things of the vvorld , and the weak , and yet we see the word of god mightily growing and prevailing . must we not needs say , this is the lord 's doing , & it is marvellous in our eyes ? the several false religions of the heathen with their various superstitions and idolatries , though they gave very little opposition one to another , but agreed together well enough , yet having no foundation in truth they all wither'd away , and dwindled to nothing , and after the mighty sway they had born , and all means possible us'd to support 'em , at length their day came to fall , their oracles silenced , their altars deserted , and the gods themselves were famished , ( zeph. 2.11 . ) and perished from the earth , according to that prediction , jer. 10.11 . which is put into the mouths of the captiv'd jews , to retort upon their insulting enemies , and for that purpose is originally in the caldee dialect : vve may ask triumphantly , not only where are the gods of humath and of arpad ? where are the gods of sepharvaim hena , and ivah , those obscure and petty deities ? but where are the gods of babylon and aegypt , greece and rome , the illustrious names of saturn and jupiter , juno and diana ? where are the gods which our british and saxon aucestors worshipped bofore they received the light of the glorious gospel ? are they not all forgotten as dead men out of mind , and their names written in the dust ? but christ's holy religion , though for some ages it was utterly destitute of all secular supports and advantages , and was assaulted on all hands by the most vigorous attacks of its daring and most implacable enemies , yet it hath strangely weather'd its point , and is in being , and , thanks be to god , in some places in a flourishing state to this day : its cause an opposed , but never a baffled cause : let us turn aside now , and see this great sight , a bush burning and yet not consum'd , and say , the lord is in it of a truth : come and see the captain of our salvation riding forth in the chariot of the everlasting gospel , with his crown upon his head , and his bow in his hand , conquering and to conquer — that which was every where spoken against christianity , was like the viper which fasten'd upon st. paul's hand , it gave people occasion to think very ill concerning it , and to look for its speedy fall , as the barbarous people concerning him whom they concluded to be a murtherer , and expected that he should have swollen , or fallen down dead . but it hath in all ages shaken those venomous beasts into the fire , and taken no harm , and so hath prov'd its own divine original . let us herein acknowledge the wisdom and power of our lord jesus , who hath so firmly built his church upon a rock that the gates of hell , i. e. all its powers , and policies , and numbers could never prevail against it . mahomet , though he industriously adapted his religion , to the sensual appetites of men , whose reason only , and not their lusts , could object against it , yet he obtain'd no strength , nor interest at all , till by a thousand artifices he had got the power of the sword , and with it forbad any upon pain of death to speak against him or his doctrine ; charging his first followers , who were to propagate his religion , if they met with any that objected against it , not to dispute with them , but to kill them immediately : by which means that grand imposture in a little time got some footing in the world ; and by the same barbarous and inhumane methods , it hath been supported now above a thousand years . and in like manner that great enemy of the church , represented in st. john's vision , maintains his interest by causing that as many as would not worship the image of the beast should be killed , rev. 13.15 . thus are errors and false religions propagated ; strip them of these supports , & they fall to the ground of course ; but on the contrary , the christian religion was planted and preserv'd not only without , but against secular force , recommended and upheld by its own intrinsick truth and excellency , and that divine power which accompanied it . the preachers and professers of it every where spoken against , and yet every where getting ground , and strangely victorious , purely by the word of their testimony , and by not loving their lives unto the death . thus is come salvation and strength , and the kingdom of our god , and the power of his christ . thirdly , let us greatly lament the folly and wickedness of those who speak against christ and his holy religion , and if we can do any thin● , have compassion upon them , and help to undeceive them , and rectify their mistakes . surely this is one of the abominations committed among us , for which we should be found among those that sigh and cry . ezek. 9.4 . one of those instances of the pride of sinners for which our souls should weep in secret , jer. 13.17 . this is that reproach of the solemn assembly which is such a burthen to all good men. zeph. 3.18 . our ears should tingle , and our hearts tremble to hear the reproach and contempt cast upon christ and his religion , or to hear of it , and looking upon our selves as nearly concern'd in sacred things , we should be sensibly touch'd with the profanation of them . to affect us herewith , let us consider , 1. the great dishonour hereby done to our god in the world. they that reflect upon his truths and ways , his word and ordinances , reflect upon him , he that toucheth these toucheth the apple of his eye ; if therefore we have any love to god , or concern for his honour , and have cordially espous'd the interests of his kingdom , what is an affront to him , will surely be a grief to us . it cannot but be a very melancholly thought to every sensible soul , that the god that made the world is made so light of in the world , that he who doth so much good to the children of men , hath so little honour from them , nay , and hath so much dishonour done him by them every day , and his name continually blasphemed . that the lord jesus , who so loved the world , is so much hated and despised by the world. the reproaches of them who thus reproach our master , if we be his faithful servants we should feel as falling upon us . and if he take what is said and done against his people , as said and done against himself , much more reason have they to find themselves aggrieved in that which is said and done against him . if we pray heartily that god's name may be hallowed , as we should do every day , we should grieve heartily that his name is dishonoured , as we see it is every day . and our resentments of the reproach cast upon god and religion , we should make a humble and pious remonstrance of before god in prayer , as king hezekiah spread rabshakeh's blasphemous letter before the lord , with that tender and affectionate request , lord bow down thine ear and hear : open , lord , thine eyes and see , 2 kin. 19.16 . how pathetically doth joshua plead , chap. 7.9 . what wilt thou do unto thy great name ? and with what a concern doth the psalmist in the name of the church insist upon this , psal . 74.10 . o god , how long shall the adversary reproach ? shall the enemy blaspheme thy name for ever ? and v. 18. remember this that the enemy hath reproached , o lord , and that the foolish people have blasphemed thy name . and how earnestly doth he beg , v. 22. arise , o god , plead thine own cause . thus should the honour of god and religion lie nearer our hearts than any other concern whatsoever . 2. consider the miserable condition of those that presumptuously speak against god and religion . tho' they may do it with an air of assurance , as if they run no hazard , yet he that rolleth this stone , it will certainly return upon him sooner or later . they that speak against religion speak against their own heads , and their own tongues will at last fall upon them . we have reason to bewail their madness , and to pity , and pray for them , for they know not what they do . miserable souls ! how will they be deceived at last , when they shall find that god is not mocked ! and that while they were studying to put contempt on religion , they were but preparing eternal shame and confusion for themselves ! the lord is a jealous god , and will not hold them guiltless that thus profane his name : their wit , and learning , and figure in the world , may embolden them in their sin , and bear them up a while in an open defiance of all that 's sacred , but nothing can prevent their utter ruine besides a serious and sincere repentance , which is an unsaying , with shame and self-lothing , of all that which they have proudly spoken against god and godliness . they that pervert the right ways of the lord will certainly fall therein , and they that wrest the scriptures do it , to their own destruction . religion's motto is , nemo me impune lacessit . 't is ill jesting with edg-tools . jerusalem will certainly be a burthensome stone to all people , that burthen themselves with it . they that spurn at the rock of salvation , will not only be unable to remove it , but will find it a stone of stumbling , and a rock of offence . and we find those who ridicul'd the word of the lord , broken , and snared , and taken . let all those therefore that mourn in sion , weep over those that will not weep for themselves ; and look with pity and compassion upon those that look upon them with scorn and contempt . 3. consider the mischief that is hereby done to the souls of others . they who thus err , their error remaineth not with themselves , but this poisonous and malignant breath infects others . words spoken against religion eat as doth a canker , and they who speak them , seldom perish alone in their iniquity , for many follow their pernicious ways . unwary souls are easily beguil'd , and brought to conceive rooted prejudices against that which they hear every where spoken against , and few have consideration and resolution enough to maintain a good opinion of that which they that set up for wits , make it their business to cry down . sergius paulus was a prudent man , and yet st. paul saw him in danger of being turned away from the faith , by the subtle suggestions of elymas the sorcerer , which therefore the apostle resented with a more than ordinary keenness . it is sad to think how many young people , who perhaps were well educated and hopeful , when they go abroad into the world , by conversing with those who lie in wait to deceive , have their minds insensibly vitiated and debauch'd , and perhaps they are made seven times more the children of hell than those that first seduced them . under a pretence of free thought , and fashionable conversation , and a generous disdain of preciseness and singularity ; atheistical principles are imbib'd , the restraints of conscience shaken off , brutish lusts not only indulg'd but pleaded for , and serious godliness and devotion look'd upon with contempt , and thus the heart is impregnably fortify'd for satan against christ and his gospel , wrath is treasur'd up against the day of wrath , and those who might have been the blessing prove the plague of their age , which is a lamentation , and shall be for a lamentation to all that wish well for the souls of men , and to those especially that are desirous of the welfare of the rising generation . fourthly , let us take heed that none of us do at at any time , directly or indirectly , speak against the ways of religion and godliness , or say a confederacy , with those that do so . submit to divine instructions given with a strong hand not to walk in the way of those people that speak ill of religion . take heed of embracing any notions which secretly tend to derogate from the authority of the holy scriptures , or to diminish the honour of religion in the soul , or of accustoming your selves to such expressions as treat not sacred things with that awful regard which is due to them . those were never reckon'd wise men that would rather lose a friend than a jest , much less are they to be accounted so that will rather lose the favour of their god. those that in their common converse make themselves merry with serious things , how can it be expected they should at any time be serious in them , or experience the influence and comfort of them ? it is not likely that those who make the word of god the subject of their jests , should ever make it the guide of their way , or find it the spring of their joys . let us not chuse to associate with those that have light thoughts of religion , and are ready upon all occasions to speak against it . it is not without good reason that among the many words with which st. peter exhorted his new converts , this only is recorded , save your selves from this untoward generation , acts 2.40 . those that listen to the counsel of the vngodly , and stand in the way of sinners , as willing to walk with them , will come at length ( if almighty grace prevent not ) to set in the seat of the scornful . let us therefore abide by that which job and eliphaz , even in the heat of dispute , were agreed in , that the counsel of the wicked shall be far from us , which protestation we have , job 21.16 . and 22.18 . it 's dangerous making friendship with those that have an enmity to serious godliness , lest we learn their way , and get a snare to our souls . there are two common pretences , and seemingly plausible ones , under which those that speak against religion shelter themselves , but they are neither of them justifiable . 1. they pretend , that it is only for argument sake , that they object against religion , and pick quarrels with it , and ( so little esteem they have of the thing call'd sincerity ) they will not be thought to mean as they say . and are the great principles of religion become such moot-points , such matters of doubtful disputation , that it is indifferent which side of the question a man takes , and upon which he may argue , pro or con , at his pleasure ? that grave and weighty saying of a learned heathen is enough to silence this pretence , mala enim & impia consuetudo est , contra deos disputandi , sive ex animo id fit , sive simulate . it 's an ill thing to talk against religion , whether a man means as he saith or no , or ( in the language of our age ) whether he speak seriously , or only banter . julian , the apostate , when , before he threw off his disguise , he frequently argued against christianity , pretended it was only for disputation sake . but out of the abundance of the heart the mouth speaks , and whence can such evil things come but from an evil treasure there ? 2. they pretend that it is not religion that they ridicule and expose to contempt , but some particular forms and modes of religious worship which they do not like . and this is one ill effect of the unhappy divisions among christians , that while one side hath labour'd to make the other contemptible ; religion in general hath suffer'd on all sides . to reprove what we think amiss , with prudence and meekness is well , but to reproach and make a jest of that which our fellow-christians look upon as sacred , and make a part of their religion , cannot be to any good purpose at all . to scoff at the mistakes and weaknesses of our brethren , is the way to provoke and harden them , but not to convince and reform them . they who think to justify this way of ridiculing those that differ from them , by the instance of elijah's jeering the priests of baal , perhaps know not what manner of spirit they are of , no more than those disciples did who would have their intemperate heats countenanced by the example of that great prophet . fifthly , let us that profess the christian religion , be very cautious that we do not give occasion to any to speak against it . if there are those in all places that are industrious to cast reproach upon religion , then we have need to walk circumspectly , and to look well to our goings , that those who watch for our halting may have no occasion given them to blaspheme . it is certain that tho' in religion there is nothing which may be justly spoken against , yet among those that profess it there is too often found that which deserves to be tax'd , and which cannot pass without just and severe reflections — pudet haec opprobria nobis — are there not those within the pale of the church , through whom , the name of god and his doctrine are blasphemed , and by reason of whom the way of truth is evil spoken of . are there not those who wear christ's livery , but are a scandal to his family , spots in the love-feasts , and a standing reproach to that worthy name , by which they are call'd ? now though it is certainly very unjust and unfair to impute the faults of professors to the religion they profess , and to reproach christianity , because there are those that are call'd christians who expose themselves to reproach ; yet it is , without question , the sin of those who give men occasion to do so . this was the condemnation in david's case , and entail'd the sword upon his house , though the sin was pardon'd , that by it he had given great occasion to the enemies of the lord to blaspheme , 2 sam. 12.14 . let us therefore double our diligence and care , to give no offence either to jew or gentile , that religion which hath so often been wounded in the house of her friends , may never be wounded through our sides . if we enquire ( as we are commanded to do ) what it is that gives occasion of reflection upon religion , we shall find that the imprudences of those that profess it , give some occasion , but their immoralities much more . 1. the imprudences of christians often turn to the reproach of christianity . there may be such over-doing even in well-doing , as may prove undoing . when more stress is laid than ought to be upon some instances of religion , to the justling out of others , and the exercises of devotion are either mis-timed , or mis-placed , or mis-proportion'd , religion is hereby mis-represented , or look'd upon to disadvantage . rash and indiscreet zeal may give occasion to those who seek occasion to speak against all religious zeal . therefore walk in wisdom towards them that are without . religion is a most sweet and pleasant and amiable thing : let not us by our indiscretion make it a task to our selves , and a terror to others . the more the children of god are children of wisdom , the more they justify it , and its ways . christian prudence is very much the beauty and strength of christian piety . though it will secure the welfare of our own souls if we walk in our integrity , yet it is necessary for the preserving of the credit of our profession , that we walk in wisdom , that wisdom of the prudent which is to understand his way , that wisdom which is profitable to direct . and if any man lack this wisdom , let him ask it of god , who gives liberally , and upbraids us not with our folly. pray with david , psal . 27.11 . teach me thy way , o lord , and lead me in a plain path because of mine enemies . ( hebr. because of mine observers . ) our enemies are our observers , and will be ready to reproach our way , for the sake of the false steps we take in it , and therefore we have need to ponder the path of our feet , and let discretion guide and govern our zeal . 2. the immoralites of those who profess christianity turn much more to the reproach of that holy religion ; when those that are called christians , are griping and covetous , and greedy of the world , when they are false and deceitful , and unjust in their dealings , sowre and morose , and unnatural to their relations , turbulent and unquiet in societies , when they are froward and passionate , proud and haughty , hard-hearted and oppressive , loose and intemperate . when they are found guilty of lying and cheating , drunkenness or uncleanness . when it appears that they keep up some secret haunts of sin , under the cloke and covert of a specious profession , when they that profess the christian faith lick up the vomit of heathen , and allow themselves in those things that are contrary to the light and law even of natural religion . this is that which opens the mouths of the adversaries to speak reproachfully of that religion , the profession of which is made to consist with such vile practises , which cannot possibly consist with the power of it . this makes people ready to say as that mahometan prince did , when the christians had broke their league with him , o jesus , are these thy christians ? or as the complaint was upon another occasion , aut hoc non evangelium , aut hi non evangelici , either this is not gospel , or these are not to be call'd professors of the gospel . if ministers give offence in any thing , not they only , but their ministry will be blamed . nay , if servants , christians of the lowest rank and figure , if they be unfaithful , and disobedient to the government they are under , the name of god , and his doctrine , is likely to be blasphemed . let us therefore who profess relation to the eternal god , and dependance upon the blessed jesus , and a regard to the holy scriptures , as we tender the reputation of our religion , walk worthy of the lord unto all pleasing . let us order our conversation so in every thing , as that we may adorn the doctrine of god our saviour . while we are call'd by so good a name , let us not dare to do an ill thing . the disciples of christ are as a city upon a hill , and have many eyes upon them , and therefore have need to behave themselves with a great deal of caution , and to abstain from all appearance of evil . let us not do any thing that is unjust , or unbecoming us , nor allow our selves in that which we know the gospel we profess doth by no means allow of , lest we be to answer another day , for all the reproach of religion which we have occasion'd : how light soever we may make of this now , we shall find that it will greatly enflame the reckoning shortly , when god will affect the honour of his own name , and will be glorified upon those by whom he was not glorified . in consideration of this , let us see to it that we have our conversation honest among the adversaries of our religion , that they who speak against us as evil doers , may , by our good works which they shall behold , be brought to glorify god , and to entertain good thoughts of religion , or at least , that we may with well-doing put to silence the ignorance of foolish men. our religion , i am sure , is an honour to us ; let not us then be a dishonour to it . sixthly , if there be those every where that speak against religion and godliness , let us then as we have opportunity be ready to speak for it . every christian should be both a witness and an advocate for his religion , and the rather because it is so much oppos'd and contradicted . next to our care not to be a shame to the gospel , should be our resolution not to be asham'd of the gospel . you are subpaena'd by the king of kings to appear for him in the world : ye are my witnesses saith the lord , isa . 43.10 . do not betray this cause then by declining your testimony , how much soever you may be brow-beaten and confronted . say with a holy boldness as elihu , job 36.2 . suffer me a little and i will shew you , that i have yet to speak on god's behalf . you hear what is daringly said against god , how his holy name is trampled upon and abus'd , his truths contradicted , his word and ordinances vilified , and have you never a word to say for him ? is our lord jesus appearing for us in heaven , pleading our cause there , pleading it with his own blood , and shall not we be ready to appear for him on earth , and plead his cause though it were with the hazzard of our blood ? as it is then a time to keep silence , when we our selves are spoken against , i as a deaf man heard not , so it is then a time to speak , when god is spoken against , and the honour of our religion lies at stake , and at such a time we must take heed , jest by a cowardly silence we wrong so j st a cause , as if we were either asham'd or afraid to own it . wisdom's children should take all occasions to justify wisdom , and vindicate it from the aspersions that are cast upon it . read the doom of him that is asham'd of christ and of his words in this adulterous generation . mark 8.38 . of him shall the son of man be asham'd , when he comes in the glory of his father . not confessing christ when we are call'd to it , is in effect denying him , and disowning relation to him , and they who do so , except they repent as peter did , will shortly be denied and disowned by him . if we should , with an angry countenance at least , drive away a backbiting tongue that reproacheth our brother , much more a blasphemous tongue that reproacheth our maker . should we hear a near relation or a dear friend ( in whose reputation it is natural to us to reckon our selves sharers ) spoken against and slander'd , we would readily appear in his vindication ; and have we no resentments of the contempt and contumely cast upon religion ? can we sit by contentedly to hear god and christ , and the scripture and serious godliness reflected upon , and have we nothing to say in their behalf ? common equity obligeth us to be the patrons of a just , but wronged cause . and that we may not think our selves discharged from this duty by our inability to defend the truths and ways of god , and so make our ignorance and unskilfulness in the word of righteousness , an excuse for our cowardise and want of zeal , we ought to take pains to furnish our selves with a clear and distinct knowledge of the certainty of those things wherein we have heen instructed . we must labour to understand not only the truths and principles , but the grounds and evidences of our religion , that we may be able to give an answer ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an apology ) to every man that asks us a reason of the hope that is in us . how industrious are the prophane wits of the age to find out something to say against religion , and should not that quicken us to provide our selves with the armor of righteousness , both on the right hand and on the left , aiming at the riches of the full assurance of vnderstanding ? and if we do ( as there is occasion ) with humility and sincerity , and from a principle of zeal for god , and his honour , appear in defence of religion , and its injur'd cause , we may doubtless take encouragement from that promise , mat. 10.19 . it shall be given you in that same hour what ye shall speak . god will own those that own him , and will not fail to furnish his faithful advocates with needful instructions , and many a time ordains such strength out of the mouth of babes and sucklings as strangely stills the enemy and the avenger . lastly , let none of us ever think the worse of the way of religion and godliness for its being every where spoken against , nor be frighten'd hereby from walking in that way . the contempt cast upon the practise of piety is with many , an invincible objection against it ; their good impressions , good purposes and good overtures are hereby crush'd and brought to nothing : they have that within 'em which tells 'em that the way of sobriety and serious godliness is a very good way , and they sometimes hear that word behind them , saying , this is the walk ye in it , but they have those about 'em that tell them otherwise , and thus the convictions of conscience are over-rul'd and baffled by the censures and reproaches of men , whose praise they covet more than the praise of god. but to take off the force of this objection , let us consider these four things . 1. consider who they are that speak against religion and godliness , not only that they are mortal men , whom the moth shall eat up like a garment , men that shall die , and the sons of men which shall be made as grass , all whose thoughts will shortly perish with them , and therefore why should we fear their reproach , or be afraid of their revilings ? nor only they that are fallible men who may be mistaken , and whose judgment is by no means decisive , nor such as will bear us out : shall we put what men say in the scale against what god saith ? let god be true and every man a liar . we must not be judg'd hereafter , and therefore should not be rul'd now by the sentiments and opinions of men : but those that speak against religion are also for the most part ill men ; men of unsettled heads , debauch'd consciences , and profligate lives . 't is the fool and none but he , that saith in his heart , there is no god. the scoffers of the last daies are men that walk after their own lusts , whose carnal , fleshly interest retains them on that side . david was abus'd by the abjects , psal . 35.15 . and the christians at thessalonica by certain lewd fellows of the baser sort , acts 17.5 . such as those are the men that make a mock at religion , and shall we be sway'd and influenced in the greatest concerns of our immortal souls by such men as these ? shall those have the government of us that have so little government of themselves ? shall the cavils and vain scoffs of those , who know not what it is to be serious , carry the day against the deliberate sentiments of all wise and good men , who have with one consent subscrib'd to the equity and goodness of religion's ways ? if we chuse such as these for our leaders , surely the blind lead the blind , and we know the consequence . 2. consider how trifling and frivolous that is which is commonly said against religion and godliness . the devil made his first fatal assault upon mankind by lies and slanders , suggesting hard thoughts of god , and promising impunity in sin ; and by the same wretched methods he still supports and carries on his interest in the world. they that speak against religion , make lies their refuge , and under falshood they hide themselves . all those bold and daring things which are spoken against religion , are either groundless and unproved calumnies , or very unjust and unfair representations . hence the enemies of religion are said to be absurd and unreasonable men. men that while they cry up the oracles of reason , rebel against all the light and laws of it . put all that together which is spoken against godliness , and weigh it in the balances of right reason , and you will write tekel upon it , weigh'd in the ballances and found wanting . and , as if an over-ruling providence had forced the scoffers of these last days to confess their own infatuation . some of those that have been most sharp in their invectives against religion , have been no less free in their satyrs against reason it self , as if they were resolv'd to answer the character of solomon's fool , whose wisdom fails him so far , that he saith to every one that he is a fool. 3. consider how much is to be said for religion notwithstanding it is every where spoken against . religion hath reason on its side , its cause is a good cause ; and it is the right way whoever speaks against it . it is no disparagement ( as that excellent pen expresseth it ) to be laughed at , but to deserve to be so ; you have heard religion reproach'd , but did you ever find that it deserv'd to be so ? nay ; on the contrary , have you not found that it very well deserves your best affections and services ? enquire of those that have made trial of it , consult the experiences of others : call now , if there be any that will answer thee , and to which of the saints wilt thou turn ? ask thy father and he will shew thee , thine elders and they will tell thee , that the fear of the lord that is wisdom , and to depart from evil , that is vnderstanding . they will tell thee , that religion's ways are ways of pleasantness , and all her paths are peace , and that all the wealth and pleasure in this world is not worth one hours communion with god in jesus christ . they will tell thee , that there is no truths so certain and weighty as divine truths , and that no statutes and judgments are so righteous as the divine law , which is holy , just , and good. they will tell thee , that real holiness and sanctification is the perfection of the human nature , as well as the participation of a divine nature , that a firm belief of the principles of religion is the greatest improvement of our intellectual powers , a strict adherence to its rules our surest guide in all our ways , and a chearful dependance upon its promises , the fountain of better joys , and the foundation of better hopes than any we can be furnish'd with in the things of sense and time. they will tell thee that a life of serious godliness is incomparably the most sublime and honourable , the most sweet and comfortable life a man can live in this world ; and that nothing doth more answer the end of our creation , better befriend societies , nor conduce more to our true interest in both worlds than that holy religion which is every where spoken against . 4. consider that the cause of religion and godliness , however it be spoken against and oppos'd , will infallibly be the prevailing cause at last . we are sensible of a mighty struggle in the world betwixt the seed of the woman and the seed of the serpent ; michael and his angels on the one side , and the dragon and his angels on the other . many there are that speak against religion , and are very vigorous in opposing it , and some , tho' but a few , that are speaking for it , contending for the faith , and striving against sin , now it is desirable to know which of these contesting interests will be victorious ; and we may be assur'd that the cause of god and religion will certainly carry the day . contradicted truths will be effectually clear'd and vindicated ; despised holiness will be honour'd ; mistakes rectify'd ; reproaches roll'd away ; and every thing set in a true light. then you shall return and discern between truth and falshood , right and wrong , which now it is not always easie to do . the day of the lord is said to be in the valley of decision , joel 3.14 . because then and there will this great cause be decided , which has been so long depending , and a definitive sentence given from which there will ly no appeal , and against which there will be no exception . our god will then come and will not keep silence ; whoever now speak against religion he will then speak for it , and will undoubtedly be justified when he speaks , and clear when he judgeth . particular parties and interests , as such , will wither and come to nothing , but catholick christianity , that is denying vngodliness and worldly lusts , and living soberly , righteously , and godly in this present world , in expectation of the blessed hope : this is good , and the goodness of it being founded on the unchangeable will of the eternal mind , it is eternally good , and no doubt will be eternally glorious , whatever is said against it . this , this is that gold and silver , and those precious stones , which will stand the test of the fire that shall try every mans work , 1 cor. 3.12 , 13. and will be found unto praise , and honour , and glory at the appearing of jesus christ . assure your selves ( christians ) there is a day of recompences for the controversy of sion coming , and it is at hand ; behold the judge standeth before the door . then vice and wickedness which now appear so daring , so threatning , will be effectually and irrecoverable crush'd , and such a fatal and incurable blow given to the serpents head that he shall never hiss , shall never spit his venom any more : then shall the vpright have the dominion , psal . 49.14 . and all the faithful souldiers of the lord jesus shall be call'd to set their feet upon the necks of principalities and powers . then atheists and blasphemers , the debauchees and prophane scoffers of the age , will have their mouths stopt with an irresistable conviction ; will have all their vile calumnies visibly confuted ; their hearts fill'd with unspeakable horror , and their faces with everlasting shame : their refuge of lies will then be swept away , and rocks and mountains call'd upon in vain to shelter them : then shall the righteous who are now trampled upon and despised , shine as the sun in the firmament of their father . wisdom and her children shall be first justified , and then glorified before all the world : and they that through grace have gotten the victory over the beast , and over his image , shall solace themselves , and praise their redeemer with everlasting songs of triumph . the dirt that is now unjustly thrown upon them , will not only be wiped off , but will add to their glory , and every reproach for the testimony of jesus will be a pearl in their crown . the righteous judge of heaven and earth will shortly render to every man according to his work : to them who by patient continuance in well-doing seek for glory , and honour , and immortality in the other world , and ( in pursuit of that ) patiently bear disgrace and contempt in this , to them he will render eternal life , which will make them as happy as they can desire , far more happy than they can now conceive . but to them that are contentious , and do not obey the truth , but contradict it , and rebel against the light and laws of it , being resolv'd to obey vnrighteousness , to them he will render , with a just and almighty hand , indignation and wrath , the effect of which will be such tribulation and anguish to the soul , as will make them feel eternally , what now they will not be perswaded to believe , that it is a fearful thing to fall into the hands of the living god ; for never any hardned their hearts against him and prosper'd . brethren , these are the true sayings of god , on the certainty of which , we may venture our immortal souls . they who speak and act so much against religion , design to run it down , and extirpate it , that the name of it may be no more in remembrance , and perhaps you hear them sometimes boast of their success herein : if they can but handsomly ( as they think ) ridicule the sacred text , or banter any of the divine mysteries , or hector over a good man , they are ready to triumph , as if they had run down religion : run down religion ? in the name of my great master , i defy all the powers of hell and earth to run it down : they may sooner run down the flowing tide , or the sun when he goes forth in his strength , than run down the least of the dictates of eternal truth , not one iota or tittle of which shall fall to the ground . dagon will certainly fall before the ark of the lord ; and the rod of aaron will swallow up the rods of the magicians . do they talk of running down religion , and the scriptures , and the ordinances of christ ? the virgin the daughter of sion hath despised them , and laughed them to scorn , the daughter of jerusalem hath shaken her head at them ; and hath therefore put them to shame because god hath despised them , as it is said , psal . 53.5 . he that sets in the heavens enjoying himself , and rides upon the heavens , for the help of his people , derides their attempts against the kingdom of his son , as vain and fruitless . the lord shall laugh at them , for he sees that his day is coming . they have their day now , it is their hour and the power of darkness : but god will have his day shortly , and a glorious day it will be , when our lord jesus shall appear in all the power and grandeur of the vpper world , to the everlasting terror and confusion of all his adversaries , and the everlasting joy and honour of all his faithful servants and soldiers ; with the believing hopes and prospects of which day , let all those who heartily espouse and plead religion's righteous cause , comfort themselves and one another . finis . notes, typically marginal, from the original text notes for div a70206-e130 jam. 1.27 . 1 tim. 1.15 . 1 thes . 2.15 , 16. † tertullian confidently asserts primum neronem in hanc sectam tum maxime romae orientem , caesariano gladio terocisse . apol. cap. 5 inquisitione & agnitione neglecta nomen detinetur nomen expugnatur — vox sola praedamnat tert. ap. c. 3. acts 17.11 . john 1.46 . prov. 18.13 . john 7.51 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , electio optio , an opinion not forced upon us by the evidences of truth , but chosen by us with some forreign design . 2 cor. 5.19 . luke 2.14 . joh. 1.29.3.16 . 1 john 2.2 . secta dicitur à secando . eph. 2.14 , 15 , 16. john 11.52 . luk , 9.56 . luke 10.36 , 37. phil. 2.8 . heb. 3.1 . 2 cor. 1.12 . rom. 14.17 , 18. luke 12.1 . 1 cor. 1.2 jam. 3.17 . 1 pet. 2.15 . 1 cor. 4.3 , 4. doct. rev. 12.17 , psal . 118.22 . isa . 53.2 , 3. mat , 27.39 . luke 23.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . eph. 1.20.21 . phil. 2.6 . cant. 5.9 . jude 15. gen. 3.4 . ps . 10.13 . jer. 12.2 . deut. 28.58 . jude 16. isa . 8.21 . psal . 73.9 . * trident concil . sess . 4th . ps . 137.3 . dan. 5.2 , 3. zach. 3.8 . see this at large , represented by caecilius in minucius felix . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — the theatre they plaid upon . — cui septima quaeque fuit lux ignava — juvenal . sat . 5. dicimur sceleratissimi de sacramento infanticidij , & pabulo inde . & post convivium incesto , &c. tertull. apol. cap. 7. 1 pet. 1.18 . acts 17.18 , 19. see dr. cave's primitive christianity , lib. 1. ch . 1. greg. nazian . invectiv . in julian . orat . 1. p. ( mihi ) 42. lollards from lolium , tares so my ld. cook from mr. fox . rev. 13.17 rev. 13.17 . isa . 5.20 . 1 pet. 4.3 , 4 , psal . 12.8 . isa . 59.15 . eph. 4.21 . compar'd with tit. 1.1 . acts 3.15 , 17. luke 23.34 . job 21.14 . john 4.10 . cant. 5.9.6.1 . psal . 83.3 . col. 3.3 . prov. 15.24 . psa . 105. quid iniquiusquàm ut oderin● homines quod ignorant . tunc enim meretur , quando cognoscitur an mereatur tert. apol. cap. 1. antè nos incipiunt odisse quam nosse , ne cognitos aut imitari possint , aut damnare non possint min. fel. p. ( mihi ) 30. rom. 8.7 . 1 joh. 3.13 . job 15.25 . psa . 12.4 . mat. 21.45 . john 7.7 . gen. 37.2 . 1 ki. 22.8.21.20 . rev. 11.10 . mat. 24.14 . naturale est & odisse quem times , & quem metueris , infestare si possis . min. felix . isa . 29.21 . isa . 58.1 . gal. 1.8 , 9. gal. 1.10 . heb. 11.7 . prov. 29.10 . 1 john 3.12 . eccl. 8.11 . ps . 50.12 . 2 pet. 3.3 , 4. 2 pet. 3.9 . rom. 1.18 . psal . 50.3 . jude 14.15 . mat. 22.12 . mat. 26.63 . joh. 19.9 . heb. 10.13 . 2 sam. 16.10.4 . 1 pet. 2.23 . ps . 83 3 , 4. acts 5.38 . see this excellently enlarged upon by the learned grotius de v. r. c. l. 2. acts 19.20 . 2 kin. 18.34 . exod. 3.3 , 4. rev. 6.2 . acts 28.3 . mat. 16.18 . see the learned dr. humfrey prideaux's excellent history of the life of mahomet lately published . rev. 12.10 , 11. isa . 52.5 . psa . 69 10. mat. 25.45 . psa . 64.8 . gal. 6.7 . hos . 14.9 . 2 pet. 3.16 . zach. 12.3 . 1 pet. 2.8 . isa . 28.13 . 2 tim. 2.17 . 2 pet. 2.2 . act. 13.7.8 , 9 , 10. isa . 8.11 , 12. psal . 1.1 . cic. de nat. deor. lib. 2. ad fin. luk. 9.55 . ro. 2.24 . 2 pet. 2 2. jude 12. the foulest reproaches of the primitive christians took rise from the vile practises of the gnosticks , and other pseudochristians . of which vid. euseb . eccl. hist . l. 4. c. 7. col. 4.5 . luk. 7.35 . prov. 14.8 . ec. 10.10 . jam. 1.5 . 2 cor. 6.3 1 tim. 6.1 . col. 1.10 . tit. 2.10 . mat. 5.14 . 2 thes . 5.12 . 1 pet. 2.12 . v. 15. psal . 38.33 . eccl. 3.7 . luk. 12.9 . 2 tim. 2.12 . prov. 25.23 . luke 1.4 . 1 pet. 3.15 . 2 cor. 6.7 . col. 2.2 . psal . 8.2 . isa . 30.21 . isa . 51.7.8 , 12. 2 thes . 3.2 . eccl. 10.3 . arch bp. tillotson's serm. on 2 pet. 2 , 3. job . 5.1 . deut. 32.7 . job . 28.28 prov. 3.17 mal. 3.18 . psal . 50.3 . psal . 51.4 . 1 pet. 1.7 . isa . 34.8 : jam. 5.9 . jos . 10.24 . isa . 28.17 . rev. 6.16 . ma. 13.43 . rev. 15.2 . mat. 5.11 , 12. rom. 2.6 , 7 , 8 , 9. heb. 10.31 . rev. 19.9 . psa . 83.4 . magna est veritas & praevalebit . mat. 5.18 . ex. 7.12 . isa . 37.22 . psal . 2.4 . deut. 33.26 . psa . 37.13 . the christian religion expressed i, briefly in the ancient creeds, the ten commandments, and the lords prayer, and, ii, more largely in a profession taken out of the holy scriptures, containing 1, the articles of the christian belief, 2, our consent to the gospel covenant, 3, the sum of christian duty, according to the primitive simplicity, purity, and practice, fitted to the right instruction of the ignorant, the promoting of holiness, and the charitable concord of all true believers ... / by richard baxter. baxter, richard, 1615-1691. this text is an enriched version of the tcp digital transcription a26895 of text r25270 in the english short title catalog (wing b1221). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 113 kb of xml-encoded text transcribed from 44 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a26895 wing b1221 estc r25270 08833965 ocm 08833965 41924 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a26895) transcribed from: (early english books online ; image set 41924) images scanned from microfilm: (early english books, 1641-1700 ; 1274:12) the christian religion expressed i, briefly in the ancient creeds, the ten commandments, and the lords prayer, and, ii, more largely in a profession taken out of the holy scriptures, containing 1, the articles of the christian belief, 2, our consent to the gospel covenant, 3, the sum of christian duty, according to the primitive simplicity, purity, and practice, fitted to the right instruction of the ignorant, the promoting of holiness, and the charitable concord of all true believers ... / by richard baxter. baxter, richard, 1615-1691. 80, [5] p. [s.n.], london : 1660. reproduction of original in the union theological seminary library, new york. eng christianity. theology. a26895 r25270 (wing b1221). civilwar no the christian religion. expressed i. briefly, in the ancient creeds, the ten commandments, and the lords prayer. and ii· more largely in a p baxter, richard 1660 21769 9 0 0 0 0 0 4 b the rate of 4 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2004-03 tcp assigned for keying and markup 2004-03 aptara keyed and coded from proquest page images 2004-05 rachel losh sampled and proofread 2004-05 rachel losh text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion the christian religion . expressed i. briefly , in the ancient creeds , the ten commandments , and the lords prayer . and ii. more largely in a profession taken out of the holy scriptures ; containing 1. the articles of the christian belief . 2. our consent to the gospel covenant . 3. the sum of christian duty . according to the primitive simplicity , purity , and practice : fitted to the right instructing of the ignorant , the promoting of holiness , and the charitable concord of all true believers . which whosoever sincerely believeth , consenteth to , and practiseth , shall certainly be saved . it is also by prefixed questions , made a catechism . by richard baxter . london printed , 1660. to fill up this vacant page . the papists confession of the sufficiency of our belief . concil. basil. orat. ragus . bin . p. 299. [ the holy scripture in the literall sense , soundly and well understood , is the infallible and most sufficient rule of faith . ] bellarm. de verbo dei , l. 4. c. 11. [ in the christian doctrine both of faith and manners , some things are simply necessary to salvation , to all ; as the knowledge of the articles of the apostles creed , of the ten commandments , and of some sacraments : the rest are not so necessary , that a man cannot be saved without the explicite knowledge , belief and profession of them — these things that are simply necessary , and are profitable to all , the apostles preached to all — all things are written by the apostles which are necessary to all , and which they openly preaclot to all ] ( see the place . ) costenus enchirid. c 1. p. 49. non inficiamur praecipua illa fidei capita quae omnibus christians cognitu sunt ad salutem necessaria , perspicuè satis esse apostolicis scriptis comprehensa . the ancient creed . i believe in god the father almighty , maker of heaven and earth : and in jesus christ his only son our lord , who was conceived by the holy ghost , born of the virgin mary ; suffered under pontius pilate , was crucified , dead and buried , he descended into hell ; the third day he rose again from the dead ; he ascended into heaven , and sittteth on the right hand of god the father almighty , from thence he shall come to judge the quick and the dead . i believe in the holy ghost ; the holy catholick church , the communion of saints : the forgiveness of sins ; the resurrection of the body , and the life everlasting , amen . i believe in one god the father ▪ almighty , maker of heaven and earth , and of all things visible and invisible ; and in one lord iesus christ the only begotten son of god , begotten of his father before all worlds , god of god , light of light , very god of very god , begotten not made , being of one substance with the father , by whom all things were made : who for us men , and for our salvation came down from heaven , and was incarnate by the holy ghost of the virgin mary , and was made man , and was crucified also for us under pontius pilate . he suffered and was buried , and the third day he rose again according to the scriptures , and ascended into heaven , and sitteth at the right hand of the father ; and he shall come again with glory to judge both the quick and the dead ; whose kingdom shall have no end and i believe in the holy ghost , the lord and giver of life , who proceedeth from the father and the son , who with the father and the son together is worshipped and glorified , who spake by the prophets . and i believe one catholike and apostolike church ; i acknowledge one baptism for the remission of sins . and i look for the resurrection of the dead , and the life of the world to come . amen . whosoever will be saved : before all things , it is necessary that he hold the catholike faith . which faith except every one do keep wholly and undefiled : without doubt he shall perish everlastingly . and the catholike faith is this : that we worship one god in trinity , and trinity in unity . neither confounding the persons : nor dividing the substance . for there is one person of the father , another of the son , and another of the holy ghost . but the godhead of the father , of the son , and of the holy ghost , is all one : the glory equal , the majesty coeternal . such as the father is , such is the son : & such is the holy ghost . the father uncreate , the son uncreate , and the holy ghost uncreate . the father incomprehensible , the son incomprehensible , and the holy ghost incomprehensible . the father eternal , the son eternal , and the holy ghost eternal . and yet they are not three eternals : but one eternal . as also there be not three incomprehensibles , nor three uncreated : but one uncreated , and one incomprehensible . so likewise the father is almighty , the son almighty , and the holy ghost almighty . and yet they are not three almighties : but one almighty . so the father is god , the son is god , & the holy ghost is god . and yet they are not three gods : but one god . so likewise the father is lord , the son lord , and the holy ghost lord . and yet not three lords : but one lord . for like as we be compelled by the christian verity , to acknowledge every person by himself to be god and lord . so are we forbidden by the catholike religion , to say there be three gods , or three lords . the father is made of none : neither created , nor begotten . the son is of the father alone : not made , nor created , but begotten . the holy ghost is of the father , and of the son : neither made , nor created , nor begotten , but proceeding . so there is one father , not three fathers ; one son , not three sons ; one holy ghost , not three holy ghosts . and in this trinity none is afore or after other , none is greater or less then another . but the whole three persons be coeternal together , and coequal . so that in all things , as is aforesaid , the unity in trinity , and the trinity in unity is to be worshipped . he therefore that will be saved : must thus think of the trinity . furthermore , it is necessary to everlasting salvation ; that he also believe rightly in the incarnation of our lord jesus christ . for the right faith is , that we believe and confess : that our lord jesus christ the son of god , is god and man . god of the substance of the father , begotten before the worlds : and man of the substance of his mother , born in the world . perfect god and perfect man : of a reasonable soul , and humane flesh subsisting . equal to the father as touching his godhead : and inferiour to the father touching his manhood . who although he be god and man : yet he is not two , but one christ . one , not by conversion of the godhead into flesh , but by taking of the manhood into god . one altogether , not by confusion of substance , but by unity of person . for as the reasonable soul and flesh is one man : so god and man is one christ . who suffered for our salvation , descended into hell , rose again the third day from the dead . he ascended into heaven , and sitteth one the right hand of the father , god almighty ; from whence he shall come to judge the quick and the dead . at whose coming all men shall rise again with their bodies : and shall give account for their own works . and they that have done good , shall go into life everlasting : and they that have done evil , into everlasting fire . this is the catholike faith : which except a man believe faithfully , he cannot be saved . the ten commandments , exod. 20. god spake all these words , saying , i am the lord thy god , which have brought thee out of the land of egypt , out of the house of bondage . thou shalt have no other gods before me . thou shalt not make unto thee any graven image , or any likeness of any thing that is in heaven above , or that is in the earth beneath , or that is in the water under the earth ; thou shalt not bow down thy self to them , nor serve them ; for i the lord thy god am a jealous god , visiting the iniquities of the fathers upon the children , unto the third and fourth generation of them that hate me ; and shewing mercy unto thousands of them that love me , and keep my commandments . thou shalt not take the name of the lord thy god in vain ; for the lord will not hold him guiltless that taketh his name in vain . remember the sabbath day to keep it holy : six days shalt thou labour , and do all thy work ; but the seventh day is the sabbath of the lord thy god ; in it thou shalt not do any work , thou , nor thy son , nor thy daughter , thy man-servant , nor thy maid-servant , nor thy cattel , nor the stranger that is within thy gates : for in six days the lord made heaven and earth , the sea , and all that in them is , and rested the seventh day ; wherefore the lord blessed the seventh day and hallowed it . honour thy father and thy mother , that thy days may be long upon the land which the lord thy god giveth thee . thou shalt not kill . thou shalt not commit adultery . thou shat not steal . thou shalt not bear false witness against thy neighbour . thou shalt not covet thy neighbours house , thou shalt not covet thy neighbours wife , nor his man-servant , nor his maid-servant , nor his ox , nor his ass , nor any thing that is thy neighbours . the lords prayer , mat. 6. our father which art in heaven , hallowed be thy name : thy kingdom come : thy will be done in earth as it is in heaven : give us this day our daily bread : and forgive us our debts , as we forgive our debtors ; and lead us not into temptation , but deliver us from evil ; for thine is the kingdom , and the power , and the glory , for ever , amen . the profession of the christian religion . i. the articles of the christian belief . it is a catechism if you prefix to every article , the question , what do you believe : 1 there is one only god a in three persons , * the father , son and holy ghost b : who is infinite in being , power , wisdom and goodness c : the creator of all things d ; our most absolute lord , most righteous governour , and most gracious father e . 2 god made man for himself f in his own image g ; with reason and freewill h : endued with wisdom and holiness i ; and put under him the inferior creatures , for his use k : and bound him by the law of nature to adhere to god his maker ; to believe him , fear him , love him , honour him and obey him with all his powers l : moreover forbidding him to eat of the tree of knowledge upon pain of death m . 3 man being tempted by satan , did wilfully sin , and so fell from god and happiness , under the wrath of god a , the curse of his law b and the power of the devil c : and hence we are all conceived in sin , and prone to evil , d and condemnation is passed upon all e ; and no meer creature is able to deliver us f . 4 god so loved the world that he gave his only son to be their redeemer a ; who being god , and one with the father b did take our nature , and become man ; being conceived by the holy ghost in the virgin mary , and born of her , and called jesus christ c ; and being free from sin , he conquered the tempter , fulfilled all righteousness d , revealed the gospel , and confirmed it by miracles e ; and gave himself a sacrifice for our sins , and a ransome for us , in suffering death on the cross , to reconcile us unto god f ; and was buried , and went among the dead g * ) and rose again the third day , having conquered death , h ; and afterward ascended into heaven i where he remaineth god and man , in one person k , and is lord of all , in glory with the father l ; the chief priest , and prophet , and king of his church m ; interceding for us ; and teaching and ruling us , by his spirit , ministers , and word n . 5 the lord jesus christ hath ordained in his testament , that all they that receive him by a true effectual faith , and by true repentance do turn from the flesh , the world , and the devil unto god , shall freely receive the pardon of their sins a , and shall become the sons of god , and heirs of everlasting life , b & the spirit of christ shall dwell within them c : and all that overcome and persevere to the death , shall live with christ in endless glory d : but the unbelievers , impenitent and unholy shall be condemned to everlasting fire e . and this he hath commanded his ministers to preach to all the world f : and hath told us , that all that are given him of the father , shall come to him , and that he will in no wise cast them out , nor shall any pluck them out of his hands . g 6 the holy ghost proceeding from the father and the son , did inspire and guide the prophets , apostles , and evangelists , that they might truly and fully reveal the doctrine of christ , and deliver it in scripture to the church as the rule of our faith and life a : and by abundance of evident uncontrouled miracles , and wonderfull gifts , to be the great witness of christ , and of the truth of his holy word b . 7 where the gospel is made known , the holy ghost by it doth enlighten the minds of all that shall be saved , and opening and softening their hearts , doth draw them to believe in christ a and turneth them from the power of satan unto god b : whereupon they are joyned to christ the head , and into one holy catholick church which is his body , consisting of all true believers c : and are freely justified , and made the sons of god d ; and a sanctified peculiar people unto him e , and do love him above all , and serve him sincerely in holiness and righteousness f , loving and desiring the communion of the saints g ; overcoming the flesh , the world and the devil h , and hoping for christs second coming , and for everlasting life i . 8 at death the souls of the justified go to happiness with christ , and the souls of the wicked to misery a : and at the end of this world the lord jesus christ will come again , and will raise the bodies of all men from the dead ; and will judge all according to their works b and the righteous shall go into everlasting life , and the rest into everlasting punishment c : all this i do unfeignedly believe . ii. our consent to the gospel covenant , with god the father , son and holy ghost ; by which we are christians , and members of the catholick church . quest . are you willing and resolved to give up your self to god the father , son and holy ghost , according to the gospel doctrine which your profess ? repenting of my sins , and renouncing the flesh , the world and the devil a , i do take this one god to be my only god b , and do heartily give up my self unto him c ; even to the father , d as my creator and reconciled father in christ : and to his son jesus christ , as my lord , and only saviour , to reconcile , and bring me unto god e : and to the holy ghost as my sanctifier ; that he may further illuminate , sanctifie and confirm me , and i may hold fast and obey the doctrine of christ , which was revealed by his inspiration , and witnessed by his gifts and miracles , and is now contained in the holy scriptures ; and that he may be in me the earnest of my everlasting happiness with god f . iii. the summ of christian duty . quest . what are 1 christ hath appointed that fit men shall be ordained his ministers , to preach the gospel to the nations of the world a , and make them his disciples , baptizing them in the name of the father , son and holy ghost b : and to congregate his disciples c , and to oversee and guide the several congregations , and each member thereof d : particularly , to teach them the word of god e ; to pray and praise god with them and for them f to administer the lords supper in remembrance of him g ; h especially on the lords day , which he hath appointed for holy communion in such works i : also to rebuke with authority the scandalous and unruly k ; and to bind and reject those that are obstinately impenitent , and unreformed ; and to absolve and restore the penitent , and confirm the weak l . it is therefore the peoples duty to joyn with such churches , for the aforesaid worship of god a ; and to know , hear , submit to , and obey these their guides that are over them in the lord ; b and to avoid division and discord , and to live in unity , love and peace c . 2 the secret duties of holiness are these : the exercise of faith , repentance , love , hope , delight in god , and all other graces a : the mortifying of our sins ; especially atheism , unbelief , and unholiness ; hardness of heart , disobedience and unthankfulness , flesh-pleasing , covetousness , and pride , b : the diligent examining of our own hearts , about our estates , our duties , and our sins c : meditating upon god , and his word and works ; especially of our redemption by jesus christ ; and of death , judgement , heaven , and hell d ; watching diligently over our thoughts , affections , words and actions e : resisting temptations f : and frequent and fervent prayer to god , in the name of christ , with confession , thanksgiving , and cheerful praises g ; 3 parents and masters must diligently teach their children and servants , the word and fear of god a , and pray with them , and for them , and hinder them from sin b , and use all their power that they and their households may serve the lord c : children and servants must willingly learn and obey d : we must seek instruction in the matters of our salvation , especially of our teachers e : we must take heed of the company of tempting , and ungodly persons , and delight in the company and help of the godly : we must lovingly and faithfully give , and thankfully receive admonitions and exhortations f : confessing our faults one to another g : and by prayer , psalms , and edifying conference , and a holy conversation , provoking one another to love , and to good works h . 4 superiors must rule for god and the common good ; with justice and mercy a : inferiors must honour and obey them in the lord b : we must not injure , but preserve the life , chastity , estate , name , and rights of our neighbour c : not seeking our own against his welfare d , but doing as we would be done by e ; forbearing and forgiving f ; and loving our neighbour as our selves g : yea loving our enemies ; and doing good to all according to our power h . the agreement of the associated pastors . i. we do each one for himself , profess our resolution , in the strength of christ , to be faithful and diligent in the works of our ministry ; and to live an holy and exemplary life , in piety , justice and charity , according to the measure of our abilities : especially watching against those sins that tend to the corrupting or dividing of the church , and to the hindring of our ministry ; and to the dishonour of the gospel , and of our holy profession . ii. we do profess our agreement and resolution in the strength of christ , to be faithful and diligent in publick preaching the gospel : and in the personal instructing of all in our parishes , or undertaken limits , that will submit thereto ; teaching the ignorant the principles of religion ; endeavouring in love , compassion and meekness , and yet with seriousness and zeal , to convince the erroneous and opposers , to awaken the presumptuous and secure , and help them to try the state of their souls , and to see and feel their sin and misery , and return to god by christ that they may live : to strengthen the weak ; to raise the faln ; to edifie and confirm the strong ; and to comfort such as need consolation ; and to help them all to prepare for death and judgement , and for everlasting life : and all this , as frequently , constantly and orderly , as our strength , and time , and greater duties will permit . iii. that the churches may be capable of the discipline of christ , and constituted and ruled according to the word of god , and the ends of our office and labours may be attained , we are agreed and resolved to take none for adult members of the churches committed to our special charge , nor admit them , as such , to church-communion and priviledges , but those that have first made some personal credible profession of true christianity , that is , of faith and obedience , and as members of those churches , submit to our pastoral over-sight according to the word of god . but all that make this profession of christianity and consent to live in communion with the church , and under the ministry and discipline of christ , we shall receive , though they be weak in knowledge , and utterance , and duties ; and shall faithfully imploy our ministerial abilities and care for their edification and salvation . iv. we are agreed and resolved in the strength of christ , while we have ability and opportunity , to congregate the people , and hold constant assemblies , especially on the lords-dayes ; and therein faithfully to perform the works of our office , in reading the holy scripture , preaching , praying , baptizing , praising god , celebrating the sacrament of the lords supper , and guiding the people in the whole publick worship of god : and to manage our work with as much prudence , and reverence , and love , and compassion to the peoples souls , and with as much plainness and convincing evidence , authority , seriousness , and zealous importunity as we can : avoiding as far as we are able , such things as corrupt and dishonour gods ordinances , and tend to corrupt the peoples minds with errour , presumption , deadness , negligence , or other distempers , displeasing to the lord . v. for the ends of our office , in obedience to the lord , we agree and resolve in the strength of christ , to exercise so much of church-government and discipline , in the churches committed to our charge , as we discern to be our certain duty ; that is , to keep order and decency in the holy assemblies , and see that all be done to edification : convicting seducers , and stopping the mouthes of perverse gain-sayers ; overseeing the several members of our charge ; and requiring them to walk obediently to christ , and do their duties towards each other : to reprove the gross and scandalous offenders : and if they continue impenitent or unreformed , to tell the church , or rebuke them before all ; ( and publickly pray for their recovery ) : and if they hear not the church , but remain impenitent and unreformed , after sufficient reproof and patience , to put away such persons from among us , declaring against them the threatnings of the lord , and requiring them to forbear communion with the church , and requiring the church to avoid them , and have no familiarity or communion with them , as persons unmeet for the communion of saints . and those that credibly profess repentance , we are to absolve ministerially in the name of christ , and comfort with the promises of grace ; receiving them , and requiring the people to receive them , as brethren , into their communion : but warning them to watch and sin so no more , lest worse befall them . this holy discipline , by the help of god , we shall exercise faithfully and impartially , but yet with caution and moderation ; neglecting no necessary consultations with other pastors , or concurrence of the church : and consenting to be responsible for male-administrations . vi . for the communion of churches , and the strengthening our selves for the work of god , and helping one another therein , and maintaining unity , love and concord ; we do consent to hold a brotherly communion and correspondency : and to that end , when necessity or greater duty hindreth us not , we shall meet at such convenient times and places , as shall be appointed or agreed on from time to time ; and shall labour to improve these meetings to our mutual edification , in such consultations , conferences or other holy exercises , as our present case shall most require . and we consent to deal faithfully in advising and admonishing one another ; and for the satisfaction of the brethren ( to the fore-mentioned ends ) to be responsible , if any shall charge us with heresie , scandal , schism , or male-administration : and forbearing matters without our line , to study and endeavour the promoting of truth , and holiness , and unity among our selves , and with other churches , as we have a call . and also we agree by communicatory letters upon all needful occasions , to certifie our brethren and other churches of the state of our affairs , and of particular members , that those that justly have communion in one church , or are excluded , may have communion with other churches , or be refused by them accordingly , when there is just occasion . and if any brethren or churches be prevailed over so far by temptation , as unjustly to deny us their communion , in this way of association , assemblies , or correspondency , we shall not therefore deny them to be our brethren , or churches of christ , but shall love and own them , and have so much communion with them , as their distance shall leave them capable of , if they joyn with us in the profession and practice of true christianity , and of the points that are necessary to church-constitution and communion , and are not proved guilty of heresie , ungodliness , or such kind of schism or scandalous sins , for which the scripture commandeth us to reject men , and avoid them . but such as are thus guilty ( though they offer themselves to associate with us ) we shall refuse to hold communion with , till they credibly profess repentance , and manifest a reformation . vii . because it is a matter of great concernment to the honour of christ , the propagation of the gospel , and the encrease and welfare of the church , that there be a provision of able , faithful ministers , and that unworthy persons be kept out ; and because deceivers and unworthy men are forward to intrude , and the people ordinarily are insufficient of themselves to make such tryal of mens ability and soundness as is requisite to the safety of the church ; and the church in all ages hath received ministers by the ordination of other ministers of christ : we do therefore agree to be careful and faithful in the discharge of our duties hereabout , so far as we can discern them , resolving that if any vacant church desire us to recommend a fit person to be their pastor , or to judge of any recommended to them , we will not recommend or approve of any , but such as we judge most agreeable to the will of christ ; nor will we prefer less fit and worthy men , for friendship or any carnal interest or respect . and if any intollerably unworthy person be about to intrude , or have intruded , or any neighbour church be about to choose , or have chosen such , if we have opportunity , we shall faithfully acquaint them with their sin and danger , and perswade them to a better course . and if we shall be called to invest any by solemn ordination in the sacred office of the ministry , we shall perform it , as near as we are able , according to the directions of the word of god ; admitting none that christ excludeth : and if it may be , we shall do it in that congregation which the person is to over-see , that so we may the better discern their mutual consent , inculcate their duties , and engage them to a faithful performance thereof . and whereas it is much controverted of late , whether the power of ordination be given to the people , or the pastors of a particular church , or the associated neighbour pastors , and whether a stated president among these should not have a negative voice herein ; we are agreed , that leaving the people their due liberty of consent in the reception of their proper pastors , we will none of us singly ordain , without the assistance of other pastors : nor will we joyn with any hereticks or others , in unjust and impious ordinations , that tend to the corrupting or dividing of the churches . and to avoid division upon a tolerable difference of opinions , where we may agree in practice , we consent that the associations that have no stated presidents , or that give not to such a negative voice , shall receive into their communion those that are of the contrary opinion ; giving them leave , if they desire it , to profess or record their opinion in that particular , so they will afterward walk among them in love and peace . and that the associations that choose a stated president , and give him a negative voice in ordination , shall in like manner , and on like terms , receive into their communion , such as dissent in that particular , and having professed or recorded their dissent , will walk submissively in love and peace . which liberty also of professing and recording their different principles , we desire may be allowed them , that joyn in synods , as being only for communion of churches , and them that joyn in them , as having a direct superiour governing power over the particular pastors of the churches . viii . though it be the surest way to peace and concord , to take up with these necessary things , and we cannot approve of the narrow dividing principles of those men that will impose things unnecessary , to the excluding of the necessary ; yet if our lawful rulers shall command it , or the peace of the church , through the distempers of the brethren shall require it , we shall obey , and consent in things that god hath not forbidden ; and if we suffer for well-doing , and for obeying god rather then men , we shall endeavour to imitate our lord , who being reviled , reviled not again , and when he suffered , threatned not ; but committed all to him that judgeth righteously , 1 pet. 2. 23. the office of christs ministers more largely opened . 1. the lord jesus christ having purchased our salvation by his blood , and stablished his testament or covenant of grace , and left us his example of perfect holiness , ascended to the father , and is there the glorified lord of all , and head over all things to his church , all power being given him in heaven and earth ; that interceding for us with the father , he might be the treasury of our light and life ; and offering salvation to the miserable world , might gather , and cleanse , and save the church , which is his body ; communicating to them that grace that is here necessary to them , in their way and warfare , and perfecting them in glory with himself , when their warfare is accomplished . 2. christ being thus invisible to us , in glory with the father , performeth not these works below , by himself in person , immediately and alone ; but by his spirit , ministers , and word . the holy ghost being his advocate or agent to these ends ; and his ministers the instruments used by his spirit and himself : to indite and bear witness to his word , and to preach it to the world , as that infallible truth which must guide them to salvation . 3. the first prophetical and apostolical ministers , being sent by himself , and qualified by the inspiration , conduct and miraculous gifts of the holy ghost , did found the church , and enlarge it unto many nations of the world , and left them the holy scriptures , which contain the doctrine which they preached , that it might be certainly and fully preserved , and propagated till the coming of christ . and they setled by the appointment of christ and his spirit , an ordinary ministry to succeed them , not to deliver a new law or gospel , but to preserve and preach the doctrine which in the holy scriptures ( and conjunctly at first also from the mouths of the apostles ) they had received as once delivered to the saints , and to guide the churches by it to the end . 4. though christ appointed ministers that should have so far a charge or care of the whole church , as not to be limited to any one part , but to extend their labour and oversight , as far as their capacity and opportunities would permit : yet did he never make any man his vicar or vicegerent , as head of the universal church : nor lay upon any one , whether peter , paul , or any other , the charge and oversight of the whole : nor did ever peter or any one apostle exercise such an office , in governing all the catholike church : especially when it ceased to be confined to jerusalem and the adjacent parts , and was dispersed through the world . never did the apostles receive their commissions from peter : or all the ministers then in the world , perform their work by his commission , or by any power received from him , nor were accountable to him , and judged by him for what they did . much less is this universal head-ship , committed to the pope of rome through all ( or any ) generations : but because a certain primacy of order was granted him by emperours and councils , within the limits of the roman empire , long after the apostles days : therefore doth he take advantage thence , to pretend a title to the universal head-ship : as if the roman and the christian world had been the same ; or the emperor and his clergy had been the rulers of all the christian subjects of all other princes or pastors upon earth : and his limited primacy had been an universal soveraignty . this claim of the pope of rome to be the vice-christ , or universal pastor of all the christian world , is a tyrannical , impious , irrational usurpation ; contrary to the holy scripture , and the state of the primitive church , and contrary to nature and common sense , which declare his incapacity of the work ; far more then any prince is uncapable of being the universal monarch of the world ; and therefore all christians should abhor this proud and impious usurpation , and fly from the guilt of that horrible schism , and those corruptions in doctrine , worship and government , which it hath introduced . 5. christ calleth his ordinary ministers to that office , by enduing them with his gifts , and disposing them thereunto , and moving the hearts of the people to consent , and by ordination of the senior pastors ; and giving them opportunities for the work : and sometime the magistrates command hath a hand in the obligation . 6. it belongeth to the office of the ministers of christ to preach the gospel to the nations of the world , and make them christs disciples , baptizing them in the name of the father , the son , and the holy ghost . 7. this preaching or publishing the gospel , is done by voice or by writing : that by voice , is done by reading , by publike sermons , or interlocutory conference : that by writing is either by translating the holy scriptures into the languages used by the nations , or by expounding and applying them . so that the holy scriptures in the original languages , are the word of god , both as to the terms and sense grammatical and doctrinal : the same scriptures in a translation are the word of god as to the sense , both grammatical and doctrinal ; but not as to the terms : the holy doctrine of the scriptures delivered in the writings , and sermons , and conferences of the preachers of the gospel , is the word of god , as to the doctrinal sense ; but not as to the terms or grammatical sense , except when they recite the scripture words , as in the original or translated . 8. baptism is a holy sacrament instituted by christ , in which a person professing the christian faith ( or the infant of such a professor ) is ( regularly by a minister of christ ) baptized in water into the name of the father , the son , and the holy ghost , in signification and solemnization of the holy covenant , in which as a penitent believer ( or the seed of such ) he giveth up himself ( or is by the parent given up ) to god the father , son and holy ghost , from henceforth ( or from the time of natural capacity ) to believe in , love , and serve this blessed trinity , against the flesh , the world , and devil , and this especially on the account of redemption : and ( if he sincerely make this covenant ) is solemnly entred a member of christ and his church , a justified reconciled child of god , and an heir of heaven : all which , with the other present benefits of the covenant , he is hereby instated ( or invested ) in ; they being thus solemnly delivered to him by the promise thus sealed , and applyed by an appointed minister of christ . or if some of us doubt whether these special benefits of the covenant are delivered thus to all the infants that are sincerely dedicated unto god ; yet we are all agreed , that they are assured to them as soon as they believe : and in the interim of their incapacity , they have a general promise that god will be their god , and his mercy shall be to them . 9. it is a notable part of the ministerial office to baptize : and consequently to try and judge of their profession who are thus solemnly to be admitted into the church , and estated by baptism in these benefits : therefore hath christ given the keys of his kingdom to their trust , both that his holy church may be preserved from the unjust intrusions of uncapable persons : and that the faithful covenanters may have the fuller consolation , by receiving a sealed promise and pardon , from the hand of a minister of christ , commanded by him to seal and deliver it in his name . 10. we are perswaded that it is the will of christ that the infants of the faithful shall be dedicated to him in baptism , and engaged in his covenant , and made members of his visible church , because we find that under the promise before christs incarnation it was their duty to devote and engage their children to god in the holy covenant , and that god did accept them as visible members of his church ; and we never find where christ had discharged parents from this duty , or turned all infants out of his church , and reversed this blessing of their church-membership ; but contrarily we find him offering to have taken the jewish nation to be still his church , if they would have taken him for their saviour ; and telling us that it was for unbelief , that they were broken off ; and that it is but some of the branches that were broken off , and we are graffed in amongst them into the same olive-tree , and that all israel shall be saved , when the fulness of the gentiles is come in ; and we find christ rebuking his disciples for hindering little children from being offered to him , and that he charged them to forbid it no more , and that he received and blessed them himself , and tels us that of such is the kingdom of god ; and we find it the commission given to his ministers , that they were to disciple the nations , baptizing them . all which , and much more ( especially having not the least intimation of his will against that which was even then the duty and practice of the parents , and the infants benefit ) do deter us from forbidding the dedication of children unto christ , and receiving them into his church by baptism . 11. baptism being so great a work , should be deliberately , seriously and reverently performed , if it may be , publikely before the church , where the person ( or parent ) should make their solemn profession , and be received with the joy and prayers of the church ; whether infant or adult . 12. the catholick church consisteth of all the christians in the world : those that have the sanctifying spirit of christ are the living members : those that openly profess christianity , and enter into covenant with christ , and are not yet baptized , are visible members initially , but the solemnization and investiture is defective ; if it be where baptism cannot be had , the defect is innocent ; if where it may be had , it is sinful : but yet not such as nullifieth the persons visible christianity . and no errours , offences or differences do exclude any totally from the catholick church , while all the essentials of christianity are kept . 13. it is the will of christ that all christians that have opportunity , be members of some particular church , as well as of the universal : that he may have the honour , and they the great and necessary benefits , that by the ministry , ordinances and communion of saints , is there to be expected . 14. a particular christian church , is [ a competent number of christians cohabiting , who by the appointment of christ , and their own expressed consent , are united ( or associated ) under one or more pastors , for the right worshipping of god in publick , and the edification of the members , in knowledge and holiness , and the maintaining of their obedience to christ , for the safety , strength and beauty of the society , and thereby the glorifying and pleasing of the lord . ] it is a political organized society , that is here defined , and not a meer community that is incapable of the sacraments and other ordinances , and the benefits of them , for want of overseers . 15. those ministers that are placed in parishes , where are many sorts of people , some ignorant of the essentials of christianity , some apostates , some impious and of wicked lives , and some that consent not to be members of their pastoral charge , should teach them all that will submit and learn : for we are called to it by the magistrate and obliged by the publike maintenance which we receive to that end ; and engaged by the general command of improving our talents , and the special opportunity that we have thereunto . 16. this teaching of all our parishioners that will submit , must be both personally and publikely , as far as we have ability and opportunity . the former must be by catechizing , and conference ; wherein we must teach them first the essential points of christianity , and labour to help them to the clearest understanding of the doctrine of salvation ; and press it on their affections , and help them to discern their sin and misery , and do all that we can to procure their conversion or edification , according to their several states ; manageing the whole work with those holy affections , that the weight of it doth require . 17. the great necessity of our neighbours , and the advantages of this familiar way , do tell us that this work of catechizing and conference is so great a part of our duty , that we should do it with much diligence , prudence and constancy . and the general precepts of doing all to edification and in order , oblige us ordinarily to appoint a stated time and place where every family may come in order ; and if we are able we should go to them , that cannot or will not come to us , if they will but hear us . 18. those that are baptized in infancy , and there engaged to god in the holy covenant , should with all possible care and diligence , be educated by the parents , or any that have the tuition of them , in the nurture and admonition of the lord , and taught betimes to know the doctrine of the gospel , and to believe in the lord jesus christ , and to love god above all , and their neighbours as themselves , and to hate iniquity , and live to god , and first to seek his kingdom and righteousness ; to which end parents should catechize their children , and daily be teaching them the word of god , and acquainting them with his fear and holy worship . and ministers must with special care and diligence oversee the several families of their charge , and excite the parents to this necessary duty . and also should themselves assist them herein , and catechize such youth ( as well as all others that are ignorant ) as often as they can ; especially where parents do neglect it . 19. as infants are by baptism admitted among the infant-members of the church , upon their parents profession of christianity , and dedicating them to god ; so must they personally make a profession of their own faith , and own their baptismal covenant , and give up themselves to god the father , son and holy ghost , before they are to be admitted into the number and communion of the adult members of the church ; which profession is to be tryed and approved of by the pastors of the church : and so excellent a duty , to be carefully , and seriously , and solemnly performed , that the transition into the state and communion of the adult , may appear to be so great and observable a thing , as may excite all to an answerable care and diligence , in preparation thereunto , and to look after that saving faith and holiness , which they must so solemnly profess . and ministers should have a special care , that they take nothing for a credible profession , that is not so : and corrupt not the church by letting in uncapable members , that must either be cast out again , to the grievous exasperating them against the church and way of god , and so to the apparent hazzard of their souls : or else must live ungoverned in their wickedness , to the great dishonour of god , and the provocation of his wrath against them and the church . 20. for the publike worshiping of god , and our own edification , the pastors , where there is opportunity , must congregate the people in a solemn assembly in a convenient place and time . and all that can must constantly there attend , preferring the publike worship of god before the private : much more before their worldly businesses , that are not of flat necessity to themselves or others . 21. in these publike assemblies it is lawful for us to admit , even , infidels to be present , and such catechumen's as are yet unfit to be members of the church , and there to teach , reprove and exhort them , and pray for them according to their state : though we may not receive them to be members of the church , nor admit them to our special communion . 22. because it is the holy scriptures that containe that gospel of which we are ministers ; and because the honour of gods holy word is to be preserved , and the people to be instructed in it , and taught to know it ; it is therefore our duty in the solemn assemblies to read the word of god to the people , in a known tongue ; ( as moses and the prophets were read every sabbath day in the synagogues of the jews . ) such portions being chosen , and order observed , as the pastors discern to be most for edification . 23. our publike preaching of the gospel should be from faith and holy experience , with plainness , and perspicuity , with reverence and gravity , with convincing evidence and authority , with fervent zeal , and perswading importunity , with the tenderest love and melting compassion , with faithfulness , impartiality and prudence , suiting both matter and manner to the necessity of the hearers , and with frequency and unwearied patience , waiting on god for the success . 24. the pastor is to lead , and the people to consent and joyn in heart in the publike prayers , and unanimously to pour out their souls unto the lord in penitent confession of sin , and fervent petition , and joyful thanksgiving and praise : and this according to the direction of the holy scriptures ; and especially of the lords prayer : which is the most perfect , comprehensive summary , form and pattern of our prayers . 25. confession is to be made , both of our own sin , and the sins of the church and nation , of magistrates , ministers and people : yet so as that we turn it not into a reproaching and dishonouring of our superiours , or an abusing of mens persons , by venting our malice or distempered passions , or uncharitable censures against them ; we must confess our original and actual sin : the great corruption of our hearts and lives : our sinful thoughts , affections , words and actions : our privative and positive sin : out omissions and commissions : our secret and unknown sins in general , and our known and open sins by name : our sins of ignorance , and sins against knowledge : our sins before and since conversion : our sins against the lord himself , consisting in our unholiness , contrary to the first table ; and our unjustice and uncharitableness against our neighbour ; and our folly and injury against our selves : the sins of our relations , and of our more private life : our sins against the light and law of nature ; and our sins against the gospel and grace of a redeemer : against the outward means of grace , and against the inward motions of the spirit , and of our consciences : against mercies and judgements : against the examples of christ and his servants , and the warning-falls of others ; especially those sins by which we have most dishonoured god and our holy profession ; and have most scandalized , hardened or tempted others : and all our confessions should proceed from true contrition and hatred of the sin . 26. our petitions must be only for things agreeable to the revealed will of god : and principally for the hallowing of his name , and the coming of his kingdom , and the doing of his will , in earth , as it is in heaven : and therefore we must have compassionate thoughts of the dark and miserable parts of the world , where by heathenism , infidelity and mahometanism , the name of god is grievously dishonoured , and his soveraignty denied or rejected , and satans kingdom doth prevail , and where the will of god is partly unknown , and partly willfully disobeyed : and our eye and heart must be on the state of the universal church , that all this interest of god-in-christ , may be there preserved and advanced . and in order to these blessed ends , we must beg such necessaries of our life , as the supportation of our natures for the work of god requireth : and the forgiveness of all our sins through christ ( which yet we cannot expect to receive , if we from our hearts forgive not others : ) and a gratious preservation from temptations , or the power of them , and from satan and sin the greatest evils : that so the holiness of our hearts and lives may shew that we are the loyal subjects of the kingdom of our lord , and that we acknowledge and magnifie his soveraign power , and live as a people devoted to his glory . and all this we must beg in an humble sense of our great unworthiness , misery , necessity and insufficiency to help our selves ; and in the name of christ , in understanding and faith ( and therefore not in a tongue that we understand not ) and with fervency and uncessant importunity , as directed , excited and strengthened by the spirit of christ . 27. our thanksgiving unto god must not be like the pharisees , in hypocrisie and pride , or to make ostentation of things that we never had , but in humility and holy joyfulness of mind , we must declare our thankfulness , for our creation , redemption , justification and reconciliation with god , our sanctification , and all the parts thereof , and helps thereunto : for the gospel and ministery ; and the plantation , preservation and propagation of the church thereby : for common and special works of providence , for the good of the church , our brethren or our selves : for mercies ordinary or extraordinary : spiritual or corporal : for prevention of evils , or removing them : for the quality and degree , the suitableness and seasonableness of all our mercies , with the rest of their aggravations : especially for those that most promote our everlasting happiness , and the publike good and glory of the lord . 28. the matter of our holy praises of the lord , must be his blessed and infinite being and nature , and all his attributes : his infinite power , and wisdom , and goodness : his truth , and holiness , and love : his absolute dominion , his soveraignty , and fatherly benignity : his justice and his mercy : even as they are revealed in the works of the creation , and in the glass of the holy scripture , and in the person of jesus christ , and in the image of god upon his saints : and all these his works also must be praised in subserviency to his praise . and because it is a most high and excellent duty to praise the lord , we must strive to do it with all the faith , and reverence , and admiration , and love , and delight , and joy , and cheerfulness that possibly we can attain : and this with constancy as our daily work , with our eye on heaven , where we shall do it in perfection to all eternity . 29. as the holy scriptures should be read in a tongue that the people understand , so should the purest exactest translation of them be used that can be had : and though it be not of absolute necessity to the communion or peace of the churches ; yet it is to be desired and endeavoured , that all neighbour churches that are of one language do all agree in the use of that one translation . 30. though in cases of necessity the gospel may be publikely expounded and applied by the reading of the expositions and sermons of others , yet as it is meet that the preachers of the gospel be able to perform this work themselves ; by the abilities given them from god , in the use of just and edifying means ; so it is meet that by diligent studying , meditation and prayer , these abilities be improved ; and that from this holy and spiritual treasure within them , the ministers of christ do draw forth sound explication , with pertinent lively application of the truth . 31. so also in the publike prayers , though it be lawful ( in it self ) to read the words of prayer prescribed us by others ; yet as all ministers should be able to pray themselves from the knowledge and feeling of their own and the peoples wants , so it is meet that their graces and holy abilities be ordinarily exercised in such prayer , and that they be not restrained from speaking to god in such sound and meet expressions , as shall either presently , or by the means of their preparations , proceed from the sense of the matter of their prayers , excited and drawn forth by the assistance of the spirit of christ . but whether any particular pastor should use a stinted form of words imposed by others , or invented by himself , or whether he shall pray without such stinted forms , or both , by turns , is a point to be determined according to his own abilities , and the state of his flock , and other accidents : but it is not to be made a matter of such necessity in it self , as to lay the unity or peace of the churches , or the liberty of the pastors and worshippers of christ upon it . 32. the publike praises of god must be expressed by the pastor in such words as are produced by that holy knowledge , faith , admiration , love and delight , with which his soul should be possessed that is so nigh to god ; and also by the recitation of sacred psalms and hymns , and by the cheerfull singing of such by the church : wherein the melody must be spiritually , and not carnally used : for the assisting of our souls in the exercise of that holy alacrity and joy that is required in so high a work ; and not to draw off our minds from the matter , nor to stop at the pleasing of our ears . such psalms also may be recited or sung , as contain matter of confession of sin , petition , thanksgiving , and such narratives as tend to praise . 33. the form of words to be said and sung , must be taken especially out of the holy scriptures : to which use we have the psalms of david and other hymns : and also we may use such as have been or shall be composed by wise and holy men , agreeable to the doctrine of the scripture , and fuited to the gospel frame of worship , and as far as may be , even in scripture phrase . and though it be not meet to insist upon a concord in lesser things , when it cannot be attained without the violation of concord in greater things ; yet is it much to be desired and endeavoured that all the churches of the same language ( especially that are near and in the same dominions ) should agree in using the same psalms and hymns for matter and meeter ; and that the version so agreed on , be the best that they can have . 34. the eucharist or supper of the lord is [ a holy sacrament instituted by christ , wherein bread and wine being first by consecration made sacramentally or representatively the body and blood of christ , they are used by breaking and pouring out , to represent and commemorate the sacrifice of christs body and blood upon the cross , once offered up to god for sin : and are given in the name of christ unto the church , to signifie and solemnize the renewal of his holy covenant with them , and sealing it unto them , and the giving of himself to them to expiate their sins by his sacrifice , and sanctifie them further by his spirit , and confirm their right to everlasting life : and they are received , eaten and drunk by the church , to profess that they willingly receive christ himself to the ends aforesaid , ( their justification , sanctification and glorification ) and to signifie and solemnize the renewal of their covenant with him , and their holy communion with him , and with one another . ] 35. the sacrament of the lords supper containeth in it these three parts . 1. the consecration of the bread and wine . 2. the representation and commemoration of the sacrifice of christ . 3. and the giving to , and participation by the church . the consecration hath chief respect unto god the father : the representation and commemoration to the son as sacrificed : and the giving and participation , to the applying operations of the holy ghost . as it must first be the body and blood of christ before it be sacrificed , and first offered in sacrifice to god , before it is offered for nourishment and salvation unto men ; so is it in the order of sacramental representation . 36. the consecration is performed by the churches offering up the creatures of bread and wine to god to be accepted to this holy use : and by gods acceptance of them , as dedicated thereunto . the churches dedication is expressed by the present action , and gods acceptance is expressed by his command and promise , and the ministerial acception and benediction . the minister in this action is the agent of the people in offering or dedicating these creatures unto god , and he is gods agent or minister in receiving and blessing them . 37. in this dedication of the bread and wine to god to be the consecrated matter of the commemorative representative sacrifice , the church acknowledgeth the three grand relations of god to his people . 1. we acknowledge him the creator and owner of all the creatures . 2. we acknowledge him our righteous soveraign ruler , whose law we have offended , and who hath received the attonement , and whose laws we do herein obey . and , 3. we acknowledge him our father , or bounteous benefactor , by whom we are sustained , and whose love we have forfeited , and with whom we desire by christ to be reconciled . 38. this consecration maketh not the bread to be no bread , or the wine to be no longer wine ; nor doth it make any addition to , or change upon the glorified real body of christ ; but it maketh the bread to be sacramentally christs body ; and the wine to be sacramentally his blood ; that is representatively : as an actor in a tragedy is the person whom he representeth : or as in investitures , a sword is the honour of knighthood , or a key is the house , or a twig or turf is the land . 39. because christ was to be invisible to us , and the heavens must receive him till the restoration of all things , therefore as he hath sent his spirit within to be his agent in his members ; so hath he appointed his ordinances without , and especially this visible solemn representation and commemoration of his sacrifice ; that our faith might hereby be helped , and our souls might be raised to such apprehensions of his love and the mercy of our redemption , as if we had even seen him crucified before our eyes , and this till his glorious return , when we shall enjoy him visibly in his glory . 40. as christ in his intercession , as our high priest in the heavens , procureth and conveyeth his benefits of salvation upon the account of his sacrifice once offered on the cross ; so doth the church in this commemoration , present him unto god the father , as the sacrificed lamb , in whom they profess themselves to believe , and by whom alone they expect salvation , and all the blessings tending thereunto . 41. in this commemoration the minister is chiefly the agent of christ , in representing his voluntary offering up himself unto the father in sacrifice for sin : and he is the agent of the people , in that part of the commemoration , in which they profess their believing in a crucified christ , and thankfulness for him , and dependance on him as their hope . 42. jesus christ having finished the work of redemption , which he was to do on earth , in the days of his flesh , ascended and is glorified with the father , and being become the perfect head and treasure of the church , hath in his testament or new covenant made a free gift of himself and life to all that will receive him as he is offered ; and he hath appointed his ministers not only to proclaim this gift unto the world , but also in his name to deliver it to the church : and it is a great encouragement and comfort to believers , that it is a minister or agent of christ himself , that by his command , and in his name doth say to them [ take ye , eat ye , this is my body which is broken for you . ] and [ this is my blood of the new testament , which is shed for you , drink ye all of it ] ; christ himself with his saving benefits , being herewith as truly offered to their faith , as the signs and representations are offered to their hands and mouths . though it be still but ( consecrated ) bread and wine that doth represent , yet is it the very body and blood of christ that is represented ; and christ himself as the head of the church , and fountain of our renewed life , and as our spiritual nourishment , that is truly given us , and received by us . 43. it is therefore unmeet for any but a lawful minister of christ , who is authorized hereunto , to administer this holy sacrament : both because no other are called to it in the holy scripture , nor can shew any warrant for such an undertaking ; and because it is very injurious to the comfort of the church , when they know not that the person hath any authority to deliver them so great a mercy from the lord , nor whether christ will own his ministration . 44. the ministers must partake of this holy sacrament with the church : not as they are the agents of christ for the delivery of it , but as they themselves are his disciples and members of the chruch . 45. before the receiving of this holy sacrament we ought to examine our selves , that we may come preparedly with repentance for all known sin , and faith in christ , and an humble feeling of our own necessities , and a thankful sense of the love of god expressed in our redemption by christ , and a hungring and thirsting after him and his righteousness , and with an unfeigned love unto our brethren , and a high estimation of the union and communion of the saints , and with a resolution to walk in holy obedience to god , in patient hope of the coming of christ , and of the everlasting kingdom , where we shall be perfectly in him united : which holy affections are also to be exercised in the time of our communion in this sacrament , and afterwards upon the review of what we have here received and done . 46. the word and prayer must be joyned with the sacrament . the nature and use of it must be opend , and the people excited to the exercise of the duties before mentioned . sin must be confessed and lamented , and mercy implored , and thankfully acknowledged , and the goodness of god , especially manifested in the work of our redemption , must with the greatest admiration , alacrity and joy that we can attain to , be magnified and praised , till this unspeakable love of god in christ hath drawn out our hearts in fervent love to him again . and it will be most suitable to this eucharistical ordinance , that the church do sing some psalm or hymn of praise to god , for the mercies of our redemption . 47. those are to be invited to the supper of the lord that have these necessary qualifications , in some degree , and the rest to be acquainted with the danger of eating and drinking unworthily . those only are to be admitted to the table of the lord that have the use of reason , and can examine themselves , and are members of the church , and have made a personal credible profession of faith and holiness , and are not justly , for heresie or any scandalous sin , removed from present communion with the church . 48. the using or not using of forms of prayer in the administration of this sacrament , is to be determined of , as aforesaid in the other parts of worship , according to the different abilities of ministers , and state of the several congregations , and other accidents that should weigh in such indifferent things . but as in the administration of baptism , it is ordinarily meetest and most safe , to use the express form of words which christ hath directed us to , and the church hath still used , viz. [ i baptize thee in the name of the father , son and holy ghost ] : so in the administration of the sacrament of the lords supper , it is safest and meetest that we use the words that christ by his example hath directed us to use . as matth. 26. 26 , 27 , 28. luk. 22. 19 , 20. 1 cor. 11. 24 , 25. viz. [ take ye , eat ye , this is my body which is broken for you , this do in remembrance of me ] and [ this is the blood of christ , even of the new testament ( or this is the new testament in the blood of christ ) which is shed for many for the remission of sins ; drink ye all of it in remembrance of him . ] 49. as it is not unmeet for the church at other times when they assemble , to make a solemn profession of the christian faith and of holy obedience , to manifest their constancy therein ; and to declare what doctrine it is that we assemble to profess , and to preserve it in the minds of all ; so is it more especially meet , that at baptism and the lords supper , when we are solemnly to renew our covenant with the lord , the covenanters do renew this solemn profession : to which end it is most safe to make use of the ancient forms of confession , called , the apostles creed , and the nicene creed ; and also to recite the ten commandments , with a profession of our consent to the terms of the covenant with god the father , son and holy ghost . to which if we ( at lest sometimes ) adjoyn some fuller explication of the creed and decalogue ( such as is our profession here before set down ) it will not be unprofitable or unmeet . and in such manner it may all be managed , and such signs or expressions of consent required , as the pastors shall judge meet for the attainment of the desired ends , with liberty for such variations , as are necessary to prevent a dead formality . 50. at the dismission of the assembly , it is meet that the pastor do solemnly bless them in the name of christ , to which he is authorized as an act of his ministerial office . 51. deacons are church-officers instituted by the holy ghost to be serviceable to the pastors and the church , by the distribution of the creatures dedicated to the church-communion , and taking care for the supplying of the necessities of the poor , out of the contributions or stock of the church . 52. the first day of the week is appointed or separated by the holy ghost for the holy assemblies and publike worship of the church and other holy exercises ; and is herein to be improved to the honour of god , and the edification of our selves and others : and all other imployments are therein to be avoided that any way hinder the holy duties of the day ; except such as become a greater duty , upon the account of piety , justice or mercy . that some stated time be separated to the publike service of god and the benefit of our souls , is a thing that the law of nature doth command ; that this stated time should be at least one day in seven , the reason and equity ( at least ) of the fourth commandment doth acquaint us : that this day should be every first day of the week , the holy ghost in the new testament hath revealed to us ; acquainting us with christs rising on that day ( which laid the foundation of the change ) and of the assembling of his disciples on that day , and his owning their assembly by his appearing to them , and teaching them , and blessing them , and giving them their commission and the holy ghost , joh. 20. 19 , to 24. the same they did the next first day , where he again appeared and owned their assembly , and revealed himself unto them , joh. 20. 26 , 27. and that this was the practice of the apostles and the primitive christian churches directed by them , appeareth act. 20. 7 , 8. 1 cor. 16. 1 , 2. so that it was called the lords day , as the last day before was called the sabbath , rev. 1. 10. and to put us out of all doubt of the matter of fact , and consequently of the meaning of these texts of scripture ; the certain tradition and most concordant history of the church assureth us , that ever since the days of the apostles , the universal church in all parts of the world , hath constantly observed the lords day in commemoration of the resurrection of christ : which it is not possible that they could have done , without contradiction and rebukes from the apostles themselves or some of the churches which they planted , if it had not been a certain truth . those therefore that will be against the holy observation of the lords day , must either impudently deny the testimony of all church history and tradition , which with one consent assure us that it was observed universally in the christian churches from the apostles daies , as a thing by them established and practised ; or else they must imagine that all the dispersed churches through the world conspired in the teaching and practising of such an error without any known rebuke , wherein it had been most easie for any to have convicted them to be slanderers of the apostles , or the ages that were before them . having therefore so much in nature , in the fourth commandment , in the new testament , and the doctrine and practice of the universal church , for our holy observation of this day ; it ill beseems any christian to forsake all or any of these , and think now in the end of the world to find out the certain practice of the apostles , better then all the churches which they planted . 53. seeing the lords day is purposely set apart for the celebrating of the memoriall of the resurrection of christ , and so of the work of our redemption ( as the sabbath was for the commemorating of the work of creation ) , the work of the day must be very much eucharistical , and the church should be taken up in the thankful admiration of the mysterie and mercy of our redemption , and in the affectionate praises of the lord our redeemer , and an aspiring after the everlasting rest , which he hath purchased , and promised , and prepared for us with himself . 54. ministers must not only perform the publike worship of god upon this day , but also exhort the people to improve the rest of it in private , by prayer , and meditation , and holy conference , and calling to mind the word which they have heard ; especially the parents and masters of families , who must instruct their children and servants , and watch over them , and restrain them from the violation of the day , and call them to an account of the doctrine they have heard , and the duties to be performed . 55. it is lawful , and a duty on other daies also , according to our necessities and opportunities , to redeem some time for the publike worship of god . and whenever the pastors shall call the church together , to hear the word , or perform holy worship , it is the peoples duty obediently and gladly to attend , if greater duties do not prohibit them . 56. when great afflictions lie upon the church , or any useful members of it ; or when any great sins have been committed among them , it is meet that in publike by fasting and prayer we humble our selves before the lord , for the averting of his displeasure . and on such occasions it is the pastors duty to confess his own and the peoples sins , with penitence and tenderness of heart , and by his doctrine and exhortation to endeavour effectually to bring the people to the sight and sense of their sin , and the deserts of it , and to a firm resolution of better obedience for the time to come ; being importunate with god in prayer for pardon and renewed grace . 57. upon the receipt of any notable extraordinary mercies , the church having opportunity , should assemble for publike thanksgiving unto god : wherein the pastors should stir them up to the livelyest sense of the greatness of their mercies , and lead them in a joyful celebration of the praises of their bountiful benefactor . and it is lawful on these daies to express our joy in feasting and outward signs of mirth ; provided that they be moderately and spiritually used , and not to gratifie our sensual desires ; and that we relieve the poor in their necessities ( which also on daies of humiliation and other seasons we must not forget . ) 58. it is not unlawful or unmeet to keep an anniversary commemoration of some great and notable mercies to the church , the memory whereof should be transmitted to posterity . 59. in all the modes and circumstances of worship which god himself hath left undetermined , all christians must take heed of making unnecessary things to be necessary , and laying the unity and peace of the church on things indifferent , and laying snares for the consciences of others ; but must leave much to the prudence of the particular pastors that are upon the place , to whom it belongs to fit such circumstantials to their peoples state ; and the churches in such things wherein they may safely differ , must be left to their liberty : long and sad experience having taught us , that the violent imposing of unnecessary things , is the engine of the devil to tear the church . 60. the marriage of christians being a work of great concernment to themselves , and meet to be publikely performed , and accordingly to be sanctified by the word and prayer ; it is convenient that it be solemnized by the minister , or at least that he counsell and exhort them , and pray for a blessing on them : being first sufficiently satisfied of their capacity and necessary preparations . herein he is to acquaint them with the institution , nature and ends of their relations ; and the duties severally and joyntly by them to be performed ; and the difficulties and temptations to be expected and provided for . especially they are to be directed to live together in holiness , as the heirs of life , and to be very carefull and diligent in the holy education of their children , and governing their families for the lord ; and to use the world as not abusing it , remembring their approaching separation by death . and he is to see that they solemnly enter into the matrimonial covenant , engaging themselves to conjugal fidelity to each other , until they are separated by death . 61. the pastors of the churches must not only teach the people , and guide them in the publike worship : but also must faithfully oversee them in private , endeavouring to know and watch over each member of their flock , preserving them from heresies , errours , and divisions : defending the truth , confuting gainsayers and seducers ; instructing the ignorant , exciting the negligent ; encouraging the despondent ; comforting the afflicted , confirming the weak , rebuking and admonishing the disorderly and scandalous , and directing all according to their needs , in the matters of their salvation . and the people in such needs should have ordinary recourse to them , as the officers of christ , for guidance and resolution of their doubts , and for assistance in making their salvation sure , and procuring , maintaining or restoring the peace of their consciences , and spiritual consolation . 62. those persons that are known to commit any gross and scandalous sin , should first by private reproof and admonition ( unless where the notoriousness and heinousness of the crime doth presently call for publike reproof ) be called to repentance : and if they hear not the reprovers , or will not reform , the church must be told of it : and therein it is most convenient , that the pastors be first acquainted with the case ( to avoid contention and confusion , ) before it be brought into the publike assembly : and to that end it is convenient that there be stated meetings where the pastors and some chosen members of the church , ( not as officers , but the deputies or trustees of the rest ) should in their several capacities take cognizance of such offences ; that so a unity and full correspondence may be held between the pastors and the flock , and all things may be done advisedly , orderly , and concordantly : but where this cannot well be done , the pastor or pastors must do their work without it . 63. those persons that by more private means will not be brought to necessary repentance and reformation , must by the pastor be publikely reproved and admonished before the church , and there called to repentance by the opening of their sin , and the judgements of the lord , and pleading with them those gospel mercies and motives that should melt them into contrition . and if the success do not appear , it is ordinarily meet that the church should joyn in prayer for the offender , that god would give him repentance unto life . 64. if after sufficient waiting in the use of these means , the offendor still remain impenitent , it is the duty of the church to reject him out of their communion . wherein the pastors must compassionately declare his offence and his impenitency , and the judgements that god hath threatned to such , and the laws of christ commanding the church to put such from among them , and avoid them , and have no company with them , that they may be ashamed , or to take them as heathen men or publicans : and must accordingly declare the person offending to be unmeet for christian communion , and charge the people to avoid him , and have no fellowship with him , and himself to forbear the communion of christians , binding him over to answer it at the bar of christ . which sentence must be accordingly executed by the pastors , in refusing him the ordinances proper to the church , and by the people in avoiding familiarity and communion with him , till he be restored upon his repentance . 65. it must be a credible profession of repentance only that must be accepted by the church either for the preventing of such a rejection , or for restoring the rejected . and usually when the case is heinous and notorious , or the church hath had the publike cognizance of it , they must also have publike notice of the penitence of the offendor ; who should with remorse of conscience and true contrition confess his sin before the congregation , and heartily lament it , and crave the prayers of the church to god for pardon and reconciliation through christ , and also crave an absolution by the minister , and a restoration into the communion of the church : but because it much dependeth on circumstances of the case whether the confession should be publike or private , or in what manner made , it is therefore to be much left to the prudence of the pastors , whom the people in such cases are commanded to obey . 66. when a credible profession of repentance is made ( whether voluntarily by the converted , or upon the churches admonition by the scandalous , or after excommunication ) it is the duty of the pastors to declare such penitents in the name of christ to be pardoned and absolved , and ministerially to give them this mercy from the lord , in case their repentance be sincere as they profess : and if the person were excommunicate , it is the duty of the pastor to declare him again meet for the communion of the church , and require the church to receive him with joy as a returning sinner , and not to reproach him with his falls , but to forgive him ; as christ forgiveth him ; all which they are accordingly to perform ; and the penitent with joy to receive his absolution , and to return to the communion of the church , and to a more holy careful obedient life . 67. when any by frequent covenant-breaking , have forfeited the credit of their words , the church must have testimony of the actual reformation of such persons , before they can receive their professions and promises as credible any more . though yet there is so great difference here in persons and offences , that the particular cases must be much left to the prudence of the pastors that are present , and know the persons and the whole case . 68. so great is the necessity of the sick , and so seasonable and advantagious the opportunity , that ministers should not negligently omit them , but in love and tenderness instruct them , according to their several conditions : endeavouring the conversion of the ungodly , and the strengthening of the weak , and comforting such as need consolation ; directing them how to improve their affliction ; and helping them to be truly sensible of the evil of sin , the miscarriages and negligences of their lives ; the vanity of the world ; the necessity and sufficiency of christ , and the certainty and excellency of the everlasting glory : perswading them to a pious , just and charitable disposal of their worldly estate ; and to forgive such as have wronged them , and to be reconciled to those with whom they have been at variance ; and believingly to hope for that life with christ , which he hath promised to all that are sanctified by his spirit , and comfortably to commit their souls to their redeemer , and quietly rest in the will , and love , and promises of god ; resolving if god should recover them to health , to redeem their time , and live as a people devoted to his glory . it is meet also that the pastors pray for the sick , both privately and publikely when it is desired and thought fit . 69. the burial of christians should be decent and honourable , and though it be a thing indifferent in it self , whether exhortations , funeral sermons or prayers be then used , yet because the season is very advantagious for mens reception of holy instructions , it is convenient ( at least when desired ) that the minister do take that season as often as he can , to mind people of their mortality , and the necessity of a speedy preparation for their change : so prudently managing all his exhortations and prayers , that the due end may be attained , and the abuse prevented as far as may be . 70. the lives of christs ministers should be conformable to their holy doctrine : and so exemplary in innocency , love , humility , meekness , patience , contempt of the world , crucifying the desires of the flesh , and in a zealous heavenly conversation , and in all works of piety , justice and charity , within their power , that the mouths of the enemies may be stopped , and the people may learn , and be convinced and directed , even by their holy examples , and our selves may be saved , and the christian church and doctrine may be honoured , to the glory of the holy ghost and of our redeemer , and our heavenly father . 71. as we have all one god , one christ , one spirit , one faith , and hope , and love , one covenant , and one catholike church , so should the communion of saints extend as far as their capacity and opportunities will allow . and as particular persons must associate for personal communion in publike worship , so particular churches should associate for such brotherly correspondency and communion , as they are capable of , and their needs require ; that by communicating the truths and mercies which they have received , and advising together , and by a brotherly collation of their apprehensions , and improvement of their several gifts , the unity of the churches may be preserved , and discords and uncharitableness may be avoided , and the beauty and strength of the churches maintained . and therefore the pastors of the neighbour churches ( not excluding others that are fit ) should meet as frequently , and at such times and places , as the ends and works of the association do require . 72. into these associations such pastors and churches should be received that make a credible profession of faith and holiness , and no other : and they that are hereticks , or of scandalous ungodly lives , must after a first and second admonition , if they remain impenitent , be rejected and disowned by the faithful pastors and churches . 73. where the fixing of a stated president in each of these associations is requisite for the peace and edification of the brethren , it may well be yielded to : but however a special care must be had to prevent contentions and divisions : and therefore perverse disputings must be suppressed ; and proud , self-conceited , domineering persons , and such as are of fiery , turbulent , contentious spirits , and also subtile hereticks and dividers , must be watched against as the plague of the churches , and all possible charity , humility , meekness , self-denyal , and zeal for holy concord , must be exercised . 74. those that through distance or impediments cannot , or through mistakes or peevishness will not joyn in such stated brotherly associations and assemblies , are yet to be allowed the due estimation and affection of brethren , and so much communion as at a distance they are capable of , if they do but agree with us in a sound profession of the faith , and a holy conversation , and ministerial fidelity in the main : but yet we must disown the sin of their dividing , or neglect , and as we have opportunity testifie against it . 75. these churches that cannot hold local communion with one another through differences that destroy not the essentials of christianity , should yet maintain a dear and tender christian love to one another , and profess their owning each other as christians , and churches of jesus christ , and should agree together upon certain just and equal rules for the management of their unavoidable differences , so as may least prejudice charity and common good , and least harden the ungodly , or grieve the weak , or dishonour god , or hinder the success of common , great and necessary truths upon the souls of men ; contriving and amicably promoting the cause of christianity , and every part of it , in which they are agreed ; and should open their disagreements to the people as little as they can . 76. in cases of tolerable difference , as ministers and people must maintain a special holy love , and communion as far as their differences will admit ; so must they desire the well-fare and the peace of one another , and not stir up hatred or persecution , against each other , by odious nick-names , or exasperating the magistrate or people against dissenters ; but should consent to the liberty of each other , and help to take off unjust hatred , and to hinder all unmerciful violence or rigor against one another ; and all of us should watch against and abhor that proud , self-conceited , domineering disposition that would make us censorious , malicious , or cruel against the weakest servants of the lord . 77. yet must we not under pretence of charity , consent to any such noxious liberty , as plainly tendeth to the wrong of the church , and the poysoning of the souls of others ; nor yet must we consent to the errours of the best . though we are not the judges of the secrets of mens hearts , nor may not deal uncharitably with any , yet must not heretical self-conceited persons be tolerated in the obstinate dispersing of their errours , to the destruction or danger of mens souls , nor to reproach and speak against the weighty necessary truths of god : nor should any be tolerated to kindle the flames of uncharitableness and contentions in the churches , by railing , reproachful language against the tolerable dissenters : but a healing , merciful , and profitable , and not a destructive toleration should be promoted . 78. the pastors of the churches of christ have the power of the keys of the kingdom of heaven , but not of the temporal sword on earth : and though we determine not whether in cases of necessity , it be lawful for pastors to be also magistrates ; yet it is certain that without necessity it should not be allowed ( their work requiring all their time and strength ) and that as pastors it belongeth not to them ; but as the magistrate is the appointed officer of god , to govern even churches , pastors , and people , in the way of outward force , and pastors are his officers to govern them by spiritual conduct ; so must we be so far from desiring to usurp a secular power , that we should still advise the magistrate to keep the sword in his own hand , and to take heed of putting compulsive power in the hands of pastors , or enabling them to execute their passionate displeasure against their brethren : and as the magistrate must not usurp the pastors office , but only see that we perform it our selves , and punish us if we do not ; so must not the pastors usurp the magistrates office , but humbly and modestly teach and advise him from the word of god , and reprove him , and threaten him , and in cases of extremity denounce the wrath of god against him , and bind him over to the tribunal of heaven , to answer for his obstinate impenitent contempt ; and then leave all the matter to that bar , and patiently suffer if we be persecuted by him ; not doing any thing in the management of any of our work , without a due respect and reverence to his authority , and a care of the common good that dependeth on his honour , but remembring what is meet for him to hear , and for us as messengers of christ to speak . 79. those churches of several nations that through distance and diversity of secular governours , are uncapable of personal or local communion with others , should yet consent as neer as may be in their holy professions , and practises ; not tying each other to any of their unnecessary modes or forms , nor uncharitably censuring any tolerable dissenters , but owning those churches that agree with them in the great and necessary things , & holding such correspondence with them by messengers , as shall be needful to the promoting of their unity , love and peace , and of the gospel and common cause of christ , and the defence of each other against the common enemies of those , as emergent occasions shall require and direct them . 80. to the aforesaid uses , the councils or synods of pastors are lawful and convenient in cases that require them , where the pastors of several churches and nations may diliberate and determine in order to their unity , of doctrines and practices to be agrreed in , and may strengthen the hands of one another . but yet , the canons of such councils are rather agreements , then proper laws , to their several members or absent brethren ; and bind in order to unity and concord by vertue of those general commands that require us to do the work of god in such unity and concord , and not by vertue of any proper superior regimental power , which that council hath over the particular bishops of the churches of christ . and as for general councils , as we should to the forementioned ends regard and honour them above all other , if really such were lawfully assembled ; so in this enlarged and dispersed state of the militant church , we may easily see , that full and proper universal councils , are neither the stated governors of the universal church , nor necessary to its well-being , no nor lawful to be attempted , as a course that would certainly destroy or grievously wrong the churches , by the death and long absence of the pastors , through so many hundred and thousand miles travail , and so long attending , which the state and work of proper universal councils will require : yea the said distance , with the age and weakness of the pastors , and the different languages , and the poverty of many disabling them from such tedious voyages and journies , and the dissent of the princes . ( many of them heathens , infidels , mahometans ) under whose government they live , or through whose dominions they must pass , these with many the like impediments do make a true universal council ( like an universal parliament or senate ) to be so far . from necessary , or desirable , as to be morally impossible , or next to impossible , as to the very being of it . the way that god hath appointed for church-government and deciding controversies , is , 1. that princes and magistrates govern by the sword or force , and judge who are fit to be punished by the sword ( and though most princes on the earth by infidelity have made themselves uncapable of this part of the work of their office , yet cannot that disoblige them from the commands of god , or free them from his punishments for not performing them , nor make the office of magistrates another thing , nor disable christian princes and magistrates , or disoblige them who have not made themselves uncapable . ) 2. that these princes and governors of several nations , do hold a loving christian correspondency , for the management of their affairs , and government of the churches under them , so as may be most to the advantage of the cause of christ , and the union , strength and defence of christians ; ( the general rules , and ends of their trust and power , do oblige them to hold such assemblies by their messengers as are needful for their agreement and the unity and safety of the churches under them , as well as they oblige pastors to such necessary correspondencies . ) 3. that the pastors of particular churches be the governors of those churches by the word and holy discipline ( not having the power of the sword or violence ) and that they judge who is fit or unfit for communion with that church which each or any of them over-see , and who is to be thence excommunicated , or there absolved . 4. that these bishops , pastors , or elders of particular churches , should hold communion among themselves with all their brethren of other churches , as far as their natural capacity will allow , and the need or benefit of the churches require it : and that they handle in common the causes that belong to all in common , and settle and maintain agreements for the unity and communion of the churches : and they are judges ( as associate ) who is to be received into their associate communion ; and who to be excluded from it ; and what pastors or churches they should hold such communion with as they are capable of ; and which they should admonish , or renounce . 5. the christian people have allowed them a judgement of discretion , by which they must prove all things , and hold fast that which is good : and must discern and obey the lawfull commands and directions of their magistrates and pastors . 6. and as men have thus their several shares alloted them in government , judgement , and decisions , limitedly , and not absolutely judging , even to the execution which belongs to their several judicatures : so the finall absolute judgement , and decision of all controversies and causes , is reserved to the dreadfull tribunal of the lord , to which we may make our last appeal , where all the world shall be judged in righteousness , and all the judgements of men be themselves judged , and truth and error , good and evil , right and wrong will be more perfectly manifested unto all ; and it shall be irreversibly determined by jesus christ , who shall go into life everlasting , and who to everlasting punishment . come lord jesus , come quickly . novemb. 16. 1658. the author thought it not unfit here to annex the description of that order and discipline which is exercised by him , with his assistant fellow-pastors , in the parish-church of kederminster ; in association with many pastors of those parts , who have agreed to exercise so much of the ministerial office , as by the consent of the episcopal , presbyterian , and congregationall , belongeth to them . which being published , 1. may prevent mens injurious mis-reports of our associations , and discipline , which they may be drawn to by fallacious fame . 2. and may be an example for those churches that by the magistrates are left at liberty , to worship god in that communion and order which they judge most agreeable to the word of god , and the vniversal consent and practice of the primitive church . the order and discipline of this church , agreeable to the word of god . i. we are willing to teach all in our parish , the doctrine of life , that are willing to learn : and desire them all to hear the word publikely preached , and to come to us to be catechized or instructed . ii. we own all those as visible christians and members of the universal church , that make a credible profession of christianity , and destroy it not by heresie , or ungodly lives . iii. so many of these as also consent to hold communion with this church as members of it , submitting to the ministers and discipline of christ , we shall esteem our flock and special charge , and faithfully perform the duties of our office for their good , as we are able . iv. we desire that all the youth of the parish will learn the principles of the christian religion : and as soon as they understand it , and are heartily resolved to give up themselves to god in christ through the spirit , and to lead a holy life , that they will come and acquaint us with their faith and resolution ; and before the church will make a solemn profession thereof , and give up themselves to god in the personal owning their baptismal covenant ; either reciting the fore-going creed or profession , or , if they are unfit for publike speaking , by consenting when we propound it to them ; or by any other fit expressions . that so we may publikely pray for their confirmation ; and if they consent also to hold communion with this church , we may know them as our charge , and register their names . v. those parishoners that desire us to baptize their children , or to be themselves admitted to the lords supper , and are not members of this church , ( because they will not ) , we desire to come to us , some dayes before ; that so we may be satisfied of their faith and life : and if they seem true christians , and either bring a certificate that they are members of any other church , with ( which we are to hold communion , or shew that it is not from ungodliness that they refuse to live under order and discipline , we shall baptize their children , and occasionally admit them to our communion . but if they are scandalous , we shall require them first to profess their serious repentance : and if they return to scandal , we shall after stay till we see their reformation ( or of one of the parents in case of baptism . ) vi . if any member of this church do differ from us about the gesture in the lords supper ( or any such circumstance ) we desire them first to come to us , and hear our reasons : and if we cannot satisfie them , we will not hinder them from receiving it in any decent gesture they desire . vii . all members of the church must ordinarily hold communion with it , in the lords supper and all ordinances : and if a brother grosly offend , they must orderly and prudently admonish him ; and if he hear them not , tell the church . viii . once a moneth we have a meeting of the magistrates , ministers , deacons , and above twenty persons chosen annually by the church , as their trustees or deputies : here the offendours must be accused , and heard , and dealt with , before the case be opened in the church . and any that are justly offended with any member , may have church-justice . ( the magistrates presence being only ad melius esse ) and the chosen trustees or deputies being no ecclesiastical officers , nor pretending to divine institution as such : but only the fittest of the people chosen to do those things which belong to the people ( who cannot all so frequently meet ) and having no authoritative ruling votes . ix . those that repent not upon publike admonition , must be cast out of our communion , and avoided as heathens : but those that are penitent , must be absolved , and lovingly received . x. if any of our people be offended at any thing in our doctrine or life , we desire them before they vent their offence behind our backs , to come and lovingly tell it us , and hear us speak . and if we do not satisfie them , we desire them to open the matter before the ministers of this association , who are here assembled every moneth . and we shall before them , be responsible , for our doctrine , our administrations , and our lives . ( as we are also willing to be to the magistrate , who only hath the power of the sword , even over the pastors of the church , and whom in all things lawful we must obey , and not resist . ) finis . notes, typically marginal, from the original text notes for div a26895e-250 1 of god . a 1 cor. 8. 4 , 6. * or subsistencies . ] b mat. 28 ▪ 19. 1 joh. 5. 7. c 1 tim. 1. 17. psal. 139. 7 , 8 , 9. & 147. 5. isa. 40. 17. d neh. 9. 6. e rev. 4. 8. & 15. 3. ex. 34. 6 , 7. ezek. 18. 4. psal. 47. 7. & 119. 68. & 145. 9. 2 of the creation of man , and the first law . f prov. 16. 4. g gen. 1. 26. h deut. 30. 19 i col. 3. 10. eecles. 7. 29. k psal. 8. 5 , 6. l mar. 12. 30. 33. deut 6. 5. & 10 12. & 1. 32. m gen. 2. 16 , 17. rom. 6 23. 3 of mans fall , and of original sin , and our common misery . a gen. 3. john 8. 44. rom. 5. 12 , 18 gen. 3. 16 , 17. b rom. 3 9 , 19 , 23. & 6. 23. c acts 26. 18. eph. 2. 2. heb. 2. 14. d psal. 51. 5. rom 5. 12. eph. 2. 2 , 3 , 5. isa 48. 4. job 14. 4. & 25. 4. gen. 6. 5. hos. 11. 7. e rom. 5. 18 , 19. f rom. 5. 6 , 10. acts 4. 12. 4 of our redemption by jesus christ . a joh 3. 16 , 17. & 4. 42. 1 joh 2. 2. b joh. 1. rom. 9. 5 ▪ joh. 10. 30 c 1 tim. 25. heb. 2. 14 , 16. luke 1. 27 , 31 , 35. mat. 1. 20 , 21. d heb. 4. 15. mat. 4. heb. 7. 26. mat. 3. 15. e acts 2. 22. heb. 2. 3 , 4. f heb. 9. 26. & 10. 12. 1 tim. 2. 6. ep. 2. 16. g 1 cor. 15. 3 , 4. luk. 23. 43. psal. 16. 10 1 pet. 3. 18 , 19. * or [ to the departed souls ] or [ to the other world . ] h 2 tim. 1. 10. heb. 2. 14. acts 2. 24. i act. 2. 9. k acts 3. 21. rom. 9. 5. heb. 7. 24. l acts 2. 36. & 10. 36. m heb. 8. 2. & 10. 21. acts 3. 23. & 5. 31. n heb. 7. 25. rom. 8. 34. eph. 4. 8 , 11 , 12 , 13. rom. 8. 9. 1 thes. 5. 12. 5 of the new testament or covenant of grace . a heb. 9. 15. joh. 1 12. & 3. 16. acts 26. 18 ▪ gal. 5 ▪ 6. acts 11 18. & 3. 19. & 20 21. rom. 8. 1 , 13. mar. 4. 12. b rom. 8. 16 , 17. c gal. 4. 6. john 3. 6. 1 cor. 6. 17. rom. 8. eph. 2. 18. 22. d rev. 2. & 3. col. 1. 22 , 23. heb. 4. 1. e ma● . 16 16. joh 3. 3 , 5 , 36. heb. 12. 14. 2 thes. 1. 8 , 9. & 2 12. luke 13. 3. f mat. 28. 19. mar. 16. 15 , 16. 2 cor. 5. 19. g joh. 6. 37 & 10. 28 , 29. 6 of the holy ghost revealing and confirming the gospel . a joh. 14. 26. & 15. 26. 1 pet. 1. 10 , 11 , 12. 2 pet. 1. 21. 2 tim. 3. 16. joh. 16. 13. eph. 3. 3 , 5. & 2. 20. isa. 8. 20. rev. 22. 18 , 19. 1 tim. 6. 14. luke 16. 29 , 31. b acts 2. 22. 4. & 5. 32. & 19. 11 , 19. heb. 2. 3 , 4. gal. 3. 1 , 2 , 3. joh. 14. 12. & 3. 2. 1 cor. 14. 7 of our sanctification by the holy ghost , and the state and blessings of the sanctified . a acts 26. 17 , 18. rom. 8. 9 , 10 , 11. acts 16 14 joh. 6. 44. eze. 36. 26. gal. 5. 22. b act. 26. 18. c col. 2. 19. eph. 5. 30 , 31 , 32. & 3. 17. 1 cor. 12. 12 , 13 , 27. d rom. 3. 24. & 4. 24. john 1 12. e tit. 2. 14. f rom. 5. 5. mat. 10. 37. 1 cor. 6. 11 luke 1. 75. g 1 john 3. 14. 1 pet. 1. 22. acts 24. 2. h gal. 5. 17 , 24. 1 john 2. 15. i 1 cor. 1. 7. 2 pet. 3. 11 , 12. tit. 1. 2. & 3. 7. 8 of the judgement and execution . a luke 23. 43. & 16. 22 2 cor. 5. 1. 8. phil. 1. 23. 1 ▪ pet. 3. 19. luke 16. 26 , 28. b acts 1. 11. 1 cor. 15. joh. 5. 22 , 29. mat. 25. 2 cor. 5. 10. c mat. 25. & 13. 41 , 42 , 43. 2 tim. 4. 8 , 18. 2 thes. 1 8 , 9 , 10. & 2 12. john 17. 24. a luke 15. 21. act. 2. 37. & 3. 19. rom 8. 13. luke 14. 33. 1 thes. 1 9. b exod. 20. 3. deut. 26 17. jos. 24. 16. to 26. c 2 cor. 8. 5. d john 17. 3. 1 cor. 8. 6. 2 cor. 6. 17 , 18. 1 john 1. 3. eph. 4 , 5 , 6. e john 14. 6. luke 5. 14. & 14. 26. acts 9 6. rom. 6. 13 , 16. luke 19. 27. john 3. 19. f mat. 28. 29. eph. 2. 18 , 22. & 1. 13 , 14 , 18. rom. 8. 9 , 13 , 16 , 26. 1 cor. 2. 10. eph. 2. 18. 22. & 3. 5 , 16. 2 cor. 1. 22. & 5. 5. isa. 44. 3 , 4 , 5. rom. 15. 6. 1 the publike means , and duties of holiness . a mat. 28. 19 , 20. b rom. 10. 7 , 14. act. 14. 23. 2 tim. 2. 2. acts 13. 2. & 2. 41. c acts 2. 42. & 6. 2. d act. 20. 7 , 28. 1. tim. 5. 17. tit. 1. 5. e acts 20. 20 , 31. col. 1. 28. eph 4. 11 , 12 , 13. mal. 2. 7. 1 tim. 5. 17. f 1 cor. 14. 16 , 26. acts 20. 7 , 36. james 5. 14. acts 6. 4. & 2. 42. phil. 1. 4. neh. 12. 24 , & 11. 17. & 9. 5. & 8. 4 , 6. g 1 cor. 11. 24. & 10. 16. h heb. 7. 7. numb. 6. 23. i rev. 1. 10. acts 20. 7. 1 cor. 16. 2. k tit. 2. 15. & 1. 9 , 11. 1 tim. 5. 19. & 3. 5. l mat. 18. 17 , 18. tit. 3. 10. 1 cor 5. 4 , 5 , 11 , 13. a acts 2. 42. b 1 tim. 5. 17. heb. 13. 7. 17. 24. 1 thes. 5. 12 , 13. 1 cor. 16. 16. c 1 cor. 1. 10. & 3. 3. rom. 16. 17. eph. 4. 3 , 15 , 16. phil. 2. 1 , 2 , 3. rom. 15. 6. 2 the secret duties of holiness . a jude 21. gal ▪ 5. 22. luke 10. 27. 1 tim. 4. 7. isa. 64. 7. b acts 24. 16. col. 3. 5. rom. 8. 13. heb. 3. 12 , 13. mat. 15. 8 , 19. luke 12. 15. rom. 13. 13 , 14. 1 cor. 3. 18. c 2 pet. 1. 10. 2 cor. 13. 5. gal. 6. 3 , 4. psal. 4. 4. d psal. 104. 34. & 1. 2. & 119. 97 , 99. gen. 24. 63. eph. 3. 18 , 19. psal. 90. 12. luke 12. 36. 2 pet. 11 , 12. e luke 21. 36. psal. 141 3. 1 cor. 10. 12. psal. 39. 1. prov. 4. 23. f eph. 6. 10. to 19. 1 pet. 5. 9. jam. 4. 7. g psal. 34. 1. & 145. 2. 1 thes. 5. 17. phil. 4. 6. john 16. 23. 3 the private duties of holiness in our relations to others . a eph. 6. 4 , 9. de ut . 6. 11 , 12. b dan. 6. 10. act. 10. 30. prov. 22. 6 , 15. & 23. 13. psal. 101. 1 sam. 2. 23 , 29. c gen. 18. 19. josh. 24. 15. d col. 3. 20. 22. eph. 6. deut. 21. 18. e act. 16. 30 mal. 2. 7. 1 cor. 14. 35. f psal. 1. 1. & 15. 4. & 119. 63. prov. 13. 20. eph. 5. 6 , 7 , 11. lev. 19 17. mat. 18. 15. heb. 3. 13. jam. 5. 20. 1 pet. 5. 5. g jam. 5. 16. h col. 3. 16 , 17. acts 12. 12. & 16. 25. eph. 4. 29. 1 pet. 4. 11. & 3. 2. jam. 3. 13. col. 1. 3. & 4. 3. heb. 10. 24. 4 the duties of justice and charity towards men . a deut. 1. 17. 2 chron. 19. 6 , 7. josh. 1. 8. isa. 56. 1. b rom. 13. 1 , 2 , 3. 1 pet. 2. 13. eph. 6. 1 , 5. c exod. 20. mat. 5. 17. to 48. d deut. 5. 21. phil. 2. 3 , 4. 1 cor. 10. 24 , 33. & 13. 5. e mat. 7. 12. f col. 3. 13 ▪ g mat. 19. 19. & 22. 39. h mat. 5. 44. gal. 6. 10. heb. 13. 16. notes for div a26895e-2510 art. 1. for an holy exemplary life . 2 chron. 15. 12 , 13 , 14 , 15. act. 20. 28. 1 tim. 4. 12 , 13 , 14 , 15 , 16. and 3. 1 , &c. and 5. 17 , 21. 1 pet. 5. 2 , 3. art. 2. for teaching all that will submit . art. 3. for a personal profession of christianity to be made by all that will be taken for adult members , and partake of their communion . art. 4. for publick worship . art. 5. for discipline . art. 6. for communion of churches by associations . art. 7. of ordination and approbation of ministers . art. 8. of obedience to magistrates . the exceptions of mr. edwards in his causes of atheism against the reasonableness of christianity, as deliver'd in the scriptures, examin'd and found unreasonable, unscriptural, and injurious also it's clearly proved by many testimonies of holy scripture, that the god and father of our lord jesus christ is the only god and father of christians. nye, stephen, 1648?-1719. 1695 approx. 132 kb of xml-encoded text transcribed from 24 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a70688 wing n1506b estc r41202 12796736 ocm 12796736 93987 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a70688) transcribed from: (early english books online ; image set 93987) images scanned from microfilm: (early english books, 1641-1700 ; 379:22 or 1750:3) the exceptions of mr. edwards in his causes of atheism against the reasonableness of christianity, as deliver'd in the scriptures, examin'd and found unreasonable, unscriptural, and injurious also it's clearly proved by many testimonies of holy scripture, that the god and father of our lord jesus christ is the only god and father of christians. nye, stephen, 1648?-1719. iv, 5-47 p. [s.n.], london : printed in the year mdcxcv [1695] this work appears at reel 379:22 as wing e3840 (number cancelled in wing 2nd ed.), and at reel 1750:3 as wing (2nd ed.) n1506b. erroneously attributed to john locke, despite the fact that it is dedicated to him, i.e., "to the author of the reasonableness of christianity." also appears as pt. 6 of a third collection of tracts. 1695. reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng edwards, john, 1637-1716. -some thoughts concerning the several causes and occasions of atheism. locke, john, 1632-1704. -reasonableness of christianity. antitrinitarianism. church history -17th century. christianity -early works to 1800. theology, doctrinal -early works to 1800. 2007-02 tcp assigned for keying and markup 2007-03 apex covantage keyed and coded from proquest page images 2007-05 john latta sampled and proofread 2007-05 john latta text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the exceptions of mr. edwards , in his causes of atheism , against the reasonableness of christianity , as deliver'd in the scriptures , examin'd ; and found unreasonable , unscriptural , and injurious . also it 's clearly proved by many testimonies of holy scripture , that the god and father of our lord jesus christ , is the only god and father of christians . london , printed in the year mdcxcv . to the author of the reasonableness of christianity as delivered in the scriptures . sir , in reading your book of that title , i readily perceived your design , intimated in your preface , to be therein most industriously and piously pursued : so that you have , with full evidence of scripture and reason , shewed , against the manifold obscure and tedious systems , that the fundamentals of christian faith , necessary to constitute a man a true member of christ's church , are all comprehended or implied in this plain proposition , that jesus is the messiah : whereby you have happily provided for the quiet and satisfaction of the minds of the honest multitude or bulk of mankind , floating in doubts and fears , because either they cannot understand , or can find no clear evidence in holy scripture , of those intricate points requir'd to be explicitly believ'd upon pain of eternal damnation . you have also argued clearly the reasonableness and vsefulness of the christian revelation against atheists and deists . these things consider'd , 't was no marvel , that the systematical men , who gain both their honour and profit by the obscurity and multitude of their fundamental articles , should raise an outcry against you , like that of the ephesians magnifying their diana . they have more cause for it than demetrius had . but that they should traduce your work as tending to atheism or deism , is as strange from reason , as many of their articles are from scripture . and that mr. edwards has done it , and forc'd it in among his tendencies to atheism , is , i think , to be imputed to the co-incidence of your book 's being publish'd , and striking strongly upon his inventive faculty , just when it was in hot pursuit of the causes of atheism , rather than to any the least colour or inclination that way , which mr. edwards can spy in it in his cool thoughts : for i am much perswaded on the contrary , that there is no atheist or deist in england , but , if he were ask'd the question , would tell mr. edwards , that their obscure and contradictious fundamentals were one cause or inducement to his casting off and disbelief of christianity . in this mind i have undertaken to vindicate your doctrine from the exceptions of mr. edwards against it . but whether i have done it as it ought to have been done , i cannot be a competent judg. if i have mistaken your sense , or us'd weak reasonings in your defence , i crave your pardon : but my design in this writing was not to please you , ( whom i know not ) nor any man whatsoever , but only to honour the one god , and vindicate his most useful truths . i am , sir , your very humble servant . mr. edwards 's exceptions against the reasonableness of christianity , examined , &c. it seems to me , that mr. edwards , printing his causes of atheism , whilst the reasonableness of christianity was newly publish'd , was put upon it by his bookseller , to add some exceptions against that treatise so much noted for its heterodoxy ; that so the sale of his own tract might be the more promoted : whence it comes to pass , that his notes being writ in haste , are not so well digested as might be expected from a person of his learning and ingenuity . in pag. 104. he takes notice of a plausible conceit , which hath been growing up a considerable time , &c. but tells not his reader what that conceit was , till he hath charged it upon a very learned and famous author , whom he is pleased to call a wavering prelate , and another of the same order , and a third of a lower degree ; but more particularly , fully and distinctly , upon the late publisher of the reasonableness of christianity , &c. here at length in his next page , he tells us , that this author gives it us over and over again , in these formal words , viz. that nothing is required to be believed by any christian man but this , that jesvs is the messiah . i think if he had not been in haste , he would have cited at least two or three of those pages , wherein we might find those formal words , but he has not one , and i do not remember where they are to be found ; for i am almost in as much haste as mr. edwards , and will not seek for them . it 's true , he says , that all that was to be believed for justification , or to make a man a christian , by him that did already believe in , and worship one true god , maker of heaven and earth , was no more than this single proposition , that jesus of nazareth was the christ or the messiah . but then he takes to be included in this proposition , 1. all synonimous expressions , such as , the son of god ; the king of israel ; the sent of god ; he that should come , he of whom moses and the prophets did write ; the teacher come from god , &c. 2. all such expressions as shew the manner of his being the christ , messiah , or son of god , such as his being conceived by the holy ghost and power of the most high ; his being anointed with the holy ghost and power ; his being sanctified and sent into the world ; his being raised from the dead , and exalted to be a prince and saviour after the time he was so , &c. 3. such expressions as import the great benefits of his being the messiah ; as having the words of eternal life ; his having power from the father to remit sins , to raise the dead , to judg the world ; to give eternal life ; to send the h. spirit upon the apostles whereby they might work miracles , and preach the light of life to jews and gentiles , and the like . for all those quotations of scripture which the author ( as mr. edwards observes ) has amassed together out of the gospels , and the acts of the apostles , which take up about three quarters of his book , for the proof of his proposition , are indeed expository of the meaning of that proposition , and are included in it . not that it was necessary that every one , who believed the proposition , should understand and have an explicite faith of all those particulars : for neither the believers during the life of christ , nor the apostles themselves understood many of them , no nor presently after his death and resurrection ; for they had still divers erroneous opinions concerning the nature of his kingdom , and the preaching to the gentiles , and other things . and in the beginning of christ's preaching , though philip believ'd that jesus was the messiah , the son of god , the king of israel ; yet he seems to be ignorant of his being born of a virgin , for he calls him the son of joseph , john 1. 45. but as he that believes that william the 3d is the true king of england , &c. believes enough to make him a good subject , though he understands not all the grounds of his title , much less all his power and prerogatives that belong to him as king : so he that believes upon good grounds that jesus is the messiah , and understands so much of this proposition as makes him , or may make him a good subject of christ's kingdom , though he be ignorant of many things included in that proposition , he has all the faith necessary to salvation , as our author has abundantly proved . but mr. edwards says , this gentleman forgot , or rather wilfully omitted a plain and obvious passage , in one of the evangelists , go teach all nations , &c. mat. 28. 19. from which it is plain ( says he ) that all that are adult members of the christian church , must be taught as well as baptiz'd into the faith of the holy trinity , father , son and holy ghost , and then they must believe it : and consequently more is required to be believed by christian men , than that jesus is the messiah . he infers from this , you see it is part of the evangelical faith , and such as is necessary , absolutely necessary to make one a member of the christian church , to believe a trinity in vnity in the god-head ; or , in plainer terms , that though god is one as to his essence and nature , yet there are three persons in that divine essence , and that these three are really the one god. i must confess , that if mr. edwards's reasoning be good , the author is totally confuted , three quarters of his book at least are writ in vain , and the old systems must stand good ; and the bulk of mankind will certainly be damned , or it will be a wonder if any of them be faved . but give me leave to tell him i do not see , what he says we do see : that text will well enough consist with our author's proposition . for i would ask him , whether the apostles follow'd this commission or not : if they obey'd it , then in baptizing in the name of jesus the messiah , and exhorting those to whom they preached , to be baptiz'd in the name of the messiah , after their preaching the messiah to them , they did in effect baptize in the name of the father , son and holy ghost , otherwise they did not pursue their commission ; for we never find them baptizing in those express terms , but always in the name of jesus the messiah , or the lord jesus , or the lord , and the like . so that mr. edwards must either charge the holy apostles with ignorance of , or disobedience to their lord's command , or acknowledg that they did really baptize in the name of the father , and of the son , and of the holy ghost , when they did but expresly baptize in the name of the son or messiah ; forasmuch as all that were so baptiz'd , did believe in the father of that son of god , as implied in the son , and in the holy ghost , as the anointing of the son , and which also was given to those that were so baptiz'd . but as for his inference , viz. that it 's absolutely necessary to believe a trinity in vnity in the godhead ; or that god is one as to his essence and nature , yet there are three persons in that divine essence , and that these three persons are really the one god : this will condemn not only the unitarians , and the bulk of mankind , but the greater part of trinitarians , the learned as well as the vulgar . for all the real trinitarians do not believe one essence , but three numerical essences . here dr. sherlock , dr. cudworth , the bishop of gl. the late arch-bishop , mr. h — w , and all that hold as the council of nice did , with that council it self , and the whole church ( except some hereticks ) for many centuries , are by mr. edwards expung'd out of the catalogue of christian believers , and consequently condemn'd to the horrible portion of infidels or hereticks . the mystery-men , or ignoramus trinitarians , they are condemn'd too ; for they admit not any explication , and therefore not mr. edwards's . there remains only dr. south , and dr. wallis , and the philosopher hobbs , who ( mr. edwards says ) is the great master and lawgiver of the profess'd atheists , pag. 129. and that party which have the absolutely necessary faith of three persons in one essence . but if you ask these men what they mean by three persons : do they mean according to the common sense of mankind , and especially of the english nation , three singular intellectual beings ? no , by no means , that is tritheism , they mean three modes in the one god , which may be resembled to three postures in one man ; or three external relations , as creator , redeemer , sanctifier ; as one man may be three persons , a husband , a father and a master . this is that opinion of faith , which the antients made heresy , and sabellius the head of it . thus it is absolutely necessary to make a man a christian , that he be a sabellian heretick . but perhaps mr. edwards may be of mr. h — w's mind , for he says , these three persons are really the one god ; but then , no one of them singly is so , but every one a third of god : if so , mr. edwards is indeed a unitarian , for he gives us one god only ; but then he is no trinitarian , for he has put down the father himself from being god singly , and so the son and holy ghost . as to what he says of being baptized into the faith and worship of none but the only true god , that has been answer'd a hundred times . he cannot look into any of the unitarian books , but he will find a sufficient answer to that inference . were the israelites baptiz'd into the worship of moses ? but they were baptized into moses , 1 cor. 10. 2. or when the apostle paul supposes he might have baptized in his own name ; did he mean that he should have baptized into the worship of himself as the most high god ? then mr. edwards minds his reader , that the author had left out also that famous testimony in joh. 1. 1. in the beginning was the word [ jesus christ ] and the word was with god , and the word was god. whence ( saith he ) we are obliged to yield assent to this article , that christ the word is god. here mr. edwards must mean that this is a fundamental article , and necessary to salvation ; otherwise he says nothing against his author , who has prevented his urging any other text , not containing a fundamental , in his answer to the objection from the epistles and other scriptures . for ( saith he ) pag. 299. they are objects of faith — they are truths , whereof none that is once known to be such may be disbelieved . but yet a great many of them , every one does , and must confess a man may be ignorant of ; nay disbelieve , without danger to his salvation : as is evident in those who allowing the authority , differ in the interpretation and meaning of several texts . — vnless divine revelation can mean contrary to it self . the whole paragraph ought to be read , which i have abridged . and if this text of john 1. 1. be not one of those , that by reason of its difficulty and variety of senses , may not be disbeliev'd in mr. edwards's sense , then i will be bold to say , there 's no such text in the whole bible . to it i say , 1. he dares not trust his reader with the clear text , but thrusts in his own sense , in the beginning was the word ( jesus christ : ) and then 2. makes his fundamental article not from the text , but from what he has inserted into the text thus , christ the word is god. but will mr. edw. stick to that ? is he of socinus's mind , that by the word is meant the man jesus christ , born of the blessed virgin , and anointed with the holy ghost ? i think he is not . or does he mean that christ was the first-born of every creature , as he is called , col. 1. 14. the beginning of the creation of god , rev. 3. 14. by whom god made the worlds , and is therefore a god ? i think mr. edw. might be call'd an arian , if that were his sense . what then does he mean ? he does not mean that either the body or soul , or both united to constitute a man , or the anointing of the holy ghost added to that man , was the word ; though by reason of those he had the name of jesus , and by reason of this he had the name of christ . he means by the word , a second person or mode of god. now how fairly he calls this second person a mode of god , jesus christ , when it was neither jesus nor christ , nor any part of him , let his reader judg . in the beginning was the word ] that is , ( according to him ) before the beginning , and therefore from eternity , god in a second mode or person did exist : and the word was with god ] i. e. god in the second mode was present with god , even himself in the first mode or person : and the word was god ] i. e. god in his second mode was himself ; or otherwise , was the father himself and the holy ghost ; for he tells us before , that the three persons [ or modes ] are really the one god : but if the word is really the one god , as mr. edw. understands the term god in this text , then the word is the three persons , or else he is not really the one god , which the three persons only are . now if this be a clear text to build an article necessary to salvation , and the worship of another almighty and only wise person upon , besides the god and father of our lord jesus christ ; let all that have any reverence for god or his gospel judg ! besides , can he alledg one text out of all the old testament , or out of the three former gospels , where ever by the word or logos ( as they love to speak ) is meant any such preexistent eternal person ? if there be none such , it seems to be no little defect in the holy scriptures , that the world should be 4000 years old , before any part of it heard any thing of a second personal god , equal to the first , and who had therefore as much right to be known and worshipped as the first : nay , and that that person , the word , should have no mention made of him in the gospels or sermons of christ or the apostles till above threescore years after the ascension ; for it for it was so long ( as ecclesiastical historians tell us ) before the gospel of the apostle john was written , all the churches and believers we read of in scripture , having been gather'd and converted before . next mr. edw. tells us ( p. 107. ) there is added in verse 14. another indispensable point of faith , viz. that the word was made flesh , i. e. that god was incarnate , the same with 1 tim. 3. 16. god manifest in the flesh . one would have expected that mr. edw. undertaking in short to confute a proposition , that the author had spent three quarters of his book ( which consists of 300 pages ) in proving ; and for which he had alledg'd perhaps an hundred clear texts of holy scripture , should have produc'd some clear texts against him , and not such as need explanations ; and when he has explain'd them , leaves them far more difficult than before . we have spoken already of the word that was said to be god in the first verse of that chapter ; and now in the 14th the word must signify god : but , 1. are not the same words and terms taken in different senses in the same context , and that too , when they come nearer together than at thirteen verses distance ? thus the word light in ver . 5. signifies an impersonal thing ; but in the 7 , 8 , and 9th verses , it denotes a person , which john was not , but jesus was , to wit , the revealer of the word or gospel . 2. the father was god too , and if god was incarnate , how will it be avoided that the father was incarnate ? and if it cannot , then mr. edw. will be a patripassian heretick . 3. it must be acknowledged , that mr. edw. has given a wonderful learned explanation of the phrase — was made flesh ; far more learned than that of the old justice — invasion is invasion . the vulgar and unlearned may understand something , when it is said that one thing is made another thing , as when water was made wine : but i doubt they will stare and know nothing , when one tells 'em that a person was incarnate ; much more when they read mr. edw. saying , that god was incarnate , will they not gladly return from the explanation to the text ? and then it will run thus , god was made flesh . but was god indeed turn'd into flesh , and ceased to be god , as the water turn'd into wine ceased to be water ? i 'm sure mr. edw. never intends to make that an indispensable point of faith , as he calls this , that god was incarnate . but this is a very hard case , that the generality of the world ( which god so loved , that he gave his only begotten son , that whosoever believeth in him should not perish , but have everlasting life ) their salvation or damnation should still depend on the belief of , not only obscure texts , but of much more obscure interpretations of those texts . whether shall we go for the sense of god was incarnate ? he sends us to 1 tim. 3. 16. god manifest in the flesh . but he might know that that reading of the word god in that text is a corruption , and that instead of god was read which in the council of nice , as the accurate examination against mr. milbourn has fully prov'd ; however allowing that reading , has given a rational sense of it . thus we are sent for the sense of an obscurer interpretation of an obscure text , to a corrupt one. whither shall we go next ? it 's very like that mr. edw. may next time send us to the athanasian creed , when the scriptures fail him ; that creed saith , it is necessary to everlasting salvation , that one believe rightly the incarnation of our lord jesus christ , — that he is god and man — perfect god and perfect man — one christ , not by conversion of the godhead into flesh , but by taking of the manhood into god : so then the sense of the word was made flesh , will be this , god was incarnate , that is , not by being made flesh or man , but by taking man into god ; that is , god is now perfect god and man. well , but since god is a person , and man another person ; perfect god and perfect man must unavoidably be two persons : but this is the heresy of nestorius arch-bishop of constantinople , an. dom. 428. but how shall we help it ? for to believe god and man not to be two persons , we directly contradict our belief of god's being perfect god and perfect man. if we say with apollinarius , an. dom. 370. that god and man are not two persons but one , because the man had no human soul or understanding , then we contradict god's being a perfect man , and are condemn'd to eternal damnation , as apollinarian hereticks . and if for solving these difficulties , we should think good to hold , that indeed there were two natures in christ when god was made flesh , but upon the union the human was swallowed up of the divine , and so there was one nature made of two ; then we incur the anathema of the eutichian hereticks . and it follows ( saith mr. edw. ) in the same verse of this first chapter of st. john , that this word is the only begotten of the father ; whence we are bound to believe the eternal , tho ineffable , generation of the son of god. answ . could mr. edw. be so weak as to think any body but one deeply prejudiced , would approve of either of his inferences from that clause ? either the eternal generation , or that we are bound to believe it as an article necessary to salvation ? does he not know that jesus is the only son of god , by reason of that generation which befel him in time ? does he read of any other son that god generated of a virgin but jesus ? see luke 1. 35. did god ever sanctify and send into the world in such a measure and manner , any that were called gods or sons of god , as he did jesus our lord ? see john. 10. 35 , 36 , 37 , 38. and chap. 3. 34. did he ever give such testimony to any other ? did god ever beget any other son by raising him from the dead to an immortal life ( acts 13. 33. ) by anointing him with the oil of gladness above his fellows , heb. 1. 9. by setting him on his right-hand , making him to inherit a more excellent name than angels , even that of son in a more excellent sense , heb. 1. 3 , 4 , 5. by glorifying christ , making him an high-priest , saying unto him , thou art my son , this day have i begotten thee ? is not isaac call'd the only begotten son of abraham , though abraham had other sons ? but for mr. edw's eternal generation , there is not one tittle either in this text , or in all the bible ; and yet he has the confidence to bind the belief of it upon mankind , upon pain of damnation : i wish he would not be so rash , but more reverent in so tremendous a point . next , he finds our author faulty in not taking notice , that we are commanded to believe the father and the son , john 14. 10 , 11. and that the son is in the father , and the father in the son , which expresses their vnity . wonderful ! did our author indeed take no notice that we are commanded to believe the father and the son ? when he all along in his treatise makes the messiah , christ , son of god , terms synonimous , and that signify the same thing ; and cites abundance of texts to that purpose ; so that the belief of the father & the son , is required by him in the whole three quarters of his book , which mr. edw. takes notice he spent in proving his proposition . did mr. edw. write these remarks ? or did some body else add them to his book of the causes of atheism ? as for the vnity of the father and son , exprest he says by these words , the son is in the father , and the father in the son ; does he think his reader never read that text in john 17. 21. that they [ believers ] all may be one , as thou father art in me , and i in thee , that they also may be one in us , with ver . 23. or that other text , 1 john 4. 16. he that dwelleth in love , dwelleth in god , and god in him ? but for the word vnity , which he uses , if he means by it any more than a close union , it implies a contradiction , that two should be one ; that a duality should be an unity . this ( saith he ) is made an article of faith by our saviour's particular and express command . he must mean , that mr. edwards's own sense of that text is commanded as necessary to salvation , else he says no more of that than the author allows concerning both that and other scriptures . if he means his own sense , then i think he 's an inconsiderate and rash man ; for i have shew'd that his sense is contradictious . here mr. edw. calls in question the sincerity of our author , and , pag. 109. says , it is most evident to any thinking and considerate person , that he purposely omits the epistolary writings of the apostles , because they are fraught with other fundamental doctrines , besides that one which he mentions . i will not question mr. edwards's sincerity in what he writes , but i question much his due considering what he writes against . does not our author make in effect the same objection against himself , pag. 291. and answer it in fourteen pages , even to the end of his book ? but mr. edw. takes notice of very little of it . and the most of that he does take notice of , he answers with a little raillery upon the bulk of mankind , the unlearned multitude , the mob , and our author . his note upon these phrases , is , surely this gentleman is afraid of captain tom , and is going to make a religion for his myrmidons . — we are come to a fine pass indeed ; the venerable mob must be ask'd what we must believe . thus he ridicules the doctrine of faith , on which the salvation or damnation of the multitude depends , and the grounds of our author's design ; who finding in holy scripture , that god would have all men to be saved , and come to the knowledg of the truth ; the gospel was preach'd to the poor , and the common people heard christ gladly ; that god hath chosen the poor in this world , rich in faith ; he concluded ( when he had overcome the prejudices of education , and the contempt of the learned , and those that think themselves so ) that the gospel must be a very intelligible and plain doctrine , suted to vulgar capacities , and the state of mankind in this world destin'd to labour and travel ; not such as the writers and wranglers in religion have made it . to this mr. edw. answers ( besides what i have noted above ) and is forced to agree , that all men ought to understand their religion : but then asks ( as of a positive thing not to be doubted ) if men may not understand those articles of faith which he had mention'd a little before , pretended to be found in the epistolary writings , [ which are generally form'd not in scripture-terms , and about which there is such endless contentions ] when they be explain'd to them , as well as our author's article , jesus is the messiah ? nay he is confident that there is no more difficulty in understanding this proposition [ the father , son and holy ghost , are one god or divine nature ] than in that other of our author ( see pag. 120. ) when yet the world knows to its cost , that this article has exercis'd all the greatest wits of the church these fourteen or fifteen hundred years to understand the terms , and take away the contradictions : and at this day the english trinitarians have most fierce contentions among themselves about the meaning of it . the nominal trinitarians agree with the unitarians , that the realists , that hold three real persons , are tritheists ; and the realists agree with the unitarians , that the nominals or modalists destroy the reality of the eternal son and holy ghost , and are patripassians or sabellians . besides , mr. edw. knows that each of these parties are at vast difference among themselves ; they easily find inconsistences or contradictions in one anothers explications ; so that supposing there be but ten different trinitarian hypotheses , ( i think there are more ) every one has mine against him , all which he looks upon as faulty ; and they on the other hand do all reject his . they reject them i say , not , as the bishop of sarum , in his letter to d. w. pag. 56. would paliate matter , as having the same acts of piety and adoration , though different ways of explaining , either the vnity of the essence , or the trinity of the persons ; but as having different acts , except we can have the same idea's when we worship three gods , as when we worship one only ; or when we worship one all-perfect person , as when we worship three such ; or when we worship one real person , and two nominal ones , as when we worship three equals ; or when we worship one self-existent god , and two dependent gods not self-existent , as when we worship three self-existents , and the like . again , mr. edw's proposition is never once found in holy writ ; but our author 's often expresly . he uses terms in such a sense as they are never us'd in scripture , for divine nature is never put there for god ; nor does the word god , or one god , ever signify father , son and h. ghost , but always one singular person ; and throughout the holy scriptures from the beginning to the end , god is spoken of , and spoken to , as one only person , and by terms and pronouns that signify singularly , and never otherwise . god indeed does twice or thrice speak of himself plurally , as persons of dignity and dominion do often . but our author both his words in form , and his explications are all taken out of scripture ; and in the days of our saviour and his apostles , there was no difficulty in understanding them . the most illiterate fishermen and shepherds , and women , knew what was meant by jesvs , and what by messiah : the only question was , whether the proposition jesus is the messiah , was to be affirm'd , or denied . but notwithstanding all this , mr. edw. says , truly if there be any difficulty , it is in our author's proposition ; why pray ? for here is an hebrew word first to be explain'd before the mob can understand the proposition : but by his favour , the word messiah is by our translators adopted into the english tongue , and the common people , the rabble ( as mr. edw. is pleas'd to call them ) understand it as well as they do the christ or the anointed , and also the explications of those terms , provided they use to read either themselves , or hear others read the holy scriptures . but the word messiah was in our saviour and the apostles time most common among the jews : therefore our author designing to represent the preaching and faith of that time , chose to use it more frequently than any other term , see pag. 30. but i presume mr. edw. brought in this objection , only as a diversion . if he really think as he says , it 's a sharp reflection upon all the learned trinitarian controvertists upon this point ; except they take it more candidly for an invitation to their reverences and right reverences , to come to the most learned mr. edw. to inform their understandings , and solve all the difficulties that make them at so great odds one with another : and it 's to be hoped he will give such a clear explication of the trinity , as will satisfy the mystery-men or ignoramus-trinitarians , that at length they may understand what they now profess to believe without understanding . but to return , for all this will seem a digression except the reader please to remember it is for a vindication of our author from mr. edw's hard charge , of purposely omitting the epistolary writings , because fraught with other fundamental doctrines besides that one which he mentions : among those , mr. edw. reckons chiefly and more especially — the doctrine of the ever to be adored trinity , eminently attested in those epistles . this doctrine he has given us in his proposition above discoursed , and has attempted to show ( against matter of fact in all ages , and especially in this present time ) that this fundamental ought not to have been omitted because of its difficulty or unintelligibleness ; for it is ( he saith ) less difficult than that of our author , jesus is the messiah ; but how successfully i leave to consideration . but if it be unintelligible , or contradictious , at least to the bulk of mankind , then it 's impossible it should be a fundamental article ; and therefore our author needed not purposely to omit the epistolary writings of the apostles , for fear of finding it there , since mr. edw. himself cannot find it there , nor in the bible . but what says he to our author 's full answer to the question , about the usefulness of the epistles , though the belief of many doctrines contained in them be not necessary to salvation ? our author answers , 1. that he that will read the epistles as he ought , must observe what 't is in them is principally aim'd at ; — for that is the truth which is to be receiv'd and believ'd , and not scatter'd sentences in scripture-language , accommodated to our notions and prejudices . what says mr. edw. to that ? 2. [ for i abridg ] there be many truths in the bible , which a good christian may be wholly ignorant of , and so not believe ; which perhaps some lay great stress on , and call fundamental articles , because they are the distinguishing points of their communion . what says mr. edw. to this ? 3. the epistles were writ to those who were in the faith , and true christians already ; and so could not be design'd to teach them the fundamental articles and points necessary to salvation . this he shows from the address of all the epistles , or something noted in them . 4. their resolving doubts and reforming mistakes , are of great advantage to our knowledg and practice . 5. the great doctrines of the christian faith are dropt here and there , [ he has cited some such passages in the proof of his proposition ] . — we shall find those necessary points best in the preaching of our saviour and the apostles . 6. the epistles , besides the main argument of each of them , do in many places explain the fundamentals , and that wisely , by proper accommodations to the apprehensions of those they were writ to . which he shows particularly in the epistle to the romans , and that to the hebrews ; also in the general epistles . at length , these holy writers ( saith he ) inspir'd from above writ nothing but truth ; and in most places very weighty truths to us now ; — but yet every sentence of theirs , must not be taken up and look'd upon as a fundamental necessary to salvation , without an explicite belief , whereof no body could be a member of christ's church , &c. for ( saith he , pag. 299. ) 't is plain , the contending parties on one side or t'other , are ignorant of , nay , disbelieve the truths deliver'd in holy writ , as i noted before . this little i have transcribed out of our author for the sake of those , who perhaps have not his book , but have mr. edwards's , and that it may appear how unfairly ( to say no worse ) mr. edw. deals with our author , saying , pag. 111. he passes by these inspired writings with some contempt ; also he suggests his insincerity to the reader . but i have seen a letter from a gentleman of no ordinary judgment , who says , — mr. edwards has not only mistook mr. lock , but abus'd and belied him : for he says , mr. lock cites only the gospels and acts , but declares ( or insinuates ) his contempt of the epistles , as if they were not of like authority with the acts or gospels ; but mr. lock has no where intimated any such opinion . his book ( saith he ) shows , he has read the scriptures with very great observation , as well as judgment ; he suffers nothing to escape him , that belongs to the subject he manages . he names our author mr. lock , which i am assured he does by common fame and conjecture ; he has no other grounds for it , as neither have i , no more than mr. edwards . whether we are mistaken or not in his name i know not , but i think i have proved that mr. edw. is much mistaken in his judgment concerning his book , or has perversly censur'd him and it . he is so far from contemning the epistles , ( as mr. edw. accuses him ) that whoever will take the pains to reckon , he will find he has quoted them , and refer'd to them near fourscore times . and mr. edw. is no less injurious in his censures upon other writers : in the very socinian doctrine it self ( saith he ) there seems to be an atheistical tang. for proof , he cites the considerations on the explications of doct. of trin. pag. 5. where ( saith he ) the self-existence of god , which is the primary , fundamental , and essential property — of the deity , is peremptorily pronounc'd by them to be a contradiction . it 's strange a man of mr. edwards's undertaking , should give forth such a calumny . his ldp. of worcester says , if god was from eternity , he must be from himself . that author answers , that that is an espousing the cause of the atheists , and he gives this reason ; if god is from eternity , he must be of none ; neither of ( or from ) himself , nor from any other ; not from himself , for then he must be before he was ; and neither from himself , nor from any other , because all origination of what kind soever is inconsistent with an eternal being . is this now peremptorily to pronounce , that the self-existence of god is a contradiction ? or is it not to vindicate the self-existence of god from a false notion of it , occasion'd by the bishop's words ? but what will mr. edw. say to the author of the xxviii propositions , &c. ( who , they say , is the bishop of glouc. ) who peremptorily denies , nay says , it is a flat contradiction , to say that the second and third persons ( of the trinity ) are self-existent ? ( prop. 8. ) consequently neither of them is god : because ( as mr. edw. says ) self-existence is the primary , fundamental , and essential property of god , which yet neither the son nor the h. ghost have . i wish mr. edw. would either reconcile himself to the bishop , or the bishop to him , before he charges an atheistical tang upon the socinian doctrine , upon account of the denial of god's self-existence , which he may see strongly affirm'd in the reflections on the said propositions , &c. as for socinus's denying the praescience of contingencies , i am not , nor is our author concern'd in it ; but which is more dishonourable to god , to be the author of all the sin and wickedness that ever was , or ever will be in the world ; or to deny his fore-knowledge of the certainty of that which is not certain . socinus and crellius have denied such an immensity of god , which makes him to be essentially and wholly in every point of space ; because such immensity would take away all distinction between god and creature , and has indeed an atheistical tang ; for the greater part of atheists hold the universe to be god ; hence lucan , jupiter est quodcunque vides , quocunque moveris . which opinion , some of the antient fathers have wrote against ; as clemens alexandrinus , and others . mr. edw. may charge them all with a tang of atheism if he please . as for god's spirituality , modest divines confess it easier to say , what it is not , than what it is . mr. edw. perhaps has attain'd to such a perfection of knowledg in that matter , as may make him able to teach them what they are now ignorant of : but socinus nor crellius , nor any other of them ever denied , contrary to most express , and often repeated scriptures , and common reason , the most glorious attribute of god's vnity , which gives excellency to all his other attributes : for were self-existence , omniscience , immensity and spirituality , and all other attributes common to more than one ; where would the excellency and majesty of god's name be ? how should we love and adore him with all our hearts and strength , when there are others that require it and have as equal right to it as he ? but mr. edw. will count himself highly injur'd , if i charge him with denying god's unity : but hold a little , be not angry ; if you be , take heed it be not more for your own sake , than for god's sake : do you not say , that the infinite nature of god is communicable to three distinct persons ? pag. 79. and pag. 120. that the father , son and holy ghost are one god , or divine nature ? are not these terms convertible ? namely , that one god is father , son and h. ghost , that is , three persons ? and what are three almighty and only wise persons , but three gods ? the father is one god , the son is one god distinct from the father , and the holy ghost is one god distinct from the father and son. thus your proposition amounts to this , that one god is three gods , that the unity of god is a trinity of gods. that vnity or oneness is no longer an attribute of god , but trinity or threeness . but we cannot be heard , let us make out your contradictions never so clearly : nay , you impute it to us as a heinous crime , that we make it an argument against the belief of your trinity , that it cannot be understood without contradiction . you impute to us most injuriously , that we are to admit of nothing but what is exactly adjusted to nature's and reason's light , pag. 68. that therefore the trinity is a doctrine that can't be born , because it can't be understood , pag. 69. and that the english vnitarians declare they cannot believe it , because reason does not teach it , pag. 72. this is a topick the trinitarians do always inlarge upon , and urge with a great deal of pomp in themselves , and ignominy in the unitarians , as persons that prefer their own reasonings before divine revelation how clear soever . and though this calumny has been answer'd and wip'd away , and retorted upon them a hundred times , yet mr. edw. will still confidently charge it . he cites the letter of resolution for proof of it , and therefore has read it , but passes by the answer to this imputation , which is to be found in the very first page of it , where thus ; first , 't is not true , that we prefer reason before revelation ; on the contrary , revelation being what god himself hath said , either immediately , or by inspired persons ; 't is to be preferr'd before the clearest demonstration of our reason . and in the consider . on explic. on 4 serm. and a sermon of the bishop of worcester , the author says : he utterly mistakes in thinking that we deny the articles of the new christianity , or athanasian religion , because they are mysteries , or because we do not comprehend them ; we have a clear and distinct perception , that they are not mysteries but contradictions , impossibilities , and pure non-sense . but now that the trinitarians do most expresly prefer their reasoning , consequences and wire-drawn deductions before holy scripture ; besides that it has been done in the notes upon the athanasian creed , and other tracts , i shall shew further from mr. edwards's fundamental doctrine , but now recited ; if at least the trinitarians will acknowledg him for their orthodox champion . 1. it 's manifest he means by the one god , not one divine almighty person , but three such ; but nothing is more evident in holy scripture , than that god is one person only . for proof of it , i have referr'd my reader to the scriptures from beginning to end , in more than twenty thousand texts , even as often as god is spoken of , or to , or speaks of himself ( except as i have said ) . but mr. edw. says expresly , that his god is three distinct divine persons , to wit , the father of the son , the son of the father , and the h. ghost which proceedeth from the father and the son. 2. he says , that these three distinct divine persons , [ each of which is god in the most perfect sense ] is the only true god , or the one god , or divine nature . the proposition which he advances , as necessary to salvation , and more easy to be understood than that jesus is the messiah , is , that the father , son and holy ghost are one god , or divine nature . whereby it 's manifest , that by one god he means not one person , but one divine nature ; and by one divine nature he means such a divine nature as is communicable to three distinct persons , see pag. 79. so that his three persons which are one god , are so one god as they communicate in one divine nature ; in like manner as peter , james and john are one man , because they communicate in one human nature , as do also all the men in the world. now i shall cite some texts of h. scripture , which do expresly declare that god is one ; and that cannot otherwise be understood than that he is one person , or singular intellectual nature , essence or substance . here let me premise first , how equivocally mr. edw. and the trinitarians express themselves in this great and necessary point , on which depends our eternal salvation ; and whereby the bulk of mankind ( for i think that 's a far more decent phrase than mr. edw's rabble , or captain tom and his myrmadons , or the venerable mob ) cannot escape being deluded . he and they confess also , that there is but one god , though three persons in that one god ; but by one god they do not mean ( as i have shewed from mr. edw. ) one singular intellectual nature , essence , or substance compleat , for that is a person ; and if they did , the contradiction would presently appear to every capacity , to wit , that three divine persons are one divine person ; but they ( as mr. edw. ) say , the father , son and holy ghost , or the three divine persons , are one god , or divine nature , essence or substance . hereby they conceal from their poor honest reader , thirsting after truth , that god is one intellectual perfect nature , essence or substance , and make him believe by that concealment , that though there are three divine intellectual perfect natures , yet there is but one divine nature or god. i am also willing to premise , that the grecism of a solitary adjective masculine , or article without a substantive ( where the discourse is of intellectual beings ) doth frequently , if not always connote person ; and our english translators have in many texts render'd it person , as the clear sense of the greek text , not as a word supplied in another character to explain the text , but in the same character as a verbal translation . instances of this rendring are these among many others ; mat. 27. 24. of this just [ person ] luke 15. 7. ninety nine just [ persons ] acts 17. 17. — the devout [ persons ] eph. 5. 5. — unclean [ person ] 2 pet. 3. 11. what manner of [ persons . ] in these places there is nothing in the greek to answer the word person , but what is implied in the adjective . to come now to the texts that assert the vnity or oneness of god , against mr. edw's trinity or threeness ; or that god is one intellectual nature , or one person , against mr. edws's one divine nature , or three persons : see jam. 2. 19. according to the greek , thou believest that god is one , thou dost well . gal. 3. 20. but god is one . mark 12. 29. the lord our god , the lord is one , saith our saviour out of the law , to the scribe that asked him , which is the first commandment of all ? and jesus answer'd him , the first of all the commandments is , hear , o israel , the lord our god , the lord is one . and thou shalt love the lord thy god with all thy heart , &c. and in the 32d ver . the scribe said unto him , well master , thou hast said the truth , for god is one , and there is none other but he . and ver . 34. — jesus saw that he answer'd discreetly . our bibles refer us to deut. 6. 4 , 5. whence our lord takes this his answer , and where we find the same words , which by ainsworth are also render'd , the lord our god , the lord is one . now in these scriptures the numeral adjective masculine , being without a substantive and singular , it forces us to understand in every place person . so that we nothing doubt but the translators would have render'd every where god is one person , if they had not been prepossessed with the opinion of god's being three persons ; the like to which they have done in many other places . but in that answer of the holy jesus to him that called him good master , mat. 19. 17. it 's not possible to avoid it ; 1. that god is a person ; 2. that he is but one person ; and 3. that he is good in an eminent sense above all other persons whatsoever . for thus he says , why callest thou me good ? none [ or no person ] is good but one [ person ] the god. how strangely perverse would it be to understand this text in the trinitarian sense , viz. none , or no person is good but one , the father , son and holy ghost ? or thus , none , or no person is good but one , i. e. the divine nature ? again , 2. consider we these texts , and see what sense we can make of them , if god be not one person only , mal. 2. 10. hath not one god created us ? must we say with mr. edw. hath not one father , son and holy ghost [ or one divine nature that is not a person ] created us ? rom. 3. 30. there is one god who justifies , &c. trin. there is one father , son and h. ghost that justifies , zech. 14. 9. hebr. in that day the lord shall be one , and his name one . how should the lord be one and his name one , if the lord be three distinct persons , and his name father , son and holy ghost ? isa . 37. 16. o lord of hosts , god of israel , thou dwellest between the cherubims , thou art the god , even thou alone , of all the kingdoms of the earth ; thou hast made heaven and earth ; psal . 86. 10. thou art great and dost wondrous works , thou art god alone . 2 king. 19. 19. — that all the kingdoms of the earth may know that thou art the lord god , even thou only . isa . 44. 24. &c. i am the lord that maketh all things , that stretcheth forth the heavens alone , that spreadeth abroad the earth by my self . nehem. 9. 6 , &c. thou even thou art lord alone , thou hast made heaven — the host of heaven worshippeth thee . isa . 37. 20. — that all the kingdoms of the earth may know , that thou art the lord , even thou only . 2 king. 19. 15. jude 4. — denying the only lord god , and our lord jesus christ . 1 tim. 2. 5. there is one god , and one mediator between god and men , the man christ jesus . ephes . 4. 6. one god and father of all , who is above all and through all , and in you all . isa . 46. 9. for i am god , and there is none else ; i am god , and there is none like me . 1 king. 8. 23. lord god of israel , there is no god like thee in heaven above , or in earth beneath . — ver. 60. that all the people of the earth may know that the lord is god , and that there is none else . isa . 44. 6. i am the first , and i am the last , and besides me there is no god. ver. 8. is there a god besides me ? yea , there is no god , i know not any . isa . 45. 5. i am the lord there is none else , there is no god besides me . verse 6. — there is none besides me , i am the lord and there is none else . ver. 14. — saying , surely god is in thee , and there is none else , there is no god. ver. 21. — have not i the lord ? and there is no god else beside me , a just god and a saviour , there is none beside me . ver. 22. look unto me , and be ye saved all the ends of the earth , for i am god , and there is none else . deut. 4. 35. unto thee it was shewed , that thou mightest know that the lord he is god , and there is none else beside him . 1 chron. 17. 20. o lord there is none like thee , neither is there any god besides thee . exod. 34. 14. for thou shalt worship no other god , for the lord whose name is jealous , is a jealous god. deut. 32. 39. see now that i , even i am he , and there is no god with me . 2 king. 5. 15. behold , now i know that there is no god in all the earth , but in israel . 2 sam. 22. 32. for who is god save the lord ? see the same words in psal . 18. 31. 1 cor. 8. 4. — there is none other god but one . i conclude with the first and chiefest of the ten commandments given from mount sinai , exod. 20. 3. thou shalt have no other gods before me — i the lord thy god am a jealous god : and that of the lord jesus , when himself was tempted , matth. 4. 10. thou shalt worship the lord thy god , and him only shalt thou serve . the meaning plainly is , i am a jew , and subject to the law of the jews , i am commanded therein to worship the lord my god , and to serve him only . these scriptures do so clearly prove , that god is a person , or a perfect intellectual nature or substance , and that he is only one such ; that to deny either of these propositions , is to me to deny the truth of holy scripture , not only in some obscure and doubtful text , but in the current of it , and in the chief fundamental of all religion . and mr. edw. in asserting there are three such persons in one divine nature , renders in effect the whole bible void and useless for the proof of any proposition whatsoever it be . if this , that god is an absolutely perfect being , and therefore a person , ( for persons are the most perfect of beings or substances ) and but one such , cannot be plainly and undeniably prov'd from scripture , it 's utterly in vain to attempt to prove any thing . for it 's manifest that to assert this , is the chief aim and design of all the holy writers , and that they are most zealous and vehement in it . and herein lies the controversy between the trinitarians and the unitarians ; we assert with the greatest plainness , and fulness , and clearness of holy scripture , as ever any thing was or can be exprest , that god is one in the most perfect sense of oneness , ( which is by all men that understand the word ) in a personal sense . but the trinitarians do on the contrary contend , that god is not one , but three in that personal sense , and one in a less perfect sense ; which is not personal , but common to many : which is a sense that dethrones god , and makes him either a third of the one god , or one of the three , that created and governs the world , and is to be ador'd by men and angels . for they cannot deny but that in worshipping the father our god , we worship one god ; but they rage against us , because we do not worship besides him , and distinct from him , the son as perfectly god as he ; as different from him as a real son is from a real father , and another person as really god as either the father , or the son , and as really different from the father and son , as he that is sent is from him that sent him . and this is so evidently true , that ( as i have observ'd ) almost one half of the trinitarians consent with the unitarians , in condemning the other party of trinitarians as confessors of three gods. but that i may give yet fuller evidence of this fundamental truth of the unity of the person of god against the trinity of persons in him , i shall in the third place produce some texts that ascribe some perfections to the person of god singularly , and with exclusion of all other persons in that sense and degree . such are those , where the holy jesus says , none [ or no person ] is good but one , the god , which i have urged before : and that in john 17. 3. where the blessed son in his prayer to god , ( wherein it were absurd to say that he pray'd to himself ) calls him father , and the only true god ; and that in distinction from himself , whom he describes by the names of jesus christ , him whom the father hath sent . this particle only , imports some excellency in the attribute of true , which is here given to god his father , above and with exclusion of all others , or it signifies nothing . rom. 16. 27. to god only wise be glory through jesus christ for ever . amen . here again the attribute of only wise is ascrib'd to the person of god in distinction from jesus christ as the medium of the glory which is given to the only wise god. 1 tim. 6. 15 , 16. god is called , the blessed and only potentate , the king of kings , and lord of lords ; who only hath immortality , &c. which are all personal titles , from which all other persons are excluded by the exclusive particle only : for there can be but one potentate who is king of kings in the highest sense , and much more when only is added . when christ is called king of kings , and lord of lords , ( rev. 17. 14. and 19. 16. ) it 's manifest it 's to be understood in a derivative sense , because all power in heaven and earth was given to him as the lamb that had been slain ; and therefore he is represented as clothed with a vesture dipt in blood , in that 19 chap. ver . 13. who only hath immortality : that is , ( as dr. hammond says ) god is immortal in himself , ( not in three selfs ) and all immortality of others is derived from him . in the same sense is the lord god almighty called , in rev. 15. 4. only holy , because he only is holy of himself ; and as it is understood , 1 sam. 2. 2. there is none holy as the lord. now in these and such-like passages of holy scripture , the trinitarians and mr. edw. must understand by god three persons ; by father , the father , son and holy ghost ; by thou , ye ; by him , them ; by himself , themselves ; and those words the scripture hath in the singular number , must be understood by them plurally . it 's no marvel then that they call their doctrine a mystery , and that there is so much dissension among themselves concerning it , since it cannot be understood in any sense , which is not either contradictious in it self , or so to the full current of holy scripture . in like manner , 4thly , all those texts ( which are not a few ) in which god is named the most high , the most high god , the lord the most high , god most high , the highest ; whether these titles be subject or attribute , must all be understood , not of one person , or a singular knowing and willing substance , but either of a substance that is not a person , or else of three equal persons : and all this by virtue of that scholastic and unreasonable distinction between person and essence ; or as mr. edw. words it , the infinite nature of god communicable to three distinct persons , ( pag. 79. ) which distinction being absurd in it self when understood , they obtrude upon the world under the name of mystery and incomprehensible . 5thly . besides , that the holy scriptures are so abundant in those texts that clearly shew him to be one person only , as i have fully manifested ; yet i may still urge from the same texts and others , that the father only , whom the trinitarians acknowledg to be but one person , is that god , that god alone , that one god , that god who is one , the most high god , and no person else besides him . i produced before the text in john 17. 3. to prove that the perfection of being the only true god , is ascrib'd to him as being one person only . now i urge from the same text , that that person is the father of the son , in express distinction from the son and all others . next , that text in 1 cor. 8. 5 , 6. though there be that are called gods , whether in heaven or in earth , ( as there be gods many , and lords many ) ; but to us there is but one god , the father , of whom were all things , and one lord jesus christ , by whom are all things , and we by him . which words do plainly assert , that that person who is the one god of christians in exclusion of all those that are called gods , ( and in some sense may be so ) is none but the father ; and in distinction from the lord jesus , who was made lord and christ in a most excellent manner , after his resurrection . this text must be understood by the trinitarians thus ; there is none other god but three almighty persons : — there are gods many , and lords many , but unto us [ christians ] there is but one god or divine nature , the father , son and holy ghost ; each of which is the one god of christians , and not the father only . see next ephes . 4. 4 , 5 , 6. there is one spirit — one lord — one god and father of all . where the one god and father of all is clearly differenced from the one spirit and the one lord. now see mat. 24. 36. but of that day and hour knoweth none [ or no person ] ( for of necessity it must be so understood ) no not the angels of heaven , but my father only . st. mark hath it — neither the son , but the father . these parallel texts prove , 1. that the person of the father is the person of god ; for none but that person could then know the day and hour of judgment : and , 2. that the father only is that person of god in exclusion of all other persons , both angels and men , and of the son himself . what shall we say of them , who in flat contradiction to this scripture , and the son himself , assert , that the son knew the day and hour of judgment as well as the father ? let us next compare that passage in 1 tim. 2. 5. ( which i cited before ) with 1 john 2. 1. the former saith , there is one god , and one mediator between god and men , the man christ jesus . the latter says , if any man sin , we have an advocate with the father , jesus christ the righteous . by which consider'd together , it appears that the one god and the father are the same person , for only a person is capable of being interceded to , and the mediator and advocate the same : so that the father is the person of god , as well as the advocate is the person of the mediator . but if the reader desire to see this point ( viz. that the father only is the most high god ) fully and learnedly argued and defended , let him read crellius's two books of one god the father , out of which i have transcribed much . in what a many places of scripture is christ called the son of god , and the holy spirit the spirit of god ? in every of which either god must be taken for the father only , or christ must be the son of himself , and the holy spirit the spirit of himself , both which are absurd . again , how many places of holy scripture are there , where some prerogative is given to the father above christ , as john 14. 28. my father is greater than i ? how asham'd are the more ingenuous trinitarians of that answer , to this objection against the deity of the son , which says , the son was less according to his human nature ? john 10. 29. my father is greater than all . it 's manifest from the context , that the son himself is included in that word all. 1 cor. 11. 3. the head of christ is god. christ is not the head of himself , therefore the father only is god. how often do christ and the divine writers call the father his god ? john 20. 17. i ascend to my father and your father , to my god and your god. in rev. 3. 12. he calls the father my god four times . mat. 27. 46. and mark 15. 34. he cries out , my god , my god , why hast thou forsaken me ! his god was only the person of the father , and not god the divine nature , which according to mr. edw. is common to three persons . ephes . 1. 17. — the god of our lord jesus christ , the father of glory . heb. 1. 8. where christ is called a god , he is also said to have a god , who anointed him . was he his own god , and the god that anointed him ? or was the father only ? john 10. 18. this commandment have i received of my father . he only is god who gives commandments to the son. john 12. 49. the father that sent me , he gave me a commandment what i should say , and what i should speak . john 14. 31. as the father hath given me commandment , so i do . john 15. 10. as i have kept my father's commandment , and abide in his love. see chap. 4. 34. and 6. 38. and 8. 29 , 55. and 17. 4. and 18. 11. add those places wherein it 's clearly taught that christ obey'd god , rom. 5. 19. phil. 2. 8. heb. 5. 8. god calleth christ his servant , isa . 42. 1. mat. 12. 18. isa . 49. 5 , 6. with acts 13. 47. isa . , 2. 13. and 53. 11. ezek. 34. 23 , 24. and 37. 24 , 25. he is called — a minister of the sanctuary , heb. 8. 2. all these texts , and a hundred more ( say the trinitarians ) are answered by the distinction of a divine and human nature in one person , or the second person of god his having a human nature : so you are to understand that this person of god , who is here said to be a servant , to receive commands and obey them , &c. is yet as perfectly great as he , from whom he receiv'd those commands , who has no prerogative above him . the servant is as great as his lord , and he that obey'd as he that commanded , and he that is sent as he that sent him ; yea , the same god is servant and lord , the obeyer and commander , the sent and the sender . when all these prerogatives of the father above the son , and consequently above the holy spirit , will not prove the father only to be the most high god ; of what use can the holy scriptures be to us ? what shall be the difference between holy scriptures and profane writings ? may not all the greek fables of their gods , be justified by the same , or such like distinctions ? o father of mercies , enlighten their understandings , and remove their prejudices , that they may no longer , deny thee the glory due to thee above all ! neither is it to be passed by , that to the father only is ascrib'd in holy scripture , the creation of heaven and earth , to christ never ; though in a certain way of speaking , common to the sacred writers , many things , or all pertaining to the new covenant or gospel , are said to be created ( that is , medelled or put into a new and better state ) by him . so in that antient confession of faith , call'd , the apostles creed , the creation of heaven and earth is appropriated to the father ; and both in those apostolical times , and to this day , prayers and praises are offer'd to the father through-christ , and the gift of the holy spirit is begg'd of him ; which clearly shews the prerogative of the father above the son and holy spirit ; and consequently that he only is that person , whom we ought to understand by the name of god. in fine , the god of abraham , of isaac , and of jacob , the god of the fathers , and the father of christ , are descriptions of one and the same person : so acts 3. 13. — the god of our fathers hath glorified his son jesus : and heb. 1. 1. god who — spake in times past to the fathers by the prophets , hath — spoken to us by his son. so that they who make the son to be the god of the fathers , make him to be his own god and father . but because i think it may give farther light and evidence to this great point , wherein the glory of god , even the father , is so much concern'd ; i will yet further show from many plain texts , set so as they may give light one to another ; that the god of the fathers , and the god and father of christians ; or our god and father , and the god and father of our lord christ ; our heavenly father and his heavenly father ; his god and our god , is one and the same person . i present them by couples , the first speaking of christ , the second of us . see rom. 15. 6. that ye may glorify god , even the father of our lord jesus christ . phil. 4. 20. now unto god our father , be glory for ever and ever . 2 cor. 1. 3. blessed be god , even the father of our lord jesus christ , the father of mercies . rom. 1. 7. grace be to you , and peace from god our father , and the lord jesus christ . col. 1. 3. we give thanks to god , and the father of our lord jesus christ . eph. 1. 2. grace to you , and peace from god our father , and from the lord jesus christ . 2 cor. 11. 31. the god and father of our lord jesus christ knoweth that i lie not . 1 thes . 1. 1. grace be to you , and peace from god our father , and the lord jesus christ . heb. 1. 8. unto the son he saith , thy throne , o god , is for ever and ever . thou hast loved righteousness , and hated iniquity , therefore god even thy god hath anointed thee with the oil of gladness above thy fellows . phil. 1. 2. grace be unto you , and peace from god our father , and the lord jesus christ . ephes . 1. 3. blessed be the god and father of our lord jesus christ . 1 tim. 1. 2. grace , mercy and peace from god our father , and jesus christ our lord. eph. 1. 17. that the god of our lord jesus christ , the father of glory , may give unto you the spirit , &c. col. 1. 2. grace be unto you , and peace from god our father , and the lord jesus christ . 1 pet. 1. 3. blessed be the god and father of our lord jesus christ . 2 thess . 2. 16. now the lord jesus himself , and god even our father , &c. john 20. 17. jesus saith to mary , i ascend to my father and your father , and to my god and to your god. gal. 1. 4. who gave himself for our sins — according to the will of god and our father . mat. 27. 46. jesus cried — saying , my god , my god , why hast thou forsaken me ? philem. 3. grace be to you , and peace from god our father , and the lord jesus christ . rev. 3. 12. him that overcometh , will i make a pillar in the temple of my god , and write upon him the name of my god , &c. 2 thess . 1. 1. — unto the church of the thessalonians in god our father , and the lord jesus christ . john 17. 1. — jesus lift up his eyes to heaven , and said — father , glorify thy son. mat. 23. 9. one is your father which is in heaven . psal . 115. 3. our god is in the heavens . thus we see there is one god and father of all ( ephes . 4. 6. ) both of christ , and believers the children of god ; the same person is the god and father of both . it 's absurd to say , that christ the son is his own father , or his own god ; so it 's plainly contrary to scripture to say , that any other person is our god or our father ( in the highest sense ) but the same who is christ's god and father . that it is so , i appeal to the serious thoughts of every man and woman that reads the scriptures attentively , without the prejudice of scholastick and confus'd distinctions . now i shall further produce you many couples of scriptures , which prove expresly , that the name of god ( when taken by way of excellency ) and the name of father ( in christ's gospel ) do signify the same singular person . so that no one is or can be god , who is not also the father ; which term is acknowledged to signify but one person . this appears from the scripture , attributing the sending of christ , or the son , sometimes to god , sometimes to the father , and both frequently . john 3. 34. he whom god hath sent , speaketh the words of god ; for god giveth not the spirit by measure unto him . chap. 14. 24. the word which ye hear is not mine , but the father's who sent me . acts 10. 36. the word which god sent to the children of israel , preaching peace by jesus christ . john 5. 30. i seek not mine own will , but the will of the father which hath sent me . acts 3. 26. god having raised up his son jesus , sent him to bless you . john 12. 49. the father which sent me , he gave me a commandment what i should say , and what i should speak . 1 john 4. 10. not that we loved god , but that he loved us , and sent his son to be the propitiation for our sins . chap. 4. 14. and we have seen and do testify , that the father sent the son to be the saviour of the world. gal. 4. 4. god sent forth his son made of a woman . john 6. 39. and this is the father's will that hath sent me . see ver . 44. 1 john 4. 9. in this was manifested the love of god toward us , because god sent his only begotten son into the world , &c. john 5. 24. he that heareth my word , and believeth on the father that hath sent me . rom. 8. 3. god sending his own son in the likeness of sinful flesh . john 20. 21. then said jesus , as my father sent me , even so send i you . joh. 3. 17. god sent not his son to condemn the world. chap. 5. 23. he that honoureth not the son , honoureth not the father which sent him . joh. 6. 29. jesus answered , this is the work of god , that ye believe on him whom he hath sent . chap. 17. 25. o father , these have known that thou hast sent me . john 17. 3. this is life eternal , that they might know thee ( father ) the only true god , and jesus christ whom thou hast sent . chap. 10. 36. say ye of him whom the father hath sanctified and sent into the world , thou blasphemest , because i said , i am the son of god ? john 16. 27. the father himself loveth you , because ye have — believed that i came out from god. ver. 28. i came forth from the father , and am come into the world ; again , i leave the world , and go to the father . ver. 30. by this we believe that thou camest forth from god. john 3. 16. god so loved the world , that he gave his only begotten son — . chap. 8. 18. i am one that bear witness of my self ; and the father that sent me beareth witness of me . john 8. 42. for i proceeded forth and came from god ; neither came i of my self , but he sent me . chap. 5. 36. the works that i do , bear witness that the father hath sent me . hence it appears most evidently , not only that god and the father are the same person , and that the same is as plainly distinguisht from our lord christ , as the sender is distinct from him that is sent ; but that the son is no more the same god that sent him , than he is the same father that sent him . if christians will still suffer themselves to be impos'd upon , under the notion of mystery , to believe that the son of god is the same numerical god as his father , who sent him to do his will , ( not his own ) and to be the propitiation ( or mercy-seat , heb. 9. 5. ) for our sins ; that the only begotten or well-beloved son , whom the father ( first ) sanctified and ( then ) sent into the world , is the same god who sanctified and sent him , that the miraculous works which the son did , did bear witness , not that the father even god had sent him , but that the son was that god , &c. they should no longer pretend , that their faith concerning god and his son christ jesus , in what is necessary to eternal life , is clearly and plainly reveal'd in holy scripture , but that they have learnt it by tradition from their teachers , which yet they can no more conceive the meaning of , without contradiction to scripture and reason , than the papists can their transubstantiation , which they also believe under the notion of mystery . let none say there is a wide difference between the faith of protestants and papists in these cases , because transubstantiation is contradicted by sense , the trinity only by reason ; for i appeal to any man of sense , whether we may not be as certain that one person is not three persons , nor three persons one person , as that bread is not flesh . if protestants think themselves excusable in that , let them not for shame blame the papists in this . and if both protestants and papists are faultless in these points , i see not but the heathen polytheists will be capable of the same charity . the new testament scriptures are so full of those clear distinctions , and opposite relations , and works of god , from the son of god , that a man must in a manner transcribe the whole volume to present them all . i have given my reader a great number of texts already ; i will yet point him to some more , which he may read at his leisure . see then 1 john 4. ver . 9 to 16. 2 pet. 1. 17. rom. 16. 27. john 6. 69. john 5. 26 , 27. as the father hath life in himself , so hath he given to the son to have life in himself , and hath given him authority to execute judgment also , because he is the son of man. the son of god had not this life in himself , till it was given him by the living god his father , not because he was god , but because he was the son of man. but what ears can hear , that life and authority were given by the same god the father , to the very same god the son ? or that any life and authority could be given to him that was god , who had always from all eternity , all life and authority in himself , and could never be without it ? but i am pointing you to some texts of scripture . read also rom. 1. 9. chap. 8. 3 , 29 , 31. chap. 5. 10. ephes . 1. 3. 1 john 1. 5 , 7. chap. 3. 21 , 23. chap. 1. 3. gal. 1. 15. col. 1. 10 , 13. 1 cor. 1. 9. 1 john 4. 15. whosoever shall confess that jesus is the son of god [ not that he is that god whose son he is ] god dwelleth in him and he in god. 1 john 5. 9 , 10 , 11. heb. 1. 1 , 2. john 3. 16 , 17. acts 3. 26. 1 thess . 1. 9 , 10. john 5. 18. 2 john ver . 3. gal. 4. 4. acts 3. 13. these texts do undeniably prove , that god is one person only , to wit , the father of the son ; and as the son cannot be his own father , so neither that god who is his father . but i proceed , see mat. 14. 33. and 16. 16. luke 1. 35. mark 1. 1. john 1. 34. and 20. 31. these are written that ye may believe that jesus is the christ the son of god , and that believing ye might have life through his name . the apostle john did not write his gospel ( as some pretend ) to prove that jesus was god , who was his father , but that he was the christ , or a man anointed with the holy ghost and power , the son of that god who anointed him ; and that so believing we might have life through him . mark 1. 11. mat. 3. 17. luke 3. 22. mark 9. 7. luke 9. 35. heb. 1. 5. 1 john 4. 14. mat. 11. 27. luke 10. 22. john 1. 14. and 3. 18 , 29. and 14. 28. and 15. 10. and 20. 17. against all these scriptures , and many more that might be alledged , it 's urged that the son is somewhere called god [ or rather a god ] in scripture . to which i answer , that both angels and men are called god , and gods , and sons of god in scripture ; see exod. 7. 1. — i have made thee [ moses ] a god to pharaoh . exod. 4. 16. compar'd with chap. 3. 2 , 5. an angel is called jehovah and elohim ; in english , the lord and god. psal . 8. 5. thou hast made him [ man ] a little lower than the angels ; in hebrew , than the gods. and judg. 13. 22. manoah said — we shall surely die , because we have seen god ; so he calls the angel that appeared to him . but the word god taken by way of eminency for the father of all , signifies also the god of gods , deut. 10. 17. joshua 22. 22. psal . 136. 2 , &c. the most high god , gen. 14. 18. heb. 7. 1. and the lord jesus being stoned and charged with blasphemy by the jews , for saying , that he and his father were one , as we read john 10. 29 , 30 , &c. he vindicates himself by the authority of that text , in psal . 82. 6. where it's divinely written , i said ye are gods , speaking of the judges and princes , who receiv'd their authority and power from god ; and all of you sons of the most high : and argues from it thus , say ye of him , whom the father hath sanctified and sent into the world , thou blasphemest , because i said , i am the son of god ? which is in effect to say , i may with far greater right than they , be called a god , or the son of god , who have received from god far greater authority and power ; being sanctified to such a degree , and sent among men to preach such a doctrine and work , such miraculous works , as plainly shew , that the father is in me , and i in him ; that is , there is such a close union between us , as if the father dwelt in me , and did the works which i do , ( dwelling as it were in him ) and which cannot be done by any other power . whence i argue , that if in any text of scripture , jesus is said to be god or a god , ( tho he himself never said he was god ; nunquam seipse deum dixit , as saith lactantius ) it is to be understood of that godlike power , authority and glory , which god his father has conferr'd upon him ; for which he is to be honoured as the father who sent him , who anointed him , who raised him from the dead , and set him at his own right hand . so in heb. 1. 8 , 9. where in the words spoken of solomon , psal . 45. he is called god , he is said to have a god above him , who anointed him . let them consider who say , the son is god in the same sense as the father , how they can clear themselves of blasphemy . such persons look upon the unitarians with amazement and horrour , because they will not take the term god in that sense as themselves do : what! deny christ to be god , so expresly spoken of him in holy scripture ! in the mean time , they do not reflect upon themselves , who make to themselves ( by understanding scripture in another sense than christ understood it in ) another god besides the father , who only is the true god. the unitarians acknowledg and celebrate one god the father , the trinitarians do so too , but they also acknowledg and celebrate two other persons , each of which is god in the same sense as the father , neither of which is the father . which of us are safer , and in less danger of being blasphemers , and worshippers of more gods than one ? there 's nothing more manifest in holy scripture , than that the only true god hath given to the son both his being , and all whatsoever that he enjoys ; he has exalted him to his right hand , given him all power in heaven and in earth , as pharaoh exalted joseph in egypt ; only in the throne ( saith he ) will i be greater than thou . but the trinitarians will not suffer the father to enjoy that privilege ; they are asham'd of that son of god ( and his words ) who is not as great as his father ; though he said , my father is greater than i. they are asham'd of his words , who said , of that day and hour — knoweth none , not the son , but the father only : and say in contradiction to him , the son did know that day and hour as well as the father , and not the father only . they are asham'd of his words who said , i can do nothing of my self ; i came not to do my own will , but the will of him that sent me ; my doctrine is not mine , but his that sent me ; i — do nothing of my self , but as the father hath taught me i speak these things ; i have not spoken of my self , but the father that sent me , he gave me a commandment what i should say , and what i should speak ; the word that i speak , i speak not of my self , but the father that abideth in me he doth the works . these and many other words and sayings of the same kind , they seem to be asham'd of , and say , and contend for it , that he could do all things of himself , that he came to do his own will , that his doctrine was his own , that he had no need of the father's teaching , &c. they are ashamed of those words of christ's ; mat. 19. 17. why dost thou call me good ? none is good but one , the god ; and say none is good but three , god and god and god , or father , son and holy ghost . here let me observe to the reader ( as i have hinted above ) that there is a considerable difference between that particle one in this text , and the same particle one in that supposititious text , 1 joh. 5. 7. these three are one ; for here one is of the neuter gender , as is manifest both in the greek and latin , and fignifies as the same word does in 1 cor. 3. 8. he that planteth and he that watereth are one : but in the text above , one is of the masculine gender , and must be understood of one person ( or intelligent being ) who is good , and none but he , to wit , the god. if they were not hinder'd by strong preiudices , they might easily see , that whatsoever they attribute to the son , be it eternal necessary existence , almightiness , or omniscience , &c. they take away from the father thereby , not only the glory of enjoying those divine excellencies alone , but also the glory of his free goodness , and the son 's , and our thankfulness for such unspeakable benefits both to him and us , as he has been graciously pleas'd to give unto the son , either in begetting him , or raising him up in time , or in rewarding him both for his and our good. nay , they make the son uncapable of receiving those great and glorious rewards , of all power in heaven and earth given to him , of an everlasting kingdom , of a name above every name , of exaltation to the right hand of god , and the like , which the scriptures are full of : for how could any of these blessings be given to him that was god always , even from eternity ? could god sit at the right hand of god in any sense whatever ? these are the absurd doctrines , which make the trinitarians contend so fiercely one with another , and with us . god will judg the world , and between them and us , by that man whom he has ordained to be judg of the dead and living . but to return to the consideration of those texts that are alledg'd for the son 's being called god ; that in john 1. 1. i have spoken of already , as also that in 1 tim. 3. 16. that in rom. 9. 5. is read without the word god in the syriac , and in the writings of st. cyprian , hilary and chrysostom ; whereby it 's probable it was not originally in that text. but erasmus acknowledges that for a good reading , which points the clause so as to render it a thanksgiving to the father thus , the god over all be blessed for ever , to wit , for his benefits in raising up christ of the fathers , &c. and it seems to have been so read by some of the antients , for they reckon it among the heresies to say , that christ was god over all , as origen contr . cels . and others . in 1 john 3. 16. the word god is not found but in very few greek copies ; and if it be read there , admits of a good sense , without making god to die , who only hath immortality . as also doth that text in acts 20. 28. which may be render'd , feed the church of god , which he hath purchased with the blood of his own son ; but the truer reading according to the syriac , the armenian , and most antient greek bibles , is , christ instead of god. most of the antient fathers read christ or lord. those words in 1 john 5. 21. this is the true god , which some refer to the son , are plainly to be refer'd to the father , signified by him that is true , through his son jesus . this [ he that is true ] ( whose son christ is ) is the true god. lastly , they urge that in john 20. 28. where thomas being convinced by the clear testimony of his senses , that christ was risen from the dead , answered and said unto him , my lord and my god : which words , whether they are words of admiration , respecting god that raised him from the dead , or him that was raised to be a prince and saviour ( acts 5. 30 , 31. ) a lord and a god ; the term god cannot signify in this latter sense , any other than a god or christ , made so by resurrection . 't is a clear case , that the evangelist could not intend by these words , to teach us that jesus was god , when he tells in the last verse , that they and his whole book were written , that we might believe that jesus is the christ the son of god , and that believing we might have life through his name . i have insisted long upon this point of the oneness of god , partly because it is a matter of the highest moment in religion ; partly to shew , that if our author had a design ( as mr. edw. says he had ) to exclude the belies of the trinity ( or threeness of god ) from being a point necessary to salvation , it was a pious and christian design ; and that mr. edw. has been so far from offering any thing to prove that faith to be so necessary , that he has not proved it a true doctrine ; but on the contrary , i have proved it to be false , and highly dishonourable to the ever-blessed god and father of christ , contrary to the clear and full current of scripture , obscuring the true glory of christ , and very injurious to the peace and hope of christians . but after all , whether our author is of my mind in this matter ; or whether he believes that the doctrine of three coequal almighty persons is a truth , but not fundamental , i cannot determine : but methinks mr. edwards's concluding him all over socinianiz'd in this point , is done upon such grounds , as will argue the holy evangelists to be also socinians : for he says , this writer interprets the son of god to be no more than the messiah : and i am much perswaded , that whoever shall read the gospels with any attention , will find the holy writers to be of the same mind ; and our author has fully prov'd it in his book , but more particularly from pag. 48. to 61. and pag. 95. yea the comparing the evangelists in the relation of one and the same story alone may do it ; for what in matthew is exprest by , thou art the messiah the son of the living god , chap. 16. 16. the same is in mark , chap. 8. 29. thou art the messiah ; and in luke 9. 18. the messiah of god. and if you compare 1 john 5. 1. with ver . 4 , 5. you will easily see the christ or messiah , and the son of god , are terms of the same import . besides , the very word messiah or christ signifying anointed , and so interpreted in the margin of our bibles , john 1. 41. is in the 49th verse , understood by nathanael to be the son of god , the king of israel . for the kings of israel in the letter and type , were constituted kings by anointing ; hence god is said to anoint david king over israel , 2 sam. 12. 7. and psal . 2. 2. he is called the lord 's anointed ; but in verse 7. upon that very account , the lord said , thou art my son , this day have i begotten thee . now as the first and second verses of this psalm , are by the apostles and believers , applied to god's holy child [ or son ] jesus , who as david is called the lord's christ , acts 4. 25 , 26 , 27. so upon god's raising again of jesus to be a prince and a saviour , the apostle paul does expresly apply to him that glorious proclamation in the 7th verse , saying , as it is also written in the second psalm , thou art my son , this day have i begotten thee , acts 13. 33. and the author to the hebrews , chap. 1. 4 , 5. speaking of the son 's being made better than the angels , proves it from this , that god said not at any time to any of them , as he did unto jesus , [ in his type david ] thou art my son , this day have i begotten thee ; and in his type solomon , i will be to him a father , and he shall be to me a son , 2 sam. 7. 14. moreover we have seen before , that our lord vindicates to himself the name of the son of god , by a text out of the 82d psalm , where the mighty judges and princes are called gods , and sons of the most high , john 10. these things consider'd , will i think justify our author in interpreting the son of god to be no more than the messiah , or will condemn the divine writers ( if not the messiah himself ) in the same crime . another evidence of our author's being socinian , is ( according to mr. edw. ) that he expounds joh. 14. 9 , &c. after the antitrinitarian mode , whereas generally divines understand some part of those words concerning the divinity of our saviour . he says , — generally divines , &c. by this mark those divines that do not so interpret , must be socinians : the socinians owe mr. edw. their thanks , for adding to their number many learned and able divines ; but i doubt those divines will not thank him for it . but mr. edw. has courage enough to call a most learned and right reverend father , wavering prelate , and to bring in his doctrine about fundamentals , as favouring the causes of atheism , if he and those other divines agree not with him in their sentiments . another mark of socinianism is , that our author makes christ and adam , to be the sons of god — by their birth , as the racovians generally do . that they both make christ to be the son of god by his birth , and that truly according to that text of luke 1. 35. cannot i think be denied by any that duly considers the place ; but that either the one or the other make adam , who was never born to be so , in like manner by his birth , is mr. edwards's blunder , and not their assertion . i have not taken notice of the other fundamentals which mr. edw. reckons in his system , ( divers of which are not found in holy scripture , either name or thing , expresly , or by consequence ) because he insists chiefly on the doctrine of the trinity ; which however it is believed by learned men , to be in some sense or other ( they cannot agree in what sense ) a truth ; yet some of the most learned of them do not believe it a fundamental and necessary truth , particularly mr. limborch ( than whom this present learned age does not afford a more learned and able divine ) could not defend christian religion , in his most famous and weighty disputations against the jews , without waving that point ; one of which we have in his amica collatio cum erudito judaeo , &c. the ablest jew ( i presume ) that ever wrote in defence of judaism against christianity . another conference i am informed we may hope shortly to see , in his reduction of an eminent person , who was upon the point of forsaking the christian religion , and embracing for it that of the jews at amsterdam , when first the ablest systemers had tried their utmost skill and could not effect it . perhaps mr. edw. means him for one , when he says , our author 's plausible conceit found reception ( if it had not its birth ) among some foreign authors besides socinians , pag. 104. indeed he had cause enough , for mr. limborch tells the jew expresly ( in the book i named , chap. 9. pag. 218. ) quando exigitur fides in jesum christum , nusquam in toto novo testamento exigi ut credamus jesum esse ipsum deum , sed jesum esse christum , seu messiam olim promissum , vel quod idem est , esse filium dei ; quoniam appellationes christi & filii dei inter se permutantur . when we are requir'd to believe in jesus christ , we are no where in all the new testament requir'd to believe that jesus is the very god , but that jesus is the christ or the messiah , that was of old promised , or which is the same , that he is the son of god ; because those appellations of christ and of son of god are put one for another . so that in company of mr. limborch and other eminent divines , as well as our english bishops and doctors , our author may still believe the doctrine of the trinity to be a truth , though not necessary , absolutely necessary to make one a christian , as mr. edwards contends . but why does he make mention of only the right reverend fathers , one reverend doctor , and the foreign divines and socinians , as favourers of this plausible conceit , of making nothing necessary and fundamental , but what is evidently contain'd in holy scripture as such ; and so is accommodated to the apprehension of the poor , that hear and read the scriptures , making them also capable of being saved , though they are either ignorant of , or do not believe aright those truths , which , though deliver'd in scripture , are yet either hard to be understood , or difficultly infer'd , or have no mark of fundamental , either in themselves , or in divine revelation ; and for those reasons cannot be made evident to the despised common people , which the lord jesus came to save as well as the learned ? he might also have charg'd the sixth article of the church of england with this plausible coneeit , which has so much evil and mischief in it , tending to reduce the catholick faith to nothing , pag. 122. for that article saith thus ; holy scripture containeth all things necessary to salvation , so that whatsoever is not read therein , nor may be proved thereby , is not to be required of any man , that it should be believed as an article of faith. observe here , that every necessary article must be read expresly , or at least proved thereby , and to whom is this proof to be made ? even to the weakest noddles of those that are requir'd to believe it . absolutely there is not one man or woman of the venerable mob , that ( according to mr. edw. ) can be saved , because they cannot possibly have the article of the three persons that are one prov'd to them from scripture ; for it 's evident the learned , even of the clergy , cannot prove it to one another , much less to vulgar understandings . and mr. chillingworth ( the ablest defender of the religion of protestants , that the church ever had ) says ( and ingeminates it ) — the bible , the bible , i say the bible only is the religion of protestants ; whatsoever else they believe besides it , and the plain irrefragable and indvbitable consequences of it , well may they hold it as a matter of opinion , but not as a matter of faith or religion ; neither can they with consistence to their own grounds believe it themselves , nor require the belief of it from others , without most high and most schismatical presumption , ch. 6. n. 56. will mr. edwards say , his fundamentals are such irrefragable and indubitable truths , about which there are among protestants such hot and irreconcileable contentions ? again , that most judicious author lays this as the unmoveable foundation of his whole discourse against the papists , viz. that all things necessary to salvation are evidently contain'd in scripture ; as the church of england does , ( see pref. n. 30. ) and he shows in the following paragraphs , to n. 38. that all the jesuits arguments against protestants are confuted by it . but that 's not all , the same author after dr. potter affirms , that the apostles creed contains all those points of belief , which were by god's command of necessity to be preached to all , and believed by all : and yet he says in the same paragraph , that all points in the creed are not thus necessary ; see chap. 4. n. 23. now what more or less hath our author asserted in his whole book ? for i have shewed out of him , and it 's evident to the impartial ; that his proposition , that jesus is the messiah or christ , does comprehend or clearly imply all the articles of necessary christian faith in the creed . for , though it was sufficient to constitute a believer during the life of christ , to believe him to be the christ , although they had no explicite belief of his death and resurrection to come ; yet afterwards those articles were necessary , being undoubted evidences of his being the messiah , as our author pag. 31. and therefore mr. edw. is very injurious to him , in representing his proposition , as if it were only the believing the man called jesus to be the messiah , an hebrew word , that signifies in english anointed , without understanding what is meant by that term , see pag. 121. but why should i expect that mr. edw. should have any regard to mr. chillingworth's judgment , and all those , the vice chancellour , the divinity-professors , and others that licensed and approved his book , when he has none for the pious and learned bishop jer. taylor , and those others ? nay , when those numerous plain testimonies , which our author has quoted out of the holy scriptures themselves , do but provoke his opposition and contempt ; though the divine writers add these sanctions to the belief of our author's proposition , or of those words and sentences that are of the same import , and comprehended in it , viz. he that believeth shall be saved , or shall never thirst , or shall have eternal life , and the like : on the contrary , he that believeth not shall be condemned , or shall die in his sin , or perish , and the like . however i doubt not but my impartial reader will consider both what my author , and what my self have said in this point . having thus made it appear , that the reducing of the fundamentals of christian faith to a few , or even to one plain article deliver'd in scripture expresly , and often repeated there , and in divers equipollent phrases , easy to be understood by the poor , and strongly enforcing the obedience of the messiah , ( as is our author's proposition ) is far from having any tendency to atheism or deism ; i shall now retort this charge upon mr. edw. and show that on the contrary , the multiplying of speculative and mysterious articles as necessary , which are neither contain'd in scripture expresly , nor drawn thence by any clear and evident consequence , but are hard to be understood , especially by the common people , having no rational tendency to promote a good life , but directly to the high dishonour of the one god , the god and father of our lord jesus christ , and the subversion of the hope and peace of christians , as i have manifested in one and the chief of mr. edw's fundamentals , and of other systemers : this i say has been , and is one great cause , or chief occasion of that atheism and deism that is in the world. 1. mr. edw. himself tells us , that undue apprehensions of a deity join'd with superstition , are the high road to atheism , pag. 34. — therefore imposing of false doctrines , concerning the attributes of god , is very pernicious , for they are destructive of his very being and nature . but i have shew'd that the imposing of the doctrine of three almighty persons , or personal gods , is a false doctrine , and destroys one of the chief attributes of god , therefore is ( according to mr. edw. ) destructive of his very being and nature , pag. 35. again , another of mr. edw's fundamentals is , that full satisfaction is made by the death of christ to the divine justice ; which doctrine does clearly destroy the attribute of the divine mercy : for every one may readily perceive , that full satisfaction to justice by punishment , cannot consist with pardoning mercy ; when a judg punishes according to full justice , he does not at all forgive or shew mercy . but that they may not be seen to destroy altogether the mercy of god , they make him to inflict that punishment upon himself in a human body and soul. will not these false conceptions of the deity expunge at last the belief of the true one ? mr. edw. says false ones will. 2ly . another occasion , mr. edw. says , atheists take from our divisions , broils and animosities , from the many parties and squadrons of sects that are in the world , to bid defiance to all religion . and is it not manifest that those divisions , &c. arise chiefly from those doctrines that are mr. edw's fundamentals ? i have intimated already , there are many divisions of trinitarians , and how hotly they contend with one another , and upon unitarian principles . and whoever shall but peep into ecclesiastical history , may soon see that their trinity has been such a bone of contention as has exercis'd the wits and pens of church-men these 1400 years ; for so long it is , and longer since christians departed from the simplicity of the faith , as it was preached by our lord christ and his apostles . and now when the unitarians and our author would bring christians back to that simplicity , in which the gospel was preached to the poor , and they understood it and receiv'd it ; this pious design is ridicul'd , and the salvation of the bulk of mankind is set at nought ; mr. edw. may well conclude that this conduct gives occasion to atheistical persons . 3ly . he says , pag. 63. when persons observe that the very divinity of our blessed lord and saviour is toss'd and torn by rude pens — what can they think of the other great verities of christianity ? but mr. edw. mistakes , it 's not the opposition that is made to the supreme divinity of the son of god , but the asserting it , that inclines men to disbelieve christianity . had many that are now deists , been sooner acquainted with the doctrine of one god even the father , and of one man the mediator between god and men , it 's very probable they would have continued christians ; for there are some that of deists have been reconcil'd to the christian faith by the unitarian books , and have profess'd much satisfaction therein . but i must confess it 's a very handsome rebuke mr. edw. gives to his own party , when he blames the antitrinitarians , that they have provok'd some of them to an undecent sort of language concerning these holy mysteries : so that some of these latter have hurt the cause , it may be almost as much by their defending it , as the others have by their opposing it . i must lay up this for a curious figure in rhetorick : he cuts some dignified persons through the unitarians sides ; and so whoever is in fault , they must bear the blame . but if the unitarians have truth , and necessary truth on their side , then they are not faulty , even as christ and the apostles were not faulty , though they preach'd the gospel which set the son against the father , &c. and produc'd not peace but a sword : and the reformers were not faulty in vigorously opposing the popish faith , even unto blood. but whoever will attentively consider it , may see it 's the nature of the trinitarian doctrine , that it cannot be defended without being exposed , so that when the most learned of the party labour to defend it , they necessarily run into one absurdity or other ; which being perceived by the next learned man , he exposes him : and a third sees the weakness of each of them : and a fourth man spies flaws in every of them . this produces various hypotheses , and makes them a scorn to atheists , and enclines others to deism . for the obscuring of a contradiction will not take it away . contradictions are stubborn things , and will never yield to any reconciliation whatsoever . god will never be more than one real person , and one person will never be three real persons . and if trinitarians will ( as they do ) make that a fundamental of religion , which contradicts the best reasonings of mankind , whereby they prove the existence of god and his unity , viz. that he is that being which is necessarily and by himself , and so consider'd not in kind , but in act ; wherefore if you suppose more gods , then you will necessarily find nothing in each of them why any of them should be . grotius de verit . chr. relig. in initio . and if the trinitarians cannot explain their doctrine to one another , so as to clear it from introducing more gods than one , no marvel then that loose men ( who yet reason as the incomparable grotius , and other learned men do ) do thence deny there is any god at all . the learned allow there is not necessarily any god , if you suppose more than one : the trinitarians say he is more than one ; men who think it their interest there should be no god , conclude thence , it 's equal in reason to believe there is no god as three . and mr. norris joins them with his suffrage in the point ; i think it ( saith he ) a greater absurdity , that there should be more gods than one , than that there should be none at all . reason and relig. p. 59. and if some men take occasion from such reasonings as these to turn atheists it may easily be conceiv'd , that men that are more sober , and find strong and irresistible reasons for the existence and unity of god , but see clearly that christians worship three , and besides that , hold divers other absurd doctrines for fundamentals ; such men ( i say ) must of necessity forsake christianity ; and turn deists . thus it 's most manifest , that the unitarians take the direct course to prevent atheism and deism , by letting the world see , that those fundamentals are no doctrines of christ ; but that the necessary faith of christ is a plain and short doctrine , easy to be understood by the poor , and clearly exprest in scripture , most reasonable in it self , and most agreeable to the unity and goodness of god , and other the divine attributes . i shall now in the 4th place shew how the obscurity , numerousness , and difficulty of understanding systematical fundamentals promotes deism , and subverts the christian faith , and that in a notorious instance . it 's matter of fact , and evident to the whole world , that the quakers are a very numerous people , and form'd into a compact body , in which they exercise strict discipline , as to what concerns their party . they will not own any other denomination of christians or others for the people of god , but themselves only ; all others are of the world. they utterly disown the scriptures as the rule of faith ; they decry it as letter , carnal , dust , &c. their principle is , that their religion is taught them by inspiration or revelation of a light within , whereof every man has a measure , but they only hearken to it , and obey it ; they give the scripture the place of bearing witness to their inward light , as the woman of samaria to christ . they turn the gospel into an allegory , and consequently make use of the words and phrases of the scripture ; as that christ is the word , the light , the teacher , the word in the mouth and heart ; that christ died , and rose , and ascended , and is in heaven , and the like ; but all in a mystical or spiritual sense , as they call it . by all which things , and indeed by the whole tenour of their books , preachings and professions , they appear to be deists and not christians . george fox's book ; titled , the great mystery , will give full satisfaction in this point . and they have all along been charg'd by other denominations to be no christians , and that quakerism is no christianity . however retaining still the words wherein the christian faith is exprest , though in an equivocal sense ; and having some among them ( as george keith and others ) who still believ'd the gospel in the proper sense , they made a shift to be reputed generally christians . and indeed this conduct of theirs deceived even many of their own party , which is manifest in william rogers of bristol , francis bugg , thomas crispe , john pennyman , and especially in george keith ; who having been a quaker about 30 years , yet did not till within these three or four years discover the infidelity of the primitive and true quakers , who are deservedly call'd foxonians , because holding the principles of george fox their author . but g. keith living in pensylvania , ( where the quakers were governours , and might be free to open their minds plainly ) did then perceive they did not believe the doctrine of the apostles creed , the summary of christian faith , which made him preach it and contend for it more earnestly . this provok'd the foxonians so far , that it came to a breach and separation , and at length to impeachment , fines and imprisonment . then g. keich returns to london , where the matters in contest between him and the foxonians of pensylvania , was taken into consideration , and had divers hearings by the general annual meeting of quakers , 1694 , who gave a kind of a judgment in the case , but no clearer determination of the principal matter concerning christ within , and christ without , and the other articles of christian faith , than their former equivocal expressions . the next year 1695 , at the like general meeting , they absolutely excommunicate g. keith , and make this the ground of it , viz. that he had not given due observance to their former order , and was troublesome to them in his declarations , &c. for he had still continued to preach frequently christianity as before . see a late book , titled , gross error and hypocrisy detected , &c. the reader i hope will excuse it , that i have detain'd him in this long story , because it was necessary for me first , to prove the quakers are deists , and then to proceed and shew , secondly , that the obscurity , ambiguity , and numerousness of systematical fundamentals , is that which is the chief cause of their being so : for not being able to satisfy themselves in understanding and determining the truth and certainty of those fundamentals , for the proof of which scriptures were alledg'd ; but those of so doubtful a sense , and variously interpreted by opposite parties , that they readily embrac'd george fox's only fundamental of the light in every man ; that is in reality the natural light , whereby we distinguish between good and evil in ordinary ; whence it is that ( as saith the apostle paul ) we ( as the gentiles ) are a law to our selves , and our thoughts accuse or excuse , rom. 2. 14 , 15. which is in truth an excellent doctrine , and has great certainty and clearness in it . but g. fox preaches this , not as a natural principle , but 1. as a supernatural revelation : and 2. christ being call'd in scripture , the light that lighteth every man , and the light of the world , because be brought the light of the gospel into the world ; george fox applies these terms and phrases , and almost every thing that is spoken of christ , to the light in every man , and so turns the plain sense of the gospel into a parabolical or mystical sense , and makes the christian scripture to speak nothing but deism . 3. g. fox adds certain observances of giving no respect in word or gesture , or title , nor speaking as others speak , nor saluting as others salute , nor paying tithes , nor using the sword , nor swearing in common form , &c. and all as inspired dictates , that so the only people of god might be separated from all the world , and they serve admirably for that purpose . now if you consider the experimented certainty of their principle , the light within , that accuses and excuses , and their perswasion that it was a divine inspiration , which also was confirm'd to them by their giving obedience to those ceremonies which were so contrary and offensive to the world , and expos'd them to much suffering ; [ all suffering for religion , especially for a clear revelation from god , confirming the sufferers in their perswasion : ] you may clearly perceive it was the uncertainty , obscurity , and intricacy of their former principles , which induced them to embrace g. fox's religion , which is all dictated by the spirit of god in every man. whence it is , they upbraid other professors with doubtfulness and fallibility ; and every one of them counts himself as infallible as the papists do the pope . how can ye but delude people ( says g. fox ) that are not infallible ? myst . p. 33. lastly , the obscurity , uncertainty , and multiplicity of fundamentals , is that which has given an argument to popish priests and jesuits , wherewith to seduce protestants to popery . for evidence of this , i shall mind you of a paper written by a jesuit , in the late king james's time , titled , an address presented to the reverend and learned ministers of the church of england , &c. the purport of which is , that all things necessary to salvation are not clearly contained in scripture , as protestants hold ; because the belief of a trinity , one god and three persons , is necessary to salvation , but not clearly contain'd in scripture . then he goes about to shew , that the scriptures commonly alledged for the trinity , admit of another sense . he goes the same way in the article of the incarnation . thus supposing these articles to be necessary to salvation ( as protestants hold ) and not clearly contain'd in scripture ; it follows that the undoubted certainty of them must be found in the determinations of the church ; and then that church which professes infallibility is the only refuge ; and i believe as the church believes , supplies all other articles . no certainty any where else ; but certainty must be had in these points . here the making of those articles fundamental , which cannot be clearly prov'd from scripture , subverts the sufficiency and clearness of scripture , and sends poor protestants to rome , for the certainty and infallibility of the christian faith. they did so glory in the strength of this argument , that the jesuit-preacher in limestreet , read their paper , and made the same challenge in his pulpit , where he had a great number of protestants that went out of curiosity to hear him . having thus ( as i presume ) vindicated our author , and shewn the mischiefs of mr. edw's fundamentals , i may now take my leave of my reader . only i am first willing to let mr. edw. know , that i have not undertaken this defence out of any ambitious humour of contending with so learned a man as he is ; nor would i have made opposition to him in any other point of learning or divinity : but fundamentals every man is concern'd in , and ought to know , and to be assured that he holds them all . eternal salvation is a greater thing by far than any empire , and will therefore justify and exact our utmost care and endeavour for the obtaining it . so that in these considerations of mr. edw's exceptions — i have done my duty to my self ; and that i have publish'd them , i am perswaded i have therein done a great charity to my neighbours , the poor and bulk of mankind , for whose salvation ( i hope ) i should not think it too much to lay down my life , however mr. edw. speaks so scoffingly of them , even where their eternal happiness or misery is deeply concern'd . the end . errata . pag. 9. col. 2 l. 0. for a read or . p. 11. col . 2. l. 14. r. perfect man. p. 14. col . 2. l. 8. f. mine r. nine ; l. 14. r. palliate the. the pagans debt and dowry, or, a brief discussion of these questions how far and in what sence such persons of mankinde amongst whom the letter of the gospel never came are not withstanding bound to believe on jesus christ (with some other particulars relating hereunto) : returned by way of answer to a discourse in writing lately sent without name (together with a letter subscribed only t.s.) unto mr. john goodwin, the author as yet unknown to him, yer (as appears by the said discourse) a person of worth and learning, and (as he supposeth) a minister of the gospel / by the said john goodvvin. goodwin, john, 1594?-1665. this text is an enriched version of the tcp digital transcription a41497 of text r30309 in the english short title catalog (wing g1186). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 128 kb of xml-encoded text transcribed from 34 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a41497 wing g1186 estc r30309 11294034 ocm 11294034 47308 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a41497) transcribed from: (early english books online ; image set 47308) images scanned from microfilm: (early english books, 1641-1700 ; 1462:2) the pagans debt and dowry, or, a brief discussion of these questions how far and in what sence such persons of mankinde amongst whom the letter of the gospel never came are not withstanding bound to believe on jesus christ (with some other particulars relating hereunto) : returned by way of answer to a discourse in writing lately sent without name (together with a letter subscribed only t.s.) unto mr. john goodwin, the author as yet unknown to him, yer (as appears by the said discourse) a person of worth and learning, and (as he supposeth) a minister of the gospel / by the said john goodvvin. goodwin, john, 1594?-1665. 66 p. printed by j. macock for h. cripps and l. lloyd ..., london : 1651. reproduction of original in the harvard university library. eng christianity and other religions. conversion. great commission (bible) a41497 r30309 (wing g1186). civilwar no the pagans debt, and dowry. or a brief discussion of these questions, whether, how far, and in what sence, such persons of mankinde amongst goodwin, john 1651 23625 14 140 0 0 0 0 65 d the rate of 65 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2007-09 tcp assigned for keying and markup 2007-11 aptara keyed and coded from proquest page images 2008-04 john pas sampled and proofread 2008-04 john pas text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion the pagans debt , and dowry . or a brief discussion of these questions , whether , how far , and in what sence , such persons of mankinde amongst whom the letter of the gospel never came , are notwithstanding bound to believe on jesus christ ( with some other particulars relating hereunto . ) returned by way of answer to a discourse in writing , lately sent without name ( together with a letter , subscribed only , t. s. ) unto mr john goodwin ; the author as yet being unknown to him , yet ( as appears by the said discourse ) a person of worth , and learning , and ( as he supposeth ) a minister of the gospel . by the said john goodvvin , minister of the gospel . who in times past suffered all nations to walk in their own ways : nevertheless he left not himself without witness , in that he did good , &c. act. 14 16 , 17 but i say , have they not heard ? yes verily , their sound went into all the earth , and their words unto the ends of the world , rom. 10. 18. there is no speech nor language where their voyce is not heard . psal. 19. 3. caeterum crux ista [ christi ] & in britannia est , & in india est , & in universo orbe terrarum . hieron. in psal. 95 10. london , printed by j. macock , for h. cripps , and l. lloyd , and are to be sold at their shop in popes head alley . 1651. the pagans debt , and dowry . sir , about a moneth since i received some papers from you by mr robinson , bookseller , together with a letter , full of respects , and such acknowledgments , which i should neither satisfie my self , nor ( i suppose ) you , to own , though you were pleased to spread the snare in my way . nevertheless to deal freely with you ( because i finde you a man of a far better spirit , more ingenuous then i have yet met with in any antagonist ) my sence is , that every mans estimate of himself for gifts and parts , ought to be commensurable to the grace of god vouchsafed unto him in these things , lest by an undervaluation of himself , his hand be disabled from such service , which god upon the account of such gifts expecteth from him . but sir , neither my genius , nor time , will suffer me to anti-complement with you : onely i cannot but kindly resent that worthy disposition in you , to put honor where it was wanting , and to help with your respects to fill up the pit , which others have digged in the field of my reputation , to finde the treasure of their own . i am sorry that my time , since the receipt of your papers , hath been from day to day , and from hour to hour , so drunk up by other occasions , that i could not , until now , compass any convenient liberty for a perusal of them . nor indeed have i now obtain'd it without the regret of some other engagements on my hand . concerning the weighty business discoursed in your papers , i greatly desire it at the hand of my god , both yours and mine , that i may be able to give you satisfaction in it , or that himself will please to do it by some other hand . for though i verily beleeve that you have pleaded the cause of that which is not , with as much ingenuity and strength , as any other man whatsoever could have done , yet i conceive withall , that whatsoever you have said to encumber the conclusive validity of that argument , about which you profess your self ( and i confess , not without grounds worthy a learned man ) dissatisfied , may be fairly taken off , and to very reasonable satisfaction , whether god will vouchsafe to do it by me , or no . and sorry i am for your sake , that i should ( at present ) be so deeply and indispensably engaged in more publique employments , that i am in no capacity of leasure to follow you {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in your writing with those particularities of satisfaction , which every passage therein respectively requireth . the truth is , that ( according to my principles concerning god ) i am rather {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , then {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , more intent ( of the two ) to promote the concernments of the good of the generality of men , then the accomodations of my particular friends ; though as far as {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} will extend , i am desirous also to observe the just laws of friendship as inviolably as any other man : and though i very much honor you ( how ever unknown ) for those signal parts of christian worth and ingenuity , which by the light of your papers sent unto me i sufficiently discern in you ; yet should i scarce have been entreated to have made you any so large return in writing as this , had i not conceived , that what i should draw up for the satisfaction of your desire herein ( though probably not of your scruple ) might by the publishing of it turn to some account of a more publique benefit and edification . the consideration of the subject matter of your papers , will fall directly & of course in my way , if god should judg it meet to spare me life and health and liberty otherwise , for the composure of the second part of my book of redemption , wherof i give some overture towards the latter end of the book already published : my purpose is there to discuss the contents of your papers more particularly . in the mean time you shall perform the part of a friend to me ( and it will be no point of unkindnes , or ill consequence to your self ) to consider , that the stress of my judgement , standing as it doth about the extent of redemption by christ , doth not lie , or lean , upon the demonstrative clearness or evidence of truth in that argument , about which you are scrupled , nor indeed so much upon any other of the grounds or reasons insisted on in my book for the defence thereof , no nor yet upon them all ; as upon the express pregnancy of the scriptures themselves from place to place , which ( to my understanding ) cānot by any congruous or rational interpretation be drawn another way ; as also upon the scantness and defectiveness of proof universally found in those passages and texts , which are with greatest plausibleness alledged and argued ( proof-wise ) for the contrary opinion . so that though all my arguments should fall to the ground and sink , yet if the scriptures argued by me in favor of that my judgment , will stand in those respective sences , wherein i interpret them , and ( as i judg ) without any violation or breach ( in the least ) of the best , and best-known laws of interpretation , yea and with the observation of them all , the doctrine maintained by me will stand impregnable , and like the good word of god it self , irreprovable . i do not speak this , as if i were either conscious , or jealous , of any weakness , or non-concludency , in any of my arguments proposed and discussed in the 18. chapter of my book of redemption : but to let you know , where , or in what , the first-born of my strength and confidence of truth , in what i hold concerning redemption , resideth : and what weapons of all others they are , which you must take from me , before i can surrender . but sir , very briefly , and according to the short tedder of my time , to touch some of the more material heads of your discourse , though ( haply ) not in the same order , unto which i might be directed by your papers , but onely as they come to remembrance , some days after my perusal thereof , as not having leasure for a second review . 1. by your judgment , which stands for a possibility of repentance ( i presume you mean that which is true , and accompanying salvation , because otherwise you should not counter-argue me in my notion ) without faith , i perceive you are a man of the same conscientious confederacy with me in leaving the road , when you judg the truth lies beside it : notwithstanding at this turn i conceive you leave it without cause . for if there may be a repentance found and saving without faith , either it must be a work or fruit of the law ( whether natural , or positive , it varieth not the case we now speak of ) or else of some third covenant made by god with men in order to their salvation , really distinct both from the covenant of works in the law , and from the covenant of grace in the gospel . for you cannot affirm it to be a work , or fruit , of the gospel , because you hold , 1. that it is required of those , to whom the gospel is never vouchsafed : and , 2. that there is no law or commandment given unto such persons , which are in no capacity of yeelding obedience to it : ( which latter principle will do you worthy service at many turns , if you will work it accordingly . ) that the repentance you speak of , is any fruit or work of any third covenant , is not ( i presume ) in your thoughts : however , i am not able to comprehend what this third covenant should be . that it cannot be any work of the law , or of the covenant of works , is evident from hence ; because by the works of the law shall no flesh be justified ; whereas this repentance is judged by you to be both justifying and saving . besides , it is the common and known opinion of learned divines ( and doubtless of good accord with the truth ) that the law knoweth no repentance . for the tenor of the law is more district and inexorable : cursed is every man that continueth not in all things which are written in the book of the law to do them , galat. 3. 10. by the way , your notion that adam , during the interìm between his fall , and the evangelical promise of the womans seed made unto him , was obliged to repentance , is but a mistake . such an interìm supposed , adam was therein no more obliged to repentance , then the devil is since his fall . the premisses considered , when i argued the command of god to beleeve , from his command unto men to repent , acts 17. 30. you had no commendable cause of that false demand ; sed quid hoc ad iphicli boves ? but i consider how hard a thing it is for a man not to be a little warm in a contest ; and i could for iphiclus his oxen , return balaams ass in exchange : but i shall not go forward with the bargain . certainly when god commands men to repent , he doth in the very substance and import of this duty , command them also to beleeve ; in as much as that repentance , which he at any time commands , is evangelical , and of a saving tendency ; and so can be no work of the law , unless it be the law of life , ( i mean , the gospel . ) from the said premisses it further appeareth , that the gentiles , to whom the letter , or written letter , of the gospel never came , and amongst whom the name of christ ( haply ) was never named , may yet in sufficient propriety of speech , and with largeness enough of truth ( though not in that critical formality of the signification of the words {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and praedicare , which you urge from grammarians and civilians ; a curiosity of dialect which the holy ghost commonly neglecteth , yea and grammarians and civilians themselves a ) may be said to have , and to have had , the gospel preached unto them . the gospel is said to have been preached unto the ancient jews , heb. 4. 2 , 6. yet christ by name was not preached unto them , nor known amongst them . and as the rock , out of which moses , or god by moses , gave them water to drink , is said to have been , christ , viz. spiritually , in type , or representation : in like manner , yea and with much more pregnancy and neerness of signification , and revelation , the patience , and goodness , and bountifulness of god dayly vouchsafed unto the heathen , may be termed , christ . and upon this account the apostle clearly implieth , that the goodness of god leadeth men to repentance , ( rom. 2. 4. ) and consequently ( the premisses evincing it ) unto faith in christ , whether known , or not known , by them . for god being by the light of nature , known , or at least {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , knowable , to be infinitely just , infinitely bent in hatred and severity against sin ; when notwithstanding he shall express himself in goodness , and patience , and bountifulness towards those , who know themselves to be sinners , hereby he sufficiently testifieth and declareth unto them , that his justice and severity against sin have been ( and this must in reason needs be supposed to have been , by a way or means proportionable to so great and glorious an effect ) satisfied , and that he hath so far accepted an attonement for them , that in case they shall truly repent of their former sins , and persevere repentant unto the end , they shall escape the punishment due unto their sins , and consequently be saved . and what is this , being interpreted , but to have {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the effect or substance of the gospel preached unto them ? the scriptures in several places ( which i have not leasure at present to examine or discuss ) plainly insinuate a capacity in the heathen , yea in all men by the light of nature ( i mean , where this light is given , and shineth ) by such a regular and rational process of discourse , as that mentioned , to attain or make out this evangelical conclusion , that some mediation , some attonement or other , hath been made , and accepted by god , for the sins of men . but i demand ( saith the apostle paul , ) have they not heard ? yes verily ( saith he ) their sound went forth into all the earth , and their words unto the ends of the world . he had said in the verse immediately foregoing , that faith comes by hearing : in this verse , he shews ( in an answer which he gives to a demand or question put by him ) what hearing it is , by which faith comes ; or at least what hearing is sufficient to beleeve upon , or to produce faith . this hearing , he saith , is the hearing of that sound , and of those words , which the heavens , and the day , and the night speak , and that are gone forth into the ends of the world , ( as appears by the place , in psal. 19. from whence these words are cited . ) if you ask me , but what is the sound , or what are the words which the heavens , and the day , and the night , i. e. the constant course of the providence of god , in the government of the world , speak in the ears of all nations , and of all people , that faith should come by the hearing of them ? i answer : they are the words of eternal life too , as well as those , which ( as peter acknowledgeth ) our saviour himself had to speak ; yea and did speak upon all occasions ; onely they are not so plainly spoken , as he was wont to speak : their parable is somewhat more dark , and harder to be understood . but the sence and import of what the heavens moving still in their natural course , and the gracious providence of god , joyntly speak in the ears of all flesh , is , that god is taken off from the fierceness of his displeasure against sin , and that he holds forth his white flag , and offers terms and conditions of peace unto the world ; and that upon their coming into him by repentance , they shall be received into grace and favor . and what is this but the very tenor , sum , and substance of the gospel ? which yet is more plain from that of the same apostle , acts 14. to the men of lystra . who ( saith he , speaking of god ) in times past suffered all the gentiles to walk in their own ways . nevertheless he left not himself without witness , in that he did good , and gave us rain from heaven , and fruitful seasons , filling our hearts with food and gladness . in respect of what was it , that god left not himself without witness amongst the gentiles , even then when he suffered them to walk in their own ways ? ( viz. without admonishing and directing them how to walk , and what to do , after any such manner as now he doth by the letter of the gospel sent amongst them : ) what did the witnesses the apostle here speaks of , witness concerning god , or , on his behalf ? doubtless he doth not speak here of his godhead , nor of his power , nor of his wisdom , as if his meaning were , that god left not himself without witness of these ( though it be true , that he did not leave himself without witness , i. e. means of convincing men , of these also , ) but the works of creation , as distinguished from the works of providence ( whereof he here speaks ) are sufficient witnesses of these , according to the tenor of rom. 1. 20. and besides there are natural impressions of these in the spirits and consciences of men , which are witnesses on gods behalf thus far . but doubtless , that in god , or concerning god , which ( as the apostle here saith ) god intended should be testified or witnessed on his behalf unto men , was somewhat , more secret , more out of the way ( as it were ) of mens , common thoughts or apprehensions ; and particularly it was that gracious and good affection which he bears unto the world through jesus christ , his inclination unto peace with men , upon their repentance ( which is the substance of the gospel . ) this appears , 1. by the nature or quality of the witnesses here spoken of , which were , gods giving men rain from heaven , and fruitful seasons , his filling their hearts with food and gladness . such witnesses as these , are onely proper to testifie grace , and love , and desire of the good of those , to whom they are given , in him that giveth them . they plainly shew , that he that bestows them , is not extream , useth not extremity against those that do amiss ; and consequently that he is by one means or other , taken off from the rigor of his justice , and severity of his wrath against sinners . and , 2. it appears from hence ; because paul , who was not onely a diligent and faithful preacher of the gospel where ever he became , but was in special manner designed to be an apostle to the gentiles , preached no other doctrine but this at lystra ( a city of the gentiles ) upon that great opportunity that was now offered him . we cannot think that he should onely preach a philosophical or metaphysical sermon , concerning the essence or natural properties of god onely ; but that which was evangelical , and favoring of the gospel . now the holy ghost recording either the whole , or ( at least ) the sum and substance of what he preached in this place , reporteth nothing evangelical as spoken by him , except this be acknowledged for such . so that clear it is from the scriptures , that all the world , even those that are most straitened and scanted in this kinde , those that have not the letter of the gospel , have yet sufficient means of beleeving granted unto them ; of beleeving i mean , 1. that god is , 2. that he is a rewarder of those that diligently seek him : which is all the faith or belief that the apostle makes simply and absolutely necessary to bring a man unto god , i. e. into grace or favor with him , heb. 11. there are several other scriptures that speak home to this point , besides those argued ; particularly , that rom. 2. 4. or despisest thou the riches of his goodness , and forbearance , and long-suffering , not knowing that the goodness of god leadeth thee to repentance ? the long-suffering and goodness of god are said to lead men to repentance , because they testifie , according to a rational and clear interpretation , a willingness and readiness in god , to receive all such into grace and favor with himself , who shall unfeignedly repent of their sins . there is no other consideration , but this ( at least , none without this ) in respect whereof , the patience or bountifulness of god , can be said to lead , i. to perswade or invite , to repentance . there is no motive or perswasive , whereof sinners are capable , unto repentance , without hope of pardon upon repentance . in the mean season , you see it clear from the scriptures ( and the scriptures , as ye have seen , run parallel with evident and clear reason all along in this point ) that even heathen men , and those that want the history of the gospel , have yet a sufficiency of means whereby to beleeve , and so to prevent the wrath and indignation which is to come : in which regard , they are altogether unexcusable , if they do it not . consonant unto these things argued from the scriptures , are the judgments of our best protestant divines , at least when overshadowed with the spirit of truth . for-though ( saith calvin ) there will be found nothing in the world worthy the favor of god , yet he sheweth himself propitious unto the whole world in that he calls all men without exception to beleeve in christ , which is nothing else but an entrance into life . a so likewise wolfgangus musculus , after the same manner it is in this redemption of mankinde , of which we speak : that reprobates and desperately wicked men partake not of it , is not through any defect of the grace of god : nor is it meet , that , for the sons of perdition sake , it should lose the glory and title of an universal redemption , since it is prepared [ or , procured ] for all , and all are called to it b our english divines themselves in the synod of dort , express themselves to the same purpose thus : so then christ dyed for all men , that all and every one , by the mediation of faith , may through the vertue of this ransom , obtain remission of sins , and eternal life . so that the express sence of these men is , that even the heathen themselves , omnes & singuti , to whom the gospel was never preached ( in your sence , i mean ) by men , and in the letter of it , are yet called by god to it , yea and may so beleeve , that by the mediation of their faith , through the ransom payd for them , they may obtain salvation . but suppose we ( for argument sake ) that the heathen , to whom the gospel was never orally preached , were not in an immediate capacity of beleeving it ( upon those terms of beleeving lately signified , ) yet this proves not but that they might be in a remote capacity of beleeving it ; such a capacity i mean , which by a regular and conscientious exercise and acting of those worthy abilities , which god had conferred upon them , might , by the ordinary blessing , and according to the standing course of the gracious providence of god in such cases , have risen up and grown to an immediate capacity in this kinde . so that ( for example ) an heathen man , who never heard of the name of christ , may notwithstanding , by means of the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , i. e. the effect of the law written in his heart , quit himself to such a degree of well-pleasing unto god , that god will not fail to reveal or make known his son christ unto him , after some such manner and degree , which shall be saving unto him . this is the express doctrine of learned m. bucer . here ( saith he , writing upon rom. 2. ) let us observe two things : that god in no age whatsoever left men destitute of the doctrine of salvation . therefore who ever at any time perished perished through their own default [ or neglect . ] for god so bedeweth [ or besprinkleth ] nature with his light , that they onely remain strangers unto righteousness , who willingly and of their own accord cast it from them . there are at this day nations not a few , to whom the gospel of christ is not sincerely preached : others there are , who hear nothing of it . but if these did not voluntarily put from themselves the desire of righteousness , the lord ( questionless ) would so antmate [ or enliven them ] with his spirit , that they should [ or , might ] perform the things of the law , commit themselves wholy to his [ grace , or ] goodness , and do unto their neighbors what they would that they should do unto them . hence it would come to pass that god would sooner send an angel unto them , as he did unto cornelius , then suffer them to remain ignorant of his christ . but whilest through impious ingratitude , they detain his truth revealed unto them in unrighteousness , they do not onely deserve to have no more of the good spirit of god given unto them , but even to be given up to a reprobate sence , &c. the other thing to be taken notice of , is , that we our selves also harken unto the work , or effect of the law , which is written in our hearts , that same right and divinely impressed sence of things within us , whereby we are continually called upon for holy and honest courses , and called back from those that are dishonest , &c. afterwards , upon vers . 25. of the same chapter , he hath these words : but ( as we formerly also shewed ) this was rather that which paul intended , viz. to offer to the consideration of the jews , that the gentiles , even before christ was revealed unto them , were partakers of true righteousness a . the clear result of this discourse is , that the heathen , who never had the gospel , or christ , de facto preached in the letter , or by men , unto them , were yet in a sufficient capacity of doing such things , upon the account whereof god would have revealed them unto them by one means or other , and this upon such terms , which should have been available to salvation . i might add much from calvin and other protestant writers of best account , of like import , who very frequently and familiarly in their writings promise with greatest confidence , the super-vening of the saving grace of god , unto the regular industry and diligence of men , in the improvement of the light they have received . yea , the substance of this doctrine is ever and anon preached by those , who are by some counted pillars of the ministry amongst us at this day : who notwithstanding again destroy that faith , which they build up in such a doctrine , by denying the universality of redemption by christ . mr edmond calamy ( in a sermon preached by him jan. 12. 1644. on 2 chron. 25. 2. ) amongst many other passages pointing the same way , taught his people and hearers thus : a wicked man may do that , which is right in the sight of the lord , by the light of nature , and by the help of common grace . and although god be not bouna to reward him for it , yet i doubt not but god , out of the abyss of his mercies , if he make use of common grace ; i do not doubt ( i say ) but god out of his abundant mercy , though he be not bound unto it , yet will give him spiritual [ or , special ] grace : if he make use of common nature well , god will finde some way or other to do good to that mans soul . luk. 16. 11. if therefore you have not been faithful in the unrighteous mammon , who shall commit to your trust the true riches ? this place seems to hold out thus much ; that if a man improves the outward mercies of god , or the work of common grace , god will entrust that man with better riches ; god will finde out a way to do that man good . afterwards ( in the same sermon ) thus : thou oughtest to do according to the gift and power , which god hath given thee in a natural way : and that god , which hath given thee power to do it in a natural way , will ( no doubt ) assist thee with power to do things in a spiritual way . for that man which improves his natural talent , god will one time or other entrust him with a spiritual talent . for there was never any man went to hell for , cannot , but for , will not . if you shall please further to peruse my answer to mr jenkin , entituled , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , pag. 69 , 70 , 71 , &c. you shall finde the concurrent judgment of some others of no mean esteem for learning , piety , and whatsoever is called orthodox amongst us . and the truth is , that in such a doctrine as this , they cleave to the scriptures themselves , and are one spirit with them . for when our saviour , towards the cloze of the parable of the talents , teacheth thus : for unto every one that hath , shall be given , and he shall have abundance ; but from him that hath not , shall be taken away , even that which he hath ; he clearly avoucheth this for truth , that whatsoever a mans original stock , in gifts or endowments in one kind or other , from gods hand shall be , be it never so weak , small , or inconsiderable , yet by a careful employment , it shall , through the grace and blessing of god hereupon , improve to a spiritual estate , which is therefore compared to an abundance , because the possessor hereof is enriched above measure by it . for that our saviour by , him that hath , and to whom he promiseth , that more shall be given , doth not mean a person already converted , regenerate , or endued with true faith , saving grace , or the like , so neither , by him that hath not , him that wanteth saving grace , is evident ; 1. because by the servants who received the talents , as in a glass , is represented the state and condition , not of beleevers onely , or those that shall be saved , but of the generality of mankinde , or ( at least ) as well of such who will perish , as of those who shall be saved . this is evident from that which the parable relateth concerning the unprofitable servant , who went and hid his talent in the earth ; for which his lord commands him to be cast into outer darkness , where there is weeping and gnashing of teeth . now the words under debate were uttered by our saviour , upon occasion of this severe award ( as it may seem ) which the lord passed against this unprofitable servant ; take therefore the talent from him , and give it unto him that hath ten talents . of the equity of this order , he gives an account in the said words : for unto every one that hath , shall &c. plainly implying , that by him that hath , he meaneth , him that hath upon improvement , or ( which comes to the same ) him that sheweth and declareth that he hath [ somewhat given him ] by his employment and improvement of it : for otherwise , he that had his talent taken from him because of his hiding , or non-employment , of it , had , as well as the other , by original gift . and if by , him that hath , he should mean , him that hath , simply , or , in any consideration , then he that had received the one talent , notwithstanding his hiding it , should have had given unto him , and so had more abundantly , as well as the other . again , 2. there is no ground , nor ( i suppose ) colour of reason , or ground , to conceive , but that all the talents ( mentioned in the parable ) the five , the two , the one , were all of one and the same nature , or kinde ; and that none of them signified any supernatural , or necessarily-saving grace , but onely natural gifts , or endowments , such as men unregenerate were capable of , as well as regenerate . nor do either calvin himself , musculus , or any other of our protestant expositors , give the least intimation of their sence to the contrary , in their commentaries upon the said parable ; though musculus be more assertive and express in the point , then any of the rest that i have seen . amongst the ancient , ambrose , by these talents , understands the gifts or endowments of natural reason b ; which differs not at all in any thing material from the sence of our late orthodox interpreters . if then by the talents be signified endowments or gifts of nature , and such as the generality of men receive from god in some measure and degree , or other , evident it is from the clause under consideration , unto him that hath shall be given , &c. that by a faithful and careful use of those natural abilities , that light of reason , conscience and understanding , which every person of mankinde under heaven receiveth from god , he may and shall receive from him yet further , that which shall be of a saving import and consequence unto him . for that , by that which is ( in the parable ) promised to be given , and that in abundance , to him that hath , must of necessity be meant somewhat that is of a spiritual and saving nature , is evident from the carriage of the same parable ; where the servants , who had received the talents , and employed them faithfully ( by whom are typified our saviours , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , those that have , as was lately said ) are graciously invited by their master into his joy : enter thou into thy masters joy : so to the other ; enter thou into thy masters joy . now if either god , or christ , be signified and meant by the master of these servants ( as i suppose no man questions , but that either the one , or the other , are typified hereby ) by , entering into their joy , cannot be meant a receiving of a greater measure of natural gifts or endowments , nor of receiving any reward which belongs to persons qualified onely with such endowments as these , but , salvation , or eternal blessedness and glory . if so , it roundly follows , that by what christ promiseth shall be given to him that hath ( in the sence declared ) is meant somewhat of a saving consequence , as regenerating grace , the sanctifying spirit of god , faith , and the like . and promising , not onely , or simply , that to him that hath , shall be given , but further , that he shall have abundantly , he clearly signifieth , that in case men will provoke , stir up , and lay out themselves accordingly in the improvement of such abilities and gifts , which shall from time to time be vouchsafed unto them , they may , by vertue of the bounty and gracious decree of god in that behalf , attain and receive from god what proportion or measure of the spirit of grace , and of god , they can desire . what hath been argued , and ( i suppose ) demonstratively proved from the parable of the talents , and more especially from this promise or engagement of our saviour , to him that hath , shall be given , viz. that upon a regular and reasonable improvement of those principles or abilities ( which we more commonly , then properly , call , natural ) vouchsafed by god unto men , they shall certainly receive from him that which is spiritual and saving , might be further evidenced and confirmed from many other scriptures ; as from mat. 13. 12. mark 4. 25. luk. 8. 18. ( where the same promise , almost in the same words , upon a like occasion , is made , and taught for sound doctrine , by our saviour ; ) so likewise from mat. 10. 11 , 13. mark 12. 34. luk. 8. 15. & 11. 52. joh. 6. 27 , 45. eph. 5. 14. rom. 1. 19 , 20 , 21 , &c. hebr. 11. 6 , &c. ( besides twenty more . ) in all which places there is a perfect eye of the notion contended for , visible enough to him that shall narrowly look upon them , and enquire into them . and indeed the opinion or doctrine it self , which we now plead , is so rational , so intimously comporting with , and suitable to , the genius and main design of the gospel , which is to advance godliness , and all excellent and worthy ways and works amongst men , that there is nothing can be alledged against the truth of it , but what upon due consideration will be found manifestly prejudicial and obstructive to the practice of godliness , and of things worthy and honorable amongst men . from these discussions then it clearly follows , that the heathen , who onely have , or have had , the benefit and help of the light of nature , together with those impressions of good and evil which accompany it , are , and have been , by means hereof , in such a capacity of having the gospel , if not preached , yet ( which is altogether as much , or rather more ) revealed unto them , and consequently of beleeving it , that were they , had they been , true and faithful to the dear interest of their own peace and happiness , they may , and might beleeve it , if so , the want of the letter , or oral preaching of it unto them , doth not excuse them from sin in their non-beleeving it ; unless we shall say , that the committing of one sin , excuseth from the guilt of another , or that the neglect of one duty , dischargeth from the obligation of another . 3. ( and lastly ) suppose and grant we yet further ( for argument sake ) that the heathen actually wanting the letter and external ministry of the gospel by men , were in no capacity at all of coming to the knowledg of it , either by the works of creation and providence , nor yet by any improvement of their natural abilities ( possible unto them ; ) yet it must needs be acknowledged that they were in a capacity of being made partakers even of the letter and oral administration hereof , in such a sence , as all nations are in a capacity of having and enjoying such merchandize or commodities , which are exportable from any one nation under heaven , and may be had by recourse and equitable applications made to this nation for them . when god erected and set up , first his tabernacle , and afterwards his temple , amongst the jews , together with that entire systeme or body of his ceremonial worship , wherein , though under types and figures , he discovered his gracious counsel and intentions by jesus christ towards the world , and ( indeed ) preached the gospel , though his intent and purpose herein was to priviledg and accommodate this nation above any other people and nation under heaven , yet was it no part of his minde , that these discoveries of himself , or the great blessing accruing thereby unto men , should be so confined or appropriated unto this people , but that all the world , and all the nations round about them , far and neer , yea and every particular person , born or dwelling in any of these nations , might , if they pleased , have had part and fellowship with them in all this grace and blessedness , as many actually had , who became proselytes to the religion and worship of this nation . yea all the priviledg or prerogative which this nation had above others , in , or about the word , and worship of god , the apostle paul resolveth into this , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , rom. 3. 2. that they were entrusted with , made feoffees ( as it were ) in trust of that great treasure , the oracles of god , not for themselves , nor their posterities onely , but for the world , or generality of mankinde ; even as the same apostle , speaking of himself , and of the gospel , saith ( in the same word , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , gal. 2. 7. ) that he was entrusted with it for the gentiles , or gentile part of the world , as peter was for the circumcision , i. e. the jews . this apostle , as in consideration that the said ceremonial worship , or mosaical gospel , was committed , or deposited in trust with the jews , he calls it , theirs , ( rom. 9. 4. ) so because they were entrusted with it on the behalf of the world , elsewhere calls it , in respect of the several members , parts , and veins of it , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the rudiments , or elements , of the world , ( gal. 4. 3. colos. 2. 8 , 20. ) meaning , those mosaical ceremonies and observations , which god delivered unto jews by moses , for the nurture and training up of the world ( during the infancy and pupillage of it ) in the knowledg of god , and the things of their eternal peace . in like manner , in that spirit of prophecy , which god poured out so abundantly upon this nation , in those prophets which he raised up and sent unto them from time to time , to instruct , admonish , reprove , declare unto them things to come , &c. he had respect , as well to the nations of the world , as to the jews themselves , as appears by sundry particular prophecies , which much more neerly concerned other states and nations , as babylon , egypt , tyre , edom , moab , &c. then the jews . athanasius ( among the fathers ) very excellently and fully to this point discourseth in his treatise concerning the incanation of the word of god : where , having affirmed that the grace of that image stamped upon men according to the likeness of god , is , and was , sufficient to afford unto men the knowledg of the word of god ; and yet , that , in case men should neglect to know him , by looking into themselves , he had provided this remedy for such their weakness , viz. that by the works of nature they might understand him to be the workman , &c. he advanceth his discourse in words to this effect . but when as the negligence of men by degrees grew worse and worse , god yet again provided for this weakness also , sending unto them laws and prophets familiar with them [ or , which might be well known to them , ] that in case it were troublesom unto them to look up towards heaven , they might receive instruction from their neighbors , [ or , neer at hand . ] for one man may learn of another that which is excellent , neerer hand . so then they might by lifting up their eyes to the vast magnitude of the heavens , and considering the sweet harmony of nature [ or , the creation ] come to know the word of the father to be the captain [ or guider ] hereof , and that by his providence over all things , he discovers and makes known the father unto all men , and that he therefore gives motion unto all things , that all men by him may know god . or if this were grievous to them , they might converse with saints [ or , holy men , ] and from these learn to know god the maker of all things to be the father of christ , and that the worshiping of idols is impiety , and full of all ungodliness . they might also by the knowledg of the law abstain from all transgression , and live righteously [ or , vertuously . ] for the law was not [ brought into the world ] for the jews onely , nor were the prophets sent onely for them [ or , their sakes . ] they were sent indeed unto the jews , and of the jews were persecuted : but they were the sacred and publique school of the whole world , to instruct men as well in the knowledg of things appertaining unto god , as in matters relating to the discipline and government of the soul c . consonant to the import of this discourse , is that of calvin also , transcribed by me , pag. 508 , 509. of my redemption redeemed : toward the cloze whereof he speaketh words to this purpose : although indeed there was no necessity to seek him [ god ] very far , by reason that each one might finde him in his own self , being that we are all kept and preserved by his vertue dwelling in us . in the mean time , to manifest more imply his goodness and infinite clemency amongst men [ or , towards men ] he hath not contented himself to instruct them by all such documents , as those we have exprest , but hath specially given to understand his voyce to a certain people , &c. [ meaning , that from , and by means of , these , the rest of the world might have opportunity to receive the knowledg of those things , which were revealed unto them , not for their own sakes onely , but for the accommodation and benefit also of all others . ] if you please to peruse the commentaries of our best protestant writers upon those passages of christ , joh. 4. 36 , 37 , 38. sent you to reap that , whereon you bestowed no labor : other men labored , &c. you will find many things directly pointing towards the notion in hand . calvin himself acknowledgeth that some understand these passages as well of the gentiles , as the jews ; and confesseth , that in all ages there were some grains [ or , seeds ] of piety [ or , true religion ] scattered over the whole world d . gualter writing upon the said verses , plainly affirmeth , that the fathers and the prophets , by their diligent husbandry about the lords field , sew the seeds of true piety all the world over e . again , a little after he saith , that god used the labor and ministry of the patriarchs and prophets in tilling or culturing the world , and preparing it for the evangelical harvest f . afterwards he sheweth at large , into what countries , first the partiarchs travelled , spreading abroad where they came , the sweet savor of the true knowledg of god ; and then , how the prophets following them , by the spreading of their sermons and prophecies into divers nations far and neer , advanced the same service : which also he further saith was much promoted by means of the captivities and banishments of the jews , in assyria , babylon , and over all the east . having hereunto added the consideration of the translation of the scriptures ( then extant ) or of the old testament , into the greek tongue , procured by ptolomy philadelphus king of egypt after the babylonian captivity , which ( as he truly saith ) was of very great consequence for the propagation of the knowledg of the true god through the world , he concludes that these particulars did much facilitate and help forward the work and labors of the apostles in the conversion of the world . hugo grotius likewise upon the same place to the same purpose : the field was broke up , and brought into tilth , by the prophets , who not onely in judea , but in many other countries and nations amongst the gentiles , both by word and writing awakened men to the worship of the one god , which is the seed of an evangelical harvest , or enerease g . thus then you see that it is not my sence alone , but the judgment likewise of many wiser and more learned men , that god in setting up that great light of the knowledg of himself in the land of judea , which some conceive to be the center or middle part of the habitable world , and amongst the jews , as upon a candlestick , did intend the benefit and blessing of the shining of it throughout the great house of the whole world . and as many did partake of this benefit and blessing , who inhabited countries far remote from the jews , joyning themselves unto the people of the god of abraham , so had all others the opportunity of doing likewise . and though remoteness of country , or dwelling , from judea , might haply be some extenuation or mitigation of the sin of mens remaining ignorant of god , his true worship , and service , and of those spiritual mysteries , which were to be learned in judea ; yet was it no adequate or sufficient excuse thereof . these things duly weighed and considered , the particulars objected by you against that proposition of mine , about which ( it seems ) you are at present dissatisfied , appear reconcilable enough to it , and fairly answerable . for , 1. whereas you argue , that all men have not a legal tye or obligation upon them to beleeve on jesus christ , and upon this account cannot stand bound to beleeve on him ; i answer , by denying your antecedent , and affirm , that all men [ i. e. all men not wholy disabled , either through want of years , or defect of natural capacity , to beleeve ; though there be a sence , which the schoolmen term , sensus divisus , wherein even such persons as these are under a tye of beleeving , ] but all others ( i affirm ) are simply and directly under an obligation of beleeving on jesus christ . whereas you further argue ; if so , then are they under this obligation , either by the law of nature , or else by some positive law of god ; and affirm , that by neither ; and hence conclude , not at all : i answer ; the obligation you speak of lieth upon them , by the force and authority of both these laws . first , the law of nature requireth all men , teacheth all men , 1. to seek and enquire after god , i. e. the knowledge of his nature , attributes , excellency and perfection of being . 2. after the richest and best discoveries of his will and pleasure concerning men , which are anywhere to he found . 3. ( and lastly ) this law requireth likewise of all men , to submit unto every part of the will and pleasure of god concerning them , being any ways made known to them . otherwise we must hold , either that this law teacheth not men , to regard , minde , look , or listen after any manifestation or dicovery , which god makes of himself in any part of the world , but onely neer to them , and ( as the saying is ) under their noses , or within their own thresholds ; or else that it teacheth them to rest satisfied with such . discoveries in this kinde , which are imperfect , and unsatisfactory : or lastly , that it doth not teach them to submit to the will of god in all things , as far as it shall be discovered unto them . none of all which can be affirmed with truth , or likelyhood of truth . first then , if the law of nature requireth of all men ( except the before excepted ) to enquire after the best and fullest discovery , which god anywhere maketh of himself , his will and pleasure concerning men ; and , 2. if the gospel be the fullest and richest discovery in this kinde , which he hath made , or which is to be found ( which i presume is no christian mans question : ) and lastly , if it be the express revealed will of god in this gospel-discovery of himself , that all men who hear of it , or come to the knowledg of it , should beleeve in his son jesus christ ; it roundly follows , that by the law of nature , all men of years and competent understanding , stand obliged to beleeve in christ , either in sensu composito , as viz. if they have , or have had , the letter of the gospel , or live , or have lived , under the found of the ministry of it ; or else in sensu divisa , viz. in case the gospel hath never yet in the letter or ministry of it been revealed unto them . nor is that which you alledg concerning the inability of the light of nature to discover , that there was , or ever would be , such a man and mediator as jesus christ , much considerable to your purpose , though it should be granted in as ample terms , as you propound it . for what though the light of nature be not sufficient to make such a discovery , yet is it sufficient to teach men that it is their duty to enquire and harken out what discoveries god maketh of himself in the world : and when they have heard of , or found out , the discovery you speak of ( i mean of such a man and mediator as jesus christ ) it is able to inform and teach them that it is their duty to beleeve in him accordingly . the light of nature ( probably ) is not sufficient to inform every member or subject in a state or commonwealth what laws or statutes the parliamentary or legistative authority of their state , will enact , or impose upon the respective members hereof . nor can it reasonably or equitably be expected from the persons invested with the legislative power , that they should cause all the laws which they enact from time to time for the due government of their state , to be proclaimed by an officer of state at every particular mans door , no nor yet in every particular village or town , to oblige the inhabitants to a subjection unto them . it is sufficient for such an end and purpose as this , if they be proclaimed , published , or promulgated in the metropolis or head city of this state , where , or from whence all and every the respective inhabitants and subjects hereof , may and ought to receive information of them , what they be . and they that live most remote from the said metropolis , or place , where the publication of the said laws is made , are notwithstanding as well obliged to the observation and keeping of them , as the inhabitants of this city it self , though these , by reason of their dwelling , have a readier and better opportunity to come to the knowledg of them . in like manner god being the absolute monarch of , and lawgiver unto , the world , it is sufficient for him , and as much as can reasonably be expected from him , onely that he should take care and provide , that that great law of life and death , the gospel , should be published , and promulgated in some eminent place , or places of the world , from whence all other parts of the world round about might have an opportunity to receive the knowledg of it . nor are any of the respective subjects of this great kingdom of the world , priviledged or exempted from yeelding obedience and subjection to their king in that great law of his gospel , because of any remoteness of their dwellings from those places , where he hath made any solemn publication of it , or because he hath not sent a publique : officer of heaven , an authorized minister of this gospel home to their houses , to proclaim or publish it within their doors . so that ( by the way ) the meaning of those demands of the apostle , on which you insist , how shall they beleeve on him , of whom they have not heard ? and how shall they hear without a preacher ? and how shall they preach , except they be sent ? the meaning ( i say ) of these interrogatories , or any of them , is not , either as if no man could possibly beleeve the gospel , but he that had personally heard it preached by a minister , or that men could never come to hear it , but onely from the mouth of such a minister ; or that none could publish it upon such terms , as to cause it to be beleeved by men , but some such minister onely ; all such suppositions as these are palpably irrelative to the minde of the apostle in those demands . his meaning in them is onely to imply , 1. that the world , having generally so corrupted themselves with all manner of wickedness , and voluntarily estranged their hearts and minds from god , were in no likely posture or condition to be brought to beleeve on him by means of christ , or on christ himself , without the opportunity and advantage of some declaration or report of the gospel made in one kinde or other unto them . 2. that they were not like to hear of god , or of jesus christ , in the gospel , had there not been some , one , or more , to have preached , or published it in the world . 3. ( and lastly ) that there was no likelyhood , that any such man , or number of men , would ever have been found or heard of , who should , or would , have preached or published the gospel , or name of jesus christ , up and down the world , had they not been sent , i. e. had they not received both instructions from god concerning the truth , tenor , and substance of the gospel , and how they were to proceed in the preaching of it , as also a special charge and injunction from him to preach it accordingly . none of these particulars give the least intimation , as if no man were either in a capacity , or under an obligation , to beleeve the gospel , but onely they to whose habitations some minister of the gospel was , or should be , sent to preach it . it is sufficiently known , and generally granted by divines , that there were , and are , several nations and countries in the world , unto which none of the apostles ever came to preach the gospel : yet the apostle paul informeth us , and that with an emphatical asseveration , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , translated , verily , that their sound went forth into all the earth , and their words unto the end of the world , rom. 10. 18. how can this assertion of his stand , but in the strength of this rational supposition , that their preaching and publishing the gospel in such parts and places of the world , where they came and had opportunity to do it , was vertually and constructively a preaching and publishing of it throughout the whole world ; and that those nations , unto which the apostles did not preach it personally , had yet a gracious opportunity to come to the knowledg of it , by means of their preaching and spreading of it so far , and in such countries , as they did ? and unless such a supposition as this be admitted , we must fall hard and heavy in our censures upon the apostles , and conceive of them as men unfaithful and defective in the execution of that high commission , and most weighty charge , imposed on them by the lord christ , concerning the preaching of the gospel ; the tenor whereof ( as we know ) was , that they should go , and teach all nations , baptizing them , &c. mat. 28. 19. and again ( as another evangelist draweth it up ) that they should go into all the world , and preach the gospel to every creature . no interpretation of what the apostles did , in , or about the discharge of this their commission ( the equity of this commission salved ) can render them obedient and faithful therein unto their great lord and master , but onely that which supposeth every creature to have been sufficiently evangelized or taught by them , in the teachings of that party of the creature , or of those particular creatures , which were actually and personally taught by them : and that all the world was put into a sufficient capacity of beleeving , or ( which is the same ) into a way of having the gospel even in the letter of it made known unto them , by their enlightening those parts of the world with the knowledg of it , in which they preached it . nor can that of the apostle claim the honor of truth , where , speaking of the gospel , he saith , it was {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ( the word so emphatically urged by you ) {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , i. e. preached unto every creature which is under heaven , ( col. 1. 23. ) but upon the account and warrant of such a construction . but , 2. neither will my principles allow me to gratifie you with my belief of this your saying ( unless very rigidly understood , and in such a sence wherein it will little accommodate your cause ) that the light of nature , neither can , nor ever could , discover to mankinde , that there was , or ever would be , such a man , and mediator as jesus christ , &c. what the light of nature hath de facto discovered unto mankinde , may much better be known and judged of , then what it can , or could , discover . i confess my apprehensions concerning the extent of the power and abilities of the light of nature carefully preserved , prudently managed , and industriously improved and imployed , run very high : and i judg that the greatest part of what this light hath hitherto discovered unto mankinde , is not commensurable to the least part of what it is , and hath been , able to discover . but what if it be granted , that it neither is , nor hath been able to discover , that there was , or ever would be , such a man and mediator , as jesus christ , viz. in all particularities relating to his person , wherein the gospel presenteth him to the world , yet may it be able so far to discover him , that a man by the discovery may be rationally perswaded , through , or by means of him , to depend upon god , for the pardon of his sins , and salvation of his person , yea and this to the real obtaining of both at the hand of god . i have no ground at all to beleeve or think , that such jews , who before , and under , yea and long after moses , did beleeve in god unto salvation , had jesus christ discovered unto them in any such vision of particularities , as that exhibited in the gospel . the sum and substance of what they ( at least the far greater part of them ) apprehended , knew , or beleeved concerning christ , amounted not ( i suppose ) to much more then this ; viz. that god had found out , and pleased himself in , a way or means , how to shew mercy and to forgive the sins , and save the souls , of such who should put their trust in him , and live righteously and holily in this present world . for that god did not declare , [ i. e. make plainly and fully known in the world ] upon what account of righteousness or justice , he pardoned sin committed in the world before the great attonement made by the death of christ , until this attonement was actually made , is evident by this passage of the apostle , rom. 3. 24 , 25 , 26. being justified freely by his grace through the redemption that is in jesus christ ; whom god hath set forth to be a propitiation through faith in his blood , to declare his righteousness for the remission of sins that are past , through the forbearance of god ; [ meaning , that god through his great patience , or strength of forbearance , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , remitted sin , even long before any satisfaction or attonement made for it ; ] to declare , i say ; at this time [ viz. when christ suffered in the flesh ] his righteousness , that he might be just , and a justifier of him that is of the faith of jesus , i. e. that he might appear to be , and to have been , just , in justifying him [ i. e. every one , or whosoever ] {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that was , is , or shall be a beleever in christ . from this last clause , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that is of the faith of jesus , i. e. that beleeves , or depends , on christ for righteousness ( relating in special manner to the beleeving jews before the coming of christ in the flesh , ) it is observable , that they are reputed by god ( and consequently , ought to be so reputed by men also ) beleevers in christ , not onely who know him by name , or in the hypostatical union of the two natures , or the like , and beleeve on him under such a notion as this ( for thus the beleeving jews , who were justified by god before the coming of christ , neither knew him , nor beleeved on him , as was formerly said , ) but also they that beleeve on god by , or through him ( as peter expresseth it , 1 pet. 1. 21. ) i. e. who either by grace purchased or procured by him , or by any providence , or dispensation , one or more , issued by god for his sake , or upon his account , in the world , are brought , or prevailed with , to depend on god for the forgiveness of their sins upon their repentance . and that the jews i speak of , when they did beleeve on god unto justification , did not explicitely , or by name , beleeve in jesus christ , seems to me very apparant from those words of christ to his apostles , joh. 14. 1. ye beleeve in god : beleeve also in me . if they had beleeved in him as explicitely , and distinctly , as they did beleeve in god , there had been no more ground , why he should exhort or encourage them to beleeve in him , then in god : nor why he should have owned them in their belief in god , more then in their belief in himself . and that that their belief in god , which our savior here acknowledgeth in them , was unto justification , i suppose that you neither will , nor reasonably can , deny . now then if such a faith , which had jesus christ onely vertually and interpretatively in it , and none but god himself explicitely , and directly , was notwithstanding available to the justification of the jews , who had better opportunities of means for an explicite knowledg of him , then the gentiles ; much more reasonable is it to conceive that the like faith will be accepted in the gentiles to their justification ; especially considering , 1. that same divine attribute , which the scripture calls , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a non-acceptation of persons ( so frequently asserted and inculcated by the holy ghost in the scriptures : ) and , 2. that the justification of men , is a judiciary act awarded , according to the tenor of a known law , by god . besides , that jesus christ is in such a faith , by which men are actually enabled to come with acceptation unto god , i presume you will not deny , considering what christ himself saith , no man cometh unto the father , but by me , joh. 14. 6. that by such a faith , whereby a man beleeves , 1. that god is : 2. that he is a rewarder of them that diligently seek him , he is enabled thus to come unto god , is the express doctrine of the apostle , hebr. 11. 6. and that the heathen , who never had the advantage of the letter of the gospel , were notwithstanding , partly by the light of nature , partly by the works of creation , partly by the patient and gracious administrations of god in the course of his providence towards the world , in a very sufficient capacity of attaining such a faith as this , if i judged it matter of question , either to your self , or any other considering man , might be largely demonstrated , not onely from the scriptures , but even by many pregnant testimonies extant in the writings of the heathen themselves . not to impose any great tax upon you , though for your own satisfaction , in this kinde , if you will please to peruse onely the fifth and nineteenth chapters of the l. du pless is de veritate religionis christianae , you will find by several passages drawn together by this learned author from the writings of such heathens as we now speak of , 1. that the light of nature was sufficient to discover unto them somewhat concerning christ : and , 2. ( and more clearly ) that they did ( i mean , many of them , and consequently , that more , yea , that all , might ) beleeve , both that god was , and that he is a rewarder of those , who diligently seek him . and i presume you know that much more of this latter import might readily be cited from the books and writings of several others of them , not mentioned by the late named author . again , 2. that the heathen we speak of ( and consequently , all men without exception ) had , and at this day have , a tye upon them by the law of nature to beleeve in jesus christ , is evident upon this consideration ; viz. because this law obligeth all men to do that , which is essentially conducing to their soveraign welfare and peace , and without which it is unpossible for them to escape ruine , and destruction . and if men stand bound by the law we speak of , to use such means for the preservation of their natural lives and beings , without which they cannot reasonably expect or judg that they should be preserved ; much more must they needs be obliged by the same law to provide things needful for their eternal safety and well-being , and without which they cannot , upon any reasonable account , expect or look for these so importantly-necessary accommodations . now the scripture saith expresly ; neither is there salvation in any other , [ meaning , but in jesus christ , ] for there is none other name under heaven given among men whereby we [ men ] must be saved , ( acts 4. 12. ) and this by beleeving on this name , joh. 20. 31. these latter words , there is no other name under heaven given , &c. clearly overthrow two of the main pillars of your discourse , which are these ; 1. that this law of salvation , whosoever beleeveth , shall be saved , respecteth onely such , unto whom the letter , or vocal ministry of the gospel is sent , and that there is another law , covenant , or promise , by which others shall , or may , be saved , ( which by the way , i look upon as a very adventurous position , and of dangerous consequence . ) 2. that such a repentance , which neither includeth , nor supposeth faith in christ , in one kinde or other , and whereof persons unevangelized ( in the sence oft mentioned ) are capable , is available to these persons unto justification and salvation . for if there be none other name [ but that of jesus christ ] under heaven given among men , whereby &c. i. e. no other method , course , way , or means whatsoever vouchsafed by god unto men for their salvation , it demonstratively follows , 1. that this law of salvation , whosoever beleeveth on jesus christ , shall be saved , with that of condemnation ( opposite to it ) he that beleeveth not , shall be damned , doth not respect onely persons gospelized ( in the sence declared , ) so that these onely shall be either saved , or condemned , according to the different tenor and import of them ; but the generality or universality of mankinde , where ever the faculties of reason , judgment , conscience , understanding , &c. are found in any competent growth or maturity . 2. that no repentance whatsoever , which hath not the name , i. e. the vertue , grace , merit , influence ( in one kinde or other ) of christ in it , will avail any man unto salvation . nor is that of the apostle , rom. 2. 12. any ways contradicting that which hath been now said : for as many as have sinned without law , shall also perish without law : and as many as have sinned in the law , shall be judged by the law . for the intent and purport of this passage onely is to shew , that god in the judgment and condemnation of wicked men , will have respect to the different degrees of means and opportunities , which have been vouchsafed unto them respectively , for the restraining of them from the ways of sin and wickedness ; and to imply withall , that because the letter and oral ministry of the scriptures , or word of god ( frequently termed , the law ) superadded to the law and light of nature , and those other advantages ( common unto all men ) of the works of creation , providence , &c. are a means of greater efficacy and a more potent tendency to restrain from sin , then those other alone , and without these , therefore they , who shall be found to have lived wickedly and ungodlily under these , shall receive a greater damnation , then those who have lived sinfully under the want of them . if it be yet further objected ( against the argument in hand ) that the law of nature cannot oblige men to things unpossible , no not in order to their own preservation , or peace ; and therefore cannot oblige those to beleeve in jesus christ , to whom he was never preached , this being unpossible unto such persons , as these : to this i answer , 1. that the sinews of this reasoning have been already cut , where we proved , that jesus christ , is so , so far , and upon such terms , preached , or made known unto all men without exception , that no man lieth under an impossibility of beleeving in him ; i mean , of beleeving in him upon such terms , which will be available to his salvation , ( as hath been formerly declared . ) but , 2. i answer yet further , that if the positive , or written , law , or word , of god , bindeth men unto that which is unpossible , what reason can there be given , why the law of nature may not do the like ? ( especially considering that this is the law of god , as well as that . ) but that the positive or written law of god requireth things unpossible of men , is ( i suppose ) your own sence and judgment ; certain i am , it is the general sence of those , who are enemies to the doctrine of universal attonement . 3. ( and lastly ) were it granted that the law of nature doth not binde to things impossible , in sensu diviso , yet it may very equitably and well binde to things unpossible , in sensu composito . as for example ; suppose i have a childe , or wife , lying sick in an upper chamber , or room in my house , and at present i am below ; the law of nature in this case bindeth me to visit them , which yet is unpossible for me to do , whilest i remain below , and in my present posture of absence from them . but because i may very possibly go and get up to them by the opportunity of such stairs or steps , which are purposely provided to make the way into this chamber passable for men , therefore the tye which is upon me by the law of nature , to visit them , is no ways hard , or unreasonable . in like manner , were it granted , that men who never heard of the name of christ , are , in their present condition , posture , and frame , under an impossibility of beleeving on him , and so not bound by the law of nature to beleeve on him , during this incapacity ; yet this no ways proveth , but that they may stand bound by this law to beleeve on him , yea and that this beleeving is possible enough to them , in sensu diviso , ( as hath been said ) though not in sensu composito , that is , by using such means , and applying themselves to such a course , whereof they are , actually , and de presenti , capable , and which have a proper and direct tendency to enable them to beleeve actually in due time . sed de his , priùs . nor do i beleeve that any person whatsoever of mankinde ( such only excepted , who have sinned the sin unto death , as john expresseth it , who , in and by the said sin , cast in their lot with devils , and deserve no longer to be numbered amongst men ) liveth under any simple , absolute , or invincible impossibility of being saved . yea if it shall be supposed , that any other person lieth under such an impossibility , it must needs take off from the hearts and consciences of men much of that fear and dread , which are of a very soveraign consequence and import to preserve them from the horrid guilt of that sin . and thus ( i trust ) i have given a fair and satisfactory account unto you of the truth of this doctrine , that all men stand bound by the law of nature to beleeve on jesus christ ; or at least ( in your own phrase ) somewhat that seems to me very like to such an account . again , 2. that the like obligation is imposed by god upon all men ( in the sence explained , and avouched ) by a written , or positive law , is ( i suppose ) of a like ready and easie demonstration . when the holy ghost by the mouth of the kingly prophet admonisheth and calls upon the kings and judges of the earth , thus : kiss the son , lest he be angry , and ye perish from the way , when his wrath is kindled , &c. ( psal. 2. 12. ) 1. by the son , evident it is ( and interpreters generally consent ) that the lord christ is meant . 2. that by kissing this son , is meant such subjection to him , which includeth , or presupposeth faith ( at least ) in him , is so evident likewise , that i know no expositor otherwise minded . and besides , this clause , lest he be angry , and ye perish , &c. plainly evinceth it ; in as much as no kissing him , or subjection to him , without beleeving on him , will prevent his anger . 3. ( and lastly ) that by the kings and judges of the earth , he doth not ( in the first place ) mean some of these onely , as ( for example ) those who have the gospel preached unto them , with an exclusion of the rest ; nor , 2. that by kings and judges of the earth , he means the meer persons of men invested with these dignities , but ( by a synecdoche , and according to the frequent dialect of the scriptures ) those entire bodies and communities of men , of which kings and judges are the heads , are things , both so rational in themselves , and so demonstrable also from the first verse of the psalm , and indeed from the whole carriage of it , that to give any further proof of them , were but to light up a candle to the sun . or if it shall be importunely , and as it were by the teeth , held and maintained , that none but the persons themselves of kings and judges are here meant ; yet will it even from hence , and this with a notoriety of consequence , follow , that all their subjects , and consequently , all the world , stand bound , by vertue , as well of the same command , as of the same caveat , or threatening , to exhibit the same subjection unto the son of god . musculus may be consulted upon the place h . again , when the apostle john asserteth this to be the commandment of god , that we should beleeve on the name of his son jesus christ , ( 1 joh. 5. 23. ) he cannot be conceived to speak onely of saints , or such who are beleevers already , as if these onely were the men , whom god commands to beleeve in the name of his son : for then it would follow , that every beleever in the first act of beleeving super-erogates , and doth more then god requires of him by any law , precept , or commandment of his . nor , 2. can he reasonably be conceived to speak of such onely , who have the letter or oral ministry of the gospel sent , or granted , unto them : because then ( in like process of consequence ) it will follow , that in case any of those , to whom the said priviledges are not vouchsafed , shall beleeve in christ , he also shall super-erogate , and do more in a way of righteousness , then god commandeth him . therefore when this apostle saith , it is the commandment of god , that we should beleeve , &c. his meaning is not , either , 1. that we saints , with the exclusion of all others ; nor , 2. that we who have the gospel preached by men to us , with the exclusion of all others : but , 3. ( and lastly ) that we men , with the inclusion of all other men whatsoever , should beleeve . if it be objected and said ; that such men , who have neither the letter , nor oral ministry of the gospel , are in no capacity , no possibility of beleeving : and therefore to argue , that in case they should beleeve , they should super-erogate , is to argue , not onely from an unsound , but even from an unpossible supposition ; and no better , then if a man should argue , thus ; if a stone , or a brute beast , should with an audible , or intelligible voyce , magnifie god , they should super-erogate , because there is no commandment imposed upon them by god to do such a thing : to this i answer , 1. that it hath been already sufficiently proved , that the supposition which this objection faulteth , is neither impossible , no nor yet unsound ; but that such persons , who neither have the letter of the gospel , nor yet the preaching of it by men , are notwithstanding in a capacity of beleeving . i add , 2. that if there be an impossibility that such persons should beleeve , then their beleeving supposeth , or includeth , some other thing which is unpossible also . for this is a true rule , and of unquestionable evidence : possibile est , quo posito , nihil sequitur impossible : that is possible , upon the supposal whereof no impossibility followeth . now in case it should be supposed that a man without the letter , or oral ministry of the gospel , should , or might , beleeve , it cannot reasonably be imagined what impossibility would follow ( i mean , in argument , or supposal ) hereupon . therefore there is no impossibility that such a person as we speak of , should beleeve . 3. ( and lastly ) in case men destitute at present of the letter , and ministry of the gospel by men , should not stand bound by some law , or commandment of god , to beleeve , then , in case either the said letter , or ministry shall at any time hereafter be vouchsafed unto them , they must either be supposed to remain still as much disobliged from beleeving , as before ( which , i presume , is none of your thoughts , ) or else , that there is some new commandment imposed upon them by god , which was not imposed on them before . now with god ( the scripture plainly affirmeth ) there is no variableness , neither shadow of turning , [ or , change , jam. 1. 17. ] nor doth he create , or make new laws to subject men unto upon emergent or accidental occasions : but all his laws were made , given unto , and imposed upon , men , before any new emergency , or change of circumstance , or condition , befalleth them . so that ( for example ) he that hath formerly been very poor , but hath of late a great and plentiful estate cast upon him by god , doth not now stand charged to distribute , to do good , to be rich in good works , &c. by any new commandment of god imposed on him since his advancement in the world , which did not oblige him before , but by vertue of such a command , whereunto he was subject all the time of his poverty , as well as since his being made rich , although he stood not bound by it to act according to the tenor of it , but onely then , or at such a time , when and in case he should become rich ; and now also not continually , but upon due and regular occasions onely . this commandment of god , thou shalt worship the lord thy god , obligeth a man as well sleeping , as waking , as well in the midst of his lawful employment , as at times of liberty and convenience for his actual worshiping of him : otherwise god must be said to take off this law from men , as oft as they go to sleep , or to the labor of their ordinary callings ; and again to lay it on them anew , as oft as they awake , or cease from their labor ; or rather as oft ( and as oft onely ) as they have opportunity actually to worship him . yet doth it not oblige any man to worship him at such a time , when , or whilest he is sleeping ( supposing his sleep in respect of the time or season of it lawful ) nor yet whilest he is at the work of his calling , supposing that herein he doth but that which is his duty to do . i make no question but you have often met with that common maxim of divines : praecepta affirmativa semper obligant , sed non ad semper : affirmative precepts always binde , but not unto always , i. e. not to a perpetual or uninterrupted practice of that duty , whereunto they binde . a rich man stands always bound to distribute to the poor , but not to distribute always , but onely upon all christian occasions and opportunities . so a minister stands always bound to preach to his people : but he doth not stand bound to preach always or continually to them . in like manner suppose it were granted , that an heathen , who never heard of the gospel , nor of the name of christ , nor ever had opportunity to hear of either , doth not stand bound to beleeve ( formally , or explicitely ) in christ , whilest he remains under these disadvantages for such a beleeving ; yet this proveth not , but that even such a person , stands simply and absolutely bound to beleeve in him , and this upon the terms specified : or in case the gospel shall at any time afterwards be sent unto him by god , that he now stands bound to beleeve by a commandment newly given or imposed upon him by god , and not by vertue of that commandment , wherewith he stood charged before . nor is that text acts 17. 30. cited by me to prove an universal obligation positively imposed by god upon all men to beleeve on christ , disabled by any attempt made by you in that behalf ; the words being these : and the times of this ignorance god winked at : but now commandeth all men every where to repent , &c. for , 1. we have demonstratively ( i suppose ) proved already , that the repentance here mentioned , and commanded by god unto all men every where , includeth , or presupposeth , faith in christ , and that no repentance whatsoever , is , or can be , actually saving , but onely such , which is influenced or raised by faith in christ , of one kinde or other , either formal and explicite , or else consequential , implicite and interpretative . 2. it hath been in like manner proved , that these universals , all men , every where , cannot reasonably , nor with that reverence and honor which are due to scripture-expressions , be here confined to such , either persons , or places , to whom , or where , the gospel had been then actually sent , and preached , when the words were uttered by the apostle , or should afterwards be thus sent and preached ; but are to be extended to all men simply , and to every nation under heaven ; in as much as there is no necessity for such a cautionary , or restrictive interpretation . whereas you further argue from the antithesis here made by the apostle , between the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the times of ignorance , and the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the present times ( when the apostle spake the words ) or times of the gospel-light , that how ever god in these latter , commands all men every where to repent , yet under those other he did not ; i answer , 1. that the conclusion which you hence infer , fights directly ( if i mistake not ) against your own sence ( otherwhere asserted in your papers ) both concerning an obligation lying upon adam to repent , in the interim between his fall , and the promulgation of the gospel to him ; as likewise concerning the like obligation lying upon all his posterity ( without exception , unless onely of such , who either through defect of years , or of understanding , or through inexpiableness of guilt , are uncapable of repentance ) whether the letter or ministry of the gospel hath been vouchsafed unto them , or no . for by what law persons , who never heard of the gospel , stand now , or whilest the gospel shines in other parts of the world , bound to repent , by the same they stood bound to repent-likewise , before the coming of the gospel into the world . therefore you cannot with the safety of your own principles , but confess , that all men every where , even {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , under those times of ignorance of which the apostle speaks , and before {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or the times of the gospel , stood bound to repent , so , or with such a kinde of repentance , which you affirm to be meant in the scripture in hand , i. e. such a repentance which is conform to the law of nature , and which includes not faith in christ ; and which you acknowledg also the unevangelized heathen stand now bound unto . 2. neither doth the antithesis or opposition between the two differing times mentioned import any such different dispensation of god , under the one , and the other , as if he had left men free from all and all manner of command and obligation to repent , under the former , and onely charged them with this duty under the latter ; but onely sheweth , or supposeth , that that obligation to repent , which lay upon men under the former , the times of ignorance , was but weak , faint , obscure , and with little authority upon the consciences of men , in comparison of that tye , obligation , or engagement hereunto , which god by an express command imposeth upon the world under the latter ( the times of the gospel . ) this to be the genuine and true import of the said antithesis , appears , 1. by the frequent and familiar usage of the scripture in like cases : 2. by consideration of the state and condition of the heathen throughout the world in the point in question , before the times of the gospel . first , it is a thing of frequent observation amongst expositors and divines , that the holy ghost intending to mention and assert any considerable encrease or advance of some former dispensation , is wont to express it in simple , positive , and absolute terms , and as if it were a new kinde of dispensation , and which had not formerly been known , or heard of in the world i . thus the promises made to abraham , gen. 12. concerning the multiplication of his seed , and their inheriting the land of canaan , are afterwards , as viz. cap. 17. 2 , 4 , 5 , &c. again mentioned and expressed as if they had now been new , or first made , onely because they are expressed more largely , fully , and emphatically . when christ spake thus to his disciples after his resurrection , these are the words which i spake unto you , whilest i was yet with you , ( luk. 24. 44. ) in this latter clause , whilest i was yet with you , he insinuates his present being with them , by way of antithesis to his former being with them ( viz. before his death ) not as if he were not now present with them , as well as he had been formerly , but because his being now with them , was of a more transcendent and peculiar nature and consideration , then his former presence had been ; in as much as he was now in the estate of the resurrection , whereas in his former being with them , he was but in the ordinary condition of men . when moses and the priests spake thus unto all israel ; take heed , and harken , o israel , that this day thou art become the people of the lord thy god ; ( deut. 27. 9. ) their meaning was not to imply , that they never had been the people of the lord until now , [ i. e. a people whom god had owned and countenanced from heaven , taken into covenant with himself , &c. ] but that god by the constant tenor of his gracious administrations towards them from time to time until that day , had made them now more his people , then ever , had further declared himself to be their god , and to accept and own them for a people peculiar to him , then formerly : and that upon this account it concerned them more neerly , then ever , to harken unto him , and obey his voyce . in like notion our saviour promiseth his disciples that he will pray the father , and that he should give them another comforter , even the spirit of truth , when as in the very same period or passage of speech , he affirmeth that this comforter , or spirit , was already given them , or ( which is the same ) dwelt now with , or in , them , joh. 14. 15 , 16. so that he mentioneth a larger effusion or donation of the same spirit , as if it were the primitive or first gift thereof . in like manner , when being now upon his journey for the raising of lazarus from the dead , he saith to his disciples , i am glad for your sakes that i was not there , to the intent that you migt beleeve , ( joh. 11. 15. ) he expresseth their beleeving to a further degree , as if it were the first of their beleeving , and that they had not beleeved before . whereas it is evident from joh. 2. 11 , 22. and other places , that they had beleeved on him before . when the apostle affirms this to be gods end in chastising his people , that they might be partakers of his holiness , ( hebr. 12. 10. ) he doth not suppose that they were in no degree partakers of his holiness before their chastisement ; but he expresseth a fuller and richer participation hereof , as if it were a simple , absolute , or original participation in this kinde . so again when the evangelist john saith , that the holy ghost was not yet given , because jesus was not glorified , ( joh. 7. 39. ) his meaning is not , that the spirit had in no measure been formerly given , ( for questionless all those who under the law beleeved , and so those , who in the days of our saviours converse on earth , before his glorification , beleeved unto justification , were led hereunto by the spirit here spoken of ; ) but he expresseth that abundant and most remarkable donation and pouring out of it upon the apostles and others , after , upon , and by vertue of christs ascention into glory , as if it had been the first , and only giving of it . and it is a good rule or observation , which testardus delivers hereupon . those things ( saith he ) are said not to be , or not to be done , before the times of the gospel , which do less [ or , not ] appear , or are less perceived [ or , felt ] before this fulness of times k so that when the apostle saith ( in the scripture under debate ) that god now [ in the times of the gospel ] commandeth all men every where to repent , it doth not necessarily imply , that god never till now commanded the same thing . ( i mean , repentance ) unto them ; but that now he commanded it upon other terms , with more expressness and particularity of command , upon more lively and pregnant grounds , or motives , with another edg of authority , under greater severity , of punishment threatened in case of disobedience , then he had commanded it formerly . many instances from the scriptures have been presented unto you , ( and many more , i doubt not , upon a little further search might be added unto them , ) wherein such a construction as this must of necessity be admitted . and that this is the true and genuine sence of the place in hand , appears yet further by the latter consideration mentioned , which respects the state or condition of all mankind under the times of that ignorance , of which the apostle speaketh , and before the days of the gospel . for that the world was then under a command from god to repent , is evident from hence , viz. because otherwise their impenitency , and obdurate proceedings in such ways and practises , which are contrary to the law of god , yea and the law of nature it self , had been no sin in them , nor obligatory unto punishment , the apostles assertion being express , that it is the law that worketh wrath , [ i. e. that subjecteth men unto punishment , ] because where no law is , there is no transgression , ( rom. 4. 15. ) meaning ( as he expresseth himself upon the account in the chapter following , vers. 13. ) that sin is not imputed [ i. e. charged upon men , or punished ] where there is no law . so that unless we shall suppose the world to have been absolutely lawless , and that the generality of men might without contracting any guilt , or making themselves liable unto punishment , have committed all the abominations , which they did commit , yea and ten times more , until the times of the gospel , we must of necessity make or suppose them subject to some law , or other of god , whereby he commands repentance unto men . yea the apostle himself , in the same sermon , and a very few verses before the words in contest , plainly supposeth the men we speak of , even all the nations of men , to have been , all the time before the gospel , under an engagement or obligation from god , to have sought him , which supposeth ( at least ) their repentance . and hath made of one blood all nations of men , for to dwell on all the face of the earth , and hath determined the times before appointed , and the bounds of their habitations , that they should seek the lord , if haply they might feel after him , and find him , though he be not far from every one of us , &c. act. 17. 26 , 27. his meaning is , that god hath taken such a wise and gracious course , 1. in the creation and forming of men . 2. in disposing and governing them , that they might be in a good capacity of seeking him , and this so as to finde him ( and consequently to enjoy him , and to be made happy and blessed by him ) although their minds and understandings were much darkened through corrupt principles , which they had voluntarily drank in , and sinful practices wherein they had walked , in as much as he was neer enough to them all , to have been found by them , even by groping , or feeling , as men use to seek for things in the dark ; meaning , that by a very low strain of industry , an ordinary diligence and enquiry they might have discovered and found him out , so far as to have worshipped and served him with acceptation , and this under all those great disadvantages for the finding him out , which they had brought upon themselves . these things import much more then their being under a simple command from god to repent ; though it is true , that a command to repent , vertually and with interpretation , contains and comprehends the whole duty of man . nor do these words , which you urge and insist upon , and the times of this ignorance god winked at , import any thing contrary to what hath been now argued , or as if god had neither taken , nor meant to take , any account at all of those heathen , who , before the times of the gospel , had only the books of nature , providence , and creation , to instruct them , for their misdemeanors in sinning . the apostle expresly saith , that as many as have sinned without the law , shall perish without the law , rom. 2. 12. and a little before : tribulation and anguish upon every soul of him that doth evil ; of the jew first , and also of the gentile , ( to omit much more that might be readily cited from the same apostle to the same purpose . ) therefore when god is said {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} to have over-looked , or winked at the times of ignorance , [ i. e. the ways and doings of men under these times , ] it is to be understood in a comparative sence , implying onely some such thing as this , that whilest means for the conversion of men from sin to righteousness , and for the bringing of them to the true knowledg and fear of god , were but low , scant , and weak in the world , in comparison of what they are now advanced unto by the shining of the light of the glorious gospel of christ amongst men , god was nothing so severe to mark what was done amiss , nothing so swift to execute judgment , or take vengeance on transgressors , as now he is , and intends to be , under the gospel ; the vouchsafement whereof unto the world , is as the laying of the ax to the root of the trees , upon which follows the hewing down , and casting into the fire , every tree , that bringeth not forth good fruit , mat. 3. 10. this sence is both very agreeable to the scripture-phrase , which frequently and familiarly expresseth a comparative sence in a positive and absolute form , ( see joh. 6. 27. 1 cor. 1. 17. luk. 12. 4. joh. 7. 39. gal. 4. 9. not to mention other places of like purport , without number , ) and likewise perfectly accordeth with that principle of righteousness and equity , in and about the punishing of sin and sinners , which the scripture from place to place ascribeth unto god ; and which inclineth him to punish sins , committed against greater light , against means and motives of greater efficacy and power , with more severity proportionably , then those , which ( though otherwise the same ) are perpetrated , where means and motives for the refraining of such sins , are either fewer , or less effectual . see upon this account , amos 3. 2. compared with lam. 1. 12. and dan. 9. 12. deut. 6. 12. with 15. matth. 11. 21 , 24. luk. 12. 47 , 48. jer. 32. 31. compared with vers . 33. besides many other passages of like import . calvin , reading the words in present consideration between us , thus , et tempora quidem hujus ignorantiae cùm hactenùs dissimulaverit deus , neither approves your sence of them , nor mine , though his censure falls much heavier on yours , then on mine . he affirms , that pauls intent was not to extenute the sins of men , but onely to magnifie the grace of god , which had now on the sudden shone upon the world : and labors to confute such an interpretation , from that of the same apostle ( lately cited , ) they that have sinned without the law , shall notwithstanding perish without the law l his sence of the words is onely this , god winked at , or dissembled , the times of that ignorance , i. e. -that during the long tract and continuance of these times , god did not discover , or reveal himself unto men m . i finde some other modern expositors of good note steering the same course of interpretation with him . some conceive that the apostle speaks of the times past with those that were then living , and that his meaning is , that god would not lay to their charge [ i. e. punish , or destroy them for ] their idolatries past , if now they were willing to repent . of this judgment was chrysostom , and after him , oecumenius . neither of these interpretations fall in with the genius of your inference from the words , nor yet endamage my notion in the least ; which saith , that the heathen here spoken of , were under a command from god to repent , even all along the times of the ignorance , of which the apostle speaketh . but besides what hath been already offered to countenance the interpretation of the words awarded by me , i conceive this passage of the apostle , hebr. 8. vers . 8 , 9 , &c. doth better the account : for finding fault with them , he saith : behold , the days come ( saith the lord ) when i will make a new covenant with the house of israel , and the house of judah : not according to the covenant that i made with their fathers in the day that i took them by the hand to lead them out of the land of egypt , because they continued not in my covenant , and i regarded them not ( saith the lord : ) for this is the covenant that i will make , &c. these words , and i regarded them not , seem to run somewhat parallel with those in question , and the times of this ignorance god winked at ; and withall to carry some such sence and import as this ; that god , considering the weakness and imperfection of that covenant , which he made with them at mount horeb , upon their deliverance from egypt , how little spirit and life there was in this covenant to render them a people excellent and worthy god , in comparison of that covenant which he purposed to make with them afterwards in the gospel , upon their great deliverance from sin and hell to be accomplished by jesus christ , did accordingly expect no great matters from them , but was content {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ( as the apostle speaks , acts 13. 18. ) to bear with their manners , to over-look many miscarriages , neglected to punish and take vengeance on them for such sins , the commission whereof under a covenant of more grace he would have vindicated most severely . but this onely by the way . towards the conclusion of your writing , you make this ingenuous and christian promise ( which contains as much , as i can with reason , or a good conscience , expect from you ) that if i can make it appear ( upon just , and carrying grounds ) that infants , naturals ( to whom god hath not given the use of reason ) and those many millions in all ages , who never heard the gospel , are bound to beleeve in christ for salvation , then you shall grant my minor , and admit my argument to be good ; viz. that christ dyed for all without exception , because all without exception are bound to beleeve . i suppose i have , and this upon no worse or weaker grounds then you require , made it fully apparant , that all the three sorts of persons you speak of , are , in a sence , which , i ( with many others ) call , sensus divisus , and which i have explained , bound to beleeve on christ for salvation . as for the sence , which ( haply ) you mean , and which i have termed , sensus compositus , your self have in a former passage ( and herein done nothing neither , but what reason and ingenuity , together with the interest of your own credit and conscience , obliged you unto ) acquitted me and my doctrine from intending it in reference to the two former sorts of persons , infants , and naturals . nor do i conceive that your self judg it any ways prejudicial to the salvation of either of these by christ , that they are , in this sence , utterly uncapable of beleeving on him ; unless you either judg them salvable by the law of nature , and without christ ( which i judg you cannot reasonably do ) or not at all ; which i suppose to be further from your thoughts , then the other . so that whether infants , or naturals , be capable , or not capable of beleeving in christ , yet if they be salvable by him , it undeniably follows , that he dyed for them . concerning the third and last sort , persons who though competent of understanding , yet never from first to last tasted of the letter of the gospel , i have proved at large ( and i trust , to your satisfaction , and other mens ) that such men as these , stand bound , both by the law of nature , and by positive law from god , to beleeve in jesus christ , and that without the letter of the gospel they are in a capacity of beleeving in him , so , or so far , as to be accepted therein unto salvation . thus having performed your conditions , i trust i may upon a legitimacy of claim demand the courtesie of your promise , being nothing but what is very lawful for you to grant , the admitance of my minor , and consequently the concluding validity of my argument . whereas you somewhere in your papers represent it as a thing very irrational , and unworthy belief , that christ should dye for those , who he knew were in no capacity , or possibility , of receiving benefit thereby , as all those were , who had perished in their sins , and were eternally condemned , before his death : my answer is ; that as at christs riding into jerusalem , as well the multitudes that went before , as those that followed , cryed , hosanna to the son of david , ( matt. 21. 9. ) so those that lived in the world before his incarnation , and sufferings , were in a blessed capacity of receiving remission of sins , and the great blessing of salvation , by his death , by beleeving on him as then to come , as well as those , who take their turns of mortality after him , and beleeve on him as already come . otherwise how should abraham , isaac , and jacob have been in a capacity of siting down and eating bread in the kingdom of god ? so that how ever the persons you speak of , who were under an irreversible sentence of condemnation for their sins , at the time when our saviour dyed , and in this respect were in no possibility of receiving benefit by his death ; yet there was a time , viz. whilest they lived in the world , when they were under the same possibility with other men of receiving the great benefit and blessing of salvation by him : and in this respect he may properly enough be said to have dyed for them ; i. e. to have dyed upon such terms , that they beleeving on him , whilest the day of grace lasted , as intending , or as being to dye for them in time , might have been saved by his death . and if this objection were of any force , neither can it truly be said that he dyed for abraham , isaac , or jacob , or for other saints , who had dyed in the faith ( as the apostle speaketh ) before his coming in the flesh , at least it cannot be said that he dyed for the remission of their sins , because they having obtained already , and being in full possession of , this heavenly priviledg , were in no possibility of obtaining it by christ at the time of his death . nor is it ( nor can it reasonably be imagined that it should be ) the intent of the doctrine , which teacheth that christ dyed for all men without exception , to affirm or teach withall , that he dyed upon such terms for all men , that all men at any time , or in every state and condition , whether living , or whether dead , whether free from , or whether insnared with , the guilt of the unpardonable sin , &c. should be in a capacity , or under a possibility , of being saved by him . the intire and clear meaning of the said doctrine ( as it is in effect stated by me cap. 17. § . 1. of my book of redemption ) is , that all persons of mankind whatsoever , are , or were , put into such a capacity of salvation by the death of christ , that if their own voluntary neglect , and notorious unworthiness , do not intervene and hinder , they may , or might , be all actually saved thereby . and thus i have , in the midst of many distractions , and under much encumbrance of business otherwise , faithfully , with a single and upright heart , and as in the presence of god , endeavored to satisfie your request touching the clearing and removing such scruples and difficulties , which , as you signifie , rendered this proposition of mine , all men , without exception , stand bound to beleeve on christ , questionable , or rather unquestionably false , unto you . whether any thing that hath been said will turn to so happy an account unto you , as satisfaction , i cannot prophecy : only i find you a man dis-ensnared from the superstition of vulgar credulity , and that will not sell the truth for the gain or price of that corruptible crown of being reputed orthodox ; and this is a door of hope opened unto me , that such things , which are agreeable both to the course and current of the scriptures , and no less to clear principles of reason , will over-rule you into such acknowledgments , which in the day of jesus christ will ( i question not ) be your honour , and peace . i confess i was extreamly unwilling to have been taken off from some other engagements lying upon my hand , by such a diversion , as the drawing up of this answer to your papers , must needs occasion : but god having over-ruled that inclination in me , i have so much the more hope that he hath somewhat of consequence to do with his providential interposure in this kind . i may very truly say , that the work , in respect of the undertaking of it , was very signally and emphatically , his , having scarce had so much of my will in it , as in that respect , to bear that denomination of being called , mine . notwithstanding being engaged , it was once in my thoughts to have made some further attempt upon your judgement by some other arguments , to evince an universal obligation upon all flesh to yield the obedience of faith unto the gospel , and to beleeve in jesus christ . but upon consideration , judging you so propense in affection to the truth , as to be ready to meet it half way in its advance towards you ; and being a little unwilling too far to anticipate my intendments for a larger discussion of the particulars discoursed in your papers , i resolved rather to contain my self at present within the narrow bounds of this answer . the excrescency whereof to prevent , i forbare the printing of your papers with it ; and this the rather , because i had no commission from you to publish them . if your desire yet be to have them published , my best assistance shall be yours for the procuring , and best ordering of it . the god of all grace and truth , break up the fountains of the great depths of spiritual knowledg , and heavenly understanding in his word , before both you , and me , and all others , who love the truth at a better rate , then to fear the shame of being counted erroneous for the profession of it ; that the waters of life may flow out abundantly from us , for the watering and refreshing of the dry and barren root of the world round about us . from my study , colemanstr . london , decemb. 11. 1651. yours in jesus christ , as your self , and your own soul , j. goodwin . post-script ; to be read in pag. 8. lin. 13. immediately after these words , since his fall . that adam , during the interìm between his fall , and the promulgation of the evangelical promise unto him , was under no obligation to repent , is evident from hence ; because if so , this tye ( according to your distribution ) must be upon him , either by vertue of the law of nature , written in his heart , or else , of some positive law of god . but , 1. for any positive law , there was none made or given unto him by god , during the time we speak of : nor was there any of this import given unto him before ; i mean , whereby he was commanded to repent , in case he sinned , or rebelled against god . 2. if the repentance we speak of , was required of adam as due by the law of nature , then was it required either in order to his salvation , and as sufficient and available hereunto ; or else as matter of meer duty , without any reference to a reward . if it were required of him in order to his salvation , then was there a principle vested by god in the nature of man , whereby he was enabled to recover and save himself , in case of sin and disobedience : yea and this principle must be supposed to have been carryed over by adam , unmaimed and in sufficient strength for action , out of his estate of righteousness or innocency , wherein he was created , into that estate of sin and misery , wherein he plunged himself by his fall . and if so , then must it be supposed also to remain in the same vigor and strength in all his posterity , ( for there is no reason to imagine a difference in this point between adam fallen , and his posterity : ) and if so , then all , and every person of mankinde without exception , must be supposed to be in a capacity of salvation , yea to be in an immediate capacity of doing such things which accompany salvation . and if so , then christ must of necessity be supposed to have dyed for them all , in as much as without shedding of blood there is no remission , and consequently no salvation , or capacity or possibility of being saved . if it be said , that that repentance which we enquire after , was required of adam as meer matter of duty , and not in reference to any reward intended to be given unto him by god thereupon ; 1. this ( i presume ) is contrary to your own sence , who ( if i mistake you not ) conceive , that the heathen , without faith in christ , are in a capacity of such a repentance , which , in reference to them , is available unto salvation . 2. it seems contrary to the course and current of the scriptures , that god should require service or obedience from his creature , otherwise then in order to their happiness . see to this purpose : gen. 4. 7. deut. 6. 24. & 10. 12 , 13. psal. 19. 11. & 81. 13 , 14 , &c. isai. 45. 19. rom. 2. 10. ( besides many others . ) finis . notes, typically marginal, from the original text notes for div a41497e-320 a multos hoc decipit , quod christum arbitrantur ubique exacte & sollicité , quomodo aristoteles aliquis , locutum fuisse ; quod est a vero al●●num . camero . myroth . p. 72. rom. 10. 18. psal. 19. 4. act. 14. 16 , 17. rom. 1. 20. hebr. 11 6. rom , 2. 4. a tametsi eaim in mundo nibil reperietur savore dei digaum , se tamen 〈◊〉 mundo propitium oftendit , cum sine exceptione omnes ad fidem christi vocat , quae nihil aliud est , quam ingressus in vitam . calvin . in job . 3. 15 , 16. b adeum modum habet & redemptis istae generis oumam , de qua loquiatur , quod illam homines reprobi , ac deplorate impii non accipiant , neque defectu sit gratiae dei , atque justam est ut illa propter filios perditionis , gloriam ac titulum universalus redemptionis amittat , cum sit parata cunctis , & omnes ad illam vocentur . musculus , loc. de redempt . generis humani . a hic duo observemus : deum nullis unquam seculis homines doctrina salutis destituisse ; proinde , quicunq , unquam perierunt , sua culpa periisse . naturam ita perfundit sua lucc deus , ut hi tantum a justicia aliem maneant qui eam ultro a se rejiciunt . sunt & hodie gentes non paucae quibus evangelium christi liaudquaquam sinceriter prae dicatur ; sunt , quae de to nihil ptorsus audiunt . hi autem si non ultro justiciae studium repudiarent , dominus indu●ie spiritu suo sic eos animaret , ut quae legis sunt , praestarent , committerent se totos ipsius bonitati , proximis faccrent , quae cupiunt fieri sibi . hinc fieret ut deus citius angelum cis mitteret uti fecit corailio , quam ut ignorare cos christum suum pateretur . sed dum impie ingrati iniquitate sua detinent revelatam jam ipsis veritatem , merentur , non solum ut nihil praeterea boni spiritus acciptant , sed etiam ut dentur in sensum reprobum , &c. alterum hic observandum est , ut ipsi quoque huic operi legis , quod insctiptum est cordibus nostris , recto illi ( ut divinitus impresso ) sensui , quo perperuo vocamtr ad fancta & honesta studia , revocamur a pravis , auscultemus , &c. buter in enar , ad roman . c. 2. v. 14 sed ut superius quoque ostendimus , magis id ex instituto pauli fuit , ut objiceret iudaeis gentes etiam ante cis revelatum christum , verae justiciae fuiffe compotes . idem in vers. 25. ejusdem cap. b nam in terra abscondisse dicit , quod rationem quae ad imaginem & st . m●l●●tudinem data est nobis , studio voluptatis obeuit , & tanquam in sovea ca●●● abscondit . ambr. 1. 3. l. 8. comment. in luc. c. 8. circa finem nam illa talenta , quae cuique distribuuntur {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , nego significare posse vitam aeternam , ratio certissima , quia illa distribuuntur servis omnibus , non tantum frugi , sed etiam nequam . et paulo post ; itaque necesse est referri [ talenta ] ad gratias temporales , quas deus communicat , non piis tantum sed etiam impi●s ; non electis tantum , sed etiam rep obis . chamier . panstr . 1. c. 3. l : 8. c. 3 sect , 15 , 16 c {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , &c. athanas . de incarn. verbi . p. 39 , 40. edis . commel . d et sunt qui promiscue tam de gentibus , quam de ludaeis haec exponant . fateor quidem pieratis ●●aenam grana semper in toto orbe fuisse sparsa , &c. calvin . in ioh. 4. 36. e promittit ergo illos ejus gaudii consortes fore , in quod jam olim ingrests sint sancti patres & propherae , qui agrum domini studiose colendo , vetae pieratis femina in toto orbe sparserunt . gualter . homil. 31. in iohan. f id veto de patriarchis & prophetis dicitur , quoium opera & ministerio deus usus est in mundo excolendo , & praeparando ad meflem hanc evangelieam . ibid. secuti sunt prophetae quorum sermones longe lateque per diversas gentes fuerunt vulgati . g subactum est arvum a prophetis , qui non tantam in lucae , sed & per dispersio ne● varias acpud gentes voce ac lcriptis homines ad unius dei cultum excitarant , quod semen est evangelicae frugi● . hug. grot. in iob. 4. 38 h expendamus etiam quanta sitista christi filii hominis majestas , potentia , & gloria , quod ad pedum illius oscula reges terrae , absque ulla discriminatione , quanti quanti sint , vocantur . quis nam mortalium ab hac submissione excipitur , quando illa ipsis quoque regibus imponitur ? musculus , in psal. 2. vers . 12. i non enim musitatum aut rarum est in scriptura easdem premissiones , vel praedictiones , velres alias semel jam datas & commemoratas , postea diversis temporibus tanquam novas denuo tradere & commemorare . pererius in gen. 35. 9. solet [ christus ] de his rebus quae alio modo , quam ante , post resurrectionem eg● , ita loqui , qua si non egerit . maldonatus in mat. 26. 29. k verum ea non esse , aut non fieri ante evangelii tempora dicuntur , quae minus apparent , aut minus sentiuntur ante istam temporum plenitudinem . testard . synops . doctr. de nat. &c. thes● . 118. l alii secu● interpretantur , deum ignorantiae pepercisse , quasi conniveret , punire nolens . sed tale commentum prorsus alienum est a mente pauli , & consilio ; cui minime proposit●m fuit extenuare hominum culpam , sed dei gratiam , quae repente astulserat , magnifacere . et ex aliis locis salsum esse coarguitur , quia qui sine leg peccaverint , sine lege nihilominus peribunt . m in summa , nihil aliud sibi volunt verba pauli , quam caec●tati addit●os fuisse homines donec se illis pate fecit deus . the fundamental truths of christianity briefly hinted at by way of question and answer : to which is added a treatise of prayer in the same method / by george keith. keith, george, 1639?-1716. 1688 approx. 177 kb of xml-encoded text transcribed from 76 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-07 (eebo-tcp phase 1). a47146 wing k168 estc r14276 12937444 ocm 12937444 95820 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a47146) transcribed from: (early english books online ; image set 95820) images scanned from microfilm: (early english books, 1641-1700 ; 717:13) the fundamental truths of christianity briefly hinted at by way of question and answer : to which is added a treatise of prayer in the same method / by george keith. keith, george, 1639?-1716. barclay, robert, 1648-1690. [7], 16; [10], 128 p. [s.n.], london : 1688. errata: prelim. p. [7]. added t.p. and separate paging ([10], 128 p.): concerning prayer. [london] : 1687. preface signed by r.b. [i.e. robert barclay] cf. bm. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng christianity. prayer. 2003-01 tcp assigned for keying and markup 2003-02 apex covantage keyed and coded from proquest page images 2003-05 rina kor sampled and proofread 2003-05 rina kor text and markup reviewed and edited 2003-06 pfs batch review (qc) and xml conversion the fundamental truths of christianity , briefly hinted at by way of question and answer . to which is added a treatise of prayer in the same method . by george keith . london ; printed in the year m dc lxxxviii . the preface . friendly reader , as there is nothing more necessary to be understood and minded , than the doctrine of christianity , which in it self is plain and easie ; so nothing hath been more clouded , obscured , and burthened by the wild and numerous notions of carnal minded man , by which true wisdom hath been darkned . the author of the ensuing treatises ( who is now removed out of europe ) hath been blessed with a singular faculty of expressing himself both briefly and clearly ( as is well known to such as have perused his writings ) which inclined me to present these to the publick . i hope reader thou wilt find them answer this character , and therefore it is left to thy judgment , upon tryal , by thy sincere friend r. b. london the 27th of the 5th . month , 1687. errata . page 14. l. 6. for oud read and , l. ult r. is the faith ; in the second preface , p. 2. l. 6. f. when r. where , p. 29. l. 3. f. th●t r. who , p. 31. l. 24. dele must , and add , they wait 〈◊〉 them the more , p. 55. l. 21. si hath r. have , p. 57. l. 25. f. no r. nor , p. 62. l. 23. r. upon what , p. 108 l. 5. dele of , p. 113. l. 2. r. tempore , p. 122. l. 8. f. leisure r. service . p. 127. l. 22. f. there r. here . the fundamental truths of christianity briefly hinted at by way of question and answer . quest. of whom have we our being , our living , and moving , and all the good things we enjoy ? answ. of god. q how know we that ? a. there is somewhat in our own hearts that declareth it unto us . q. is that our own natural reason as men ? a. tho we might gather it even from reason as men ; yet there is somwhat in us that doth more convincingly and manifestly declare it unto us , than our own rseaon as men. q. how do we distinguish it from reason ? a. very plainly , because it oft teacheth us this and many other true things , when we are not exercising our reason , but still and quiet in our minds ; yea , it oft preventeth all reasonings in us , and in a more ready and immediate way convinceth us than reason can do . q. how so ? a. because reason teacheth us things by a way of discourse and inference , gathering a second thing from a first , and a third from a second , and a fourth from a third , &c. which way is but mediate , and commonly is wearisom and tedious . q. how doth that other teach us . a. by setting the things before our understandings simply and immediately , even as when the outward light giveth us to see the shapes and colour of outward things immediately , without the need or use of our reason . q. how may this other thing be called which is in us , a distinct principle from our reason as men ? a. it may be called ( according to scripture ) a spiritual and divine light which hath the same use to the mind that the outward light hath to the eye . q. what other names hath it according to scripture ? a. the word of god , because thereby god speaketh his mind and will , unto the hearts and souls of men , as one man speaketh his mind to another by the word of his mouth . q. is this light and word god himself ? a. it is one immediate manifestation of him , which tho it may be distinguished from him , yet is not , nor cannot be divided or separated from him , for he is with it and in it , and is the fountain and life of it . q. what other difference is there betwixt our natural reason , and this principle ? a. our natural reason may be corrupted , and is oft corrupted , and so may teach us contrary things , unto what this teacheth , but this is altogether uncorruptible . q. what other difference is there betwixt them ? a. the teachings of our natural reason , even of things that may be true , are but dry and barren , and void of that living vertue , influence and vigour , which the teachings of this principle have , for this principle is quick and powerful and pregnant , or full of heavenly and divine vertue and life . q. but do they not differ originally , as to their very nature and being ? a. yea they do , the one is natural , the other supernatural ; the one is humane , the other divine ; the one is an essential property of the humane nature , the other is the free grace and favour of god given unto man to dignifie and exalt him above his natural estate and condition ; if so , he may be more than a natural man , even a son and child of god ; yea , to have a name better than of sons and daughters . q. is this principle given unto all men ? a. yea , it is given unto all men . q. for what end is it given unto all ? a. that they may become the children of god thereby , and may live soberly , righteously , and godly in this present world , as the children of god ; that so after this life ( in this present world ) they may live with god in the world to come , in the fulness of everlasting joy , peace , and happiness . q. by whom doth this grace or gift come upon all men ? a. by jesus christ , as iohn declated the law ( said he ) was given by moses , but grace and truth cometh by iesus christ ; and of his fulness have we all received grace for grace . q. is iesus christ himself given unto all men , or only his grace ? a. he is given unto all men , in so far as he is sent of the father unto all , and is come unto all , and is both offered of the father as his gift , and doth also offer himself unto all , so that his grace is not alone without him , nor he alone without his grace , they are given together , and are offered together , and are received together . q. how is christ and his grace to be distinguished ? a. no otherwise than as the light , warmth , and influence of the sun , is from the sun himself , which proceedeth from the sun as out of his fulness , according to iohn his declaration , who said , out of his fulness have we all received grace for grace . q. how is christ iesus come unto all ? is he come outwardly as a man unto all ? a. he is not come outwardly as a man unto all , tho he is come even outwardly as man for all ( so that all may receive the benefit of his outward coming as man , who are not wanting unto themselves ) but he is come inwardly unto all , as the true light , that lightens every man that comes into the world , and not only as the light , but as the resurrection and the life . q. how is he the resurrection ? a. because he quickeneth and maketh alive the soul unto god , and raiseth it out of its sin , in which as in a grave it hath lain dead and corrupted , as to the life of god. q. is this the general condition of men. a. yea , the general condition of men in the first state , is , that they are dead in their sins and trespasses . q. all men therefore do need christ , not only to be a light unto them , but to be the resur rection and the life also . a. yea , for they want not only light unto their understandings , but they want life unto their hearts , and unto all their inward powers and affections which are dead ( as unto god ) so that they cannot move towards him , nor in his service , but as they are quickned and influenced by him . q. how doth iesus christ minister light and life unto the souls of men ? a. by his shinings and breathings in their hearts . q. is that immediately , or mediately , or both ? a. both immediately , and mediately . q. how immediately ? a. even without all outward means , as by his free love and favour , preventing them before the use of any outward means , and by ministring unto them who have not , nor never had the outward means , for he is the light of the world , according to his own testimony , and as iohn declared of him , he lighteth every man that cometh into the world , that all through him might believe , and believing might have eternal life . now if he lighteth all men , then surely he lighteth as well those who have means , as those who want them , and those who want , as those who have them , as truly tho not as equally : and therefore seeing they who want the outward means are immediately inlightned and taught , then surely they who have the outward means are also ; otherwise , their priviledg should be the less who have the outward means , and theirs the greater who want them . q. how mediately ? a. by the shining and breathings of his own light and life , in and through his faithful servants , and their testimonies , whether by words or works ; all which have a manifestation and ministration of light and life in them , to encrease and raise up light and life in them , unto whom they minister . q. but if god and christ minister light and life immediately unto men , are not all means useless and unnecessary ? a. we are to distinguish betwixt things that are absolutely necessary , and things that are necessary in some respect ; also betwixt things absolutely necessary , and things very useful and profitable ; for many things are greatly useful , which are not absolutely necessary : and thus , though men have no absolute need of outward means for the conveyance of light and life unto them , yet the outward means are very useful and helpful unto them . q. give us one example in another case ? a. all men have a principle of natural reason in them , which without all outward means ( either of men or books ) teacheth them immediately some things belonging to natural reason ; and yet none will deny , but that both men and books are very useful and profitable to further us in the knowledge of natural things , and in the exercise of our natural reason , to the further improving the same . q but are the immediate teachings of god and christ of absolute necessity unto every man , to give him the true and saving knowledge of god ? a. yea , they are ; for indeed all outward means could do nothing , without the immediate teaching and ministring of god and christ , by his holy spirit , light and life ; because the immediate is the ground and foundation , or principle , for , or because of which , the outward means are useful and profitable . q. give us one example in another case . a. the same as before , for if men had not an outward and immediate principle of natural reason in them , that taught them immeidately some things belonging to natural reason . all the men and books in the world , though never so convincing , could not gain ground upon them , but because men have a principle of reason in themselves , therefore when things of reason are presented and offered to them , by men and books , they imbrace them and receive them , not simply , or only because the men and books say so , but because the innate principle of reason in themselves saith so , and doth witness and answer to the same things . q. by this it would seem that men are taught many more things mediately than immediately . a. yea surely , for according to the aforesaid example , what men are there ( except fools and idiots ) but the principle of natural reason in them , teacheth them in the things of natural reason , above an hundred to one , more than any book or men ever did , or can do ? as is manifest in the daily occurrences and occasions in the outward life . a man's natural reason teacheth him a thousand things which he never learned from men or books : even so the children of god are taught of god many divine and spiritual things , which men nor books never did , or could teach them . q. by all this it seemeth that the knowledg of divine and spiritual things , must flow from a divine and spiritual principle in the heart , and that they cannot be known and learned sufficiently , from or by the natural principle of natural reason . a. it is even so ; for though the natural reason in a subservient way may be made use of , yet it can no more reach unto the things that are spiritual and divine , nor indeed so much , as a blind-man by all his reason can reach unto colours , to judg of them distinctly : or a deaf-man to judg of sounds , &c. for even as the things of sense are judged or known by a principle of their own nature , which reason cannot immediately reach unto by descending . so the things of faith , which are divine and spiritual , are judged and known by a principle of faith that is of their own nature also , to wit , divine and spiritual , which reason cannot immediately reach unto by its ascending : but as a man having the natural exercise of his senses , can use his reason in natural things that are sensible ; so he who hath the use of his spiritual senses , can use the same reason in spiritual things , to wit , in a subservient and subordinate way . q. what is the first thing required of men , that they may learn of god and christ iesus , so as to become wise through those immediate teachings ? a. that they believe those teachings , and receive them in the love of them . q. how can they do that ? a. not of themselves , but there is a vertue in all the teachings of god and christ , that is operative and effectual to cause men to believe them , and receive them , and the truth of them in love . q. what is next required of them ? a. that they continually apply their whole minds , souls and hearts , unto this spiritual and divine principle in them , and unto god and christ therein , that it may have its universal influence in them and upon them . q. how can they do that ? a. by its own drawings , or rather by the drawings of god and christ in it . q. what is the universal influence ? a. it is not only of an enlightening nature as to give knowledg , but it is of a quickening nature , and of a leavening , healing , and purifying , and sanctifying nature ; more particularly , it hath these two properties , 1. to kill , consume , and destroy sin both in fruit and root , stock and branch . 2. to beget righteousness and holiness , which comprehends all the fruits of the spirit , such as love , meekness , temperance , patience , humility , joy , peace , hope and confidence , &c. q. how is the grace or gift of god conveyed unto men at first , and how is it received ? a. as a small thing , even as a seed , the least of all seeds . q. and how is it multiplied and encreased in mens hearts ? a. by its growth in them ; for if it doth not grow in them it doth not multiply , but remaineth as dead and barren as unto them , though living in its own nature . q. how doth it grow in men. a. by getting root in the hearts , even as a grain of corn , by getting root in the earth . q. how doth it get root ? a. it hath a native vertue and influence in it , whereby it taketh root in the heart naturally , if men do not resist it ; and tho the ground where it seeketh to take root , be foul and unfit , yet it hath a cleansing and fitting vertue in it , to prepare the ground and make it good and fit , but it requireth mans consent and concurrence , which it acts and god in it , and with it draweth and moveth effectually the heart of man unto . q. but may these drawings and movings be commonly resisted ? a. yea they may , and so the work of man's salvation may be hindered by man himself , and that both in the beginning , or when begun in its progress . q. doth god teach men all things necessary unto faith and godliness by this principle . a. yea , as he is faithfully and chastly waited upon , believed and followed . q. but hath he not his order in teaching , or doth he teach all at once . a. he hath his order , and doth not teach all at once , but line upon line , here a little and there a little , according as a man can bear , through the gravity of his principle in them . q. what are the first things he teacheth in and by this principle ? a. to deny ungodliness and worldly lusts , to live soberly and righteously , to live godly . and when they have ascended by those degrees , he bringeth them into his holy mountain , city , house , kingdom , oud paradise , where he giveth them to enjoy of these pleasures and delights , that because of the sweetness , beauty and glory of them , are beyond all utterance or thoughts of man's heart . q. what are the first beginnings of gods work in the heart after convincement , or enlightening the understanding ? a. faith and repentance . q. what is faith ? a. it is a cleaving of the soul and heart of man unto god and christ , according to the inward revelation of his divine power , mercy and goodness , in the shinings of his own divine light , life and spirit within him . q. is then the object of faith god and christ , as inwardly revealed ? a. yea. q. what faith then have they , who say , inward and immediate revelation is not the common priviledge of men , nay , not of the saints in these daies ? a. they have not the true faith , which is the faith of gods elect , that worketh by love , and purifieth the heart , and is fruitful of good works ; but their faith is but a dream and imagination , which as it findetn them in their sins , so it leaveth them to live and die in them . q. what is repentance ? a. it is a change of the mind , and of all the powers of the soul , and its affections from sin and unrighteousness , unto holiness and righteousness ; so that whereas it loved , desired , and rejoyced in . sin before , and had a distaste of all righteousness and holiness , and an aversion and alienation therefrom , now it hath a distaste of sin universally , and an aversion and alienation from it ; and a true and intimate love of all righteousness and holiness , desire after it , and joy therein , and more abundantly after and in god and christ , whose it is . q. how is this repentance wrought ? a. by degrees , through the power of god , his life , his love , his judgment , his mercy , his goodness , revealed in his own light by his own spirit , as the heart is turned thereunto , and continueth in a steddy and fixed application unto the same . this naturally and gently melteth and thaweth the heart , and breaketh it into pieces ; yea , changeth it from a heart of stone into a heart of flesh , and maketh it naturally to savour and relish the things of god , which it hated before , and to disrelish and distaste the things of dishonesty and unrighteousness , which it loved before . q. what rule ( or law ) hath god given unto men , to serve , obey , and worship him ? a. even the same divine and spiritual principle aforesaid , the word of god , that is nigh unto us , even in our mouths and in our hearts , that we may know it , believe it , and obey it . this is the law or rule of the new covenant , who walk after this rule , peace is and shall remain upon them ; neither is there any condemnation unto them , but justification and approbation from henceforth and for ever . concerning prayer . i. some questions answered . ii. some reasons given , why all prayer in words , whether only conceived in the heart , or uttered and expressed by the mouth , should be by the help of the holy spirit , helping us to conceive those words . iii. some objections or seeming reasons brought , for using set forms of prayer , read out of a book ; as if that reading were prayer , answered : also a few words concerning singing or praising god with a psalm . by g. k. printed in the year 1687. to the loving and friendly reader . since it pleased the lord to give me some knowledg by experience , what true prayer is ; after that i was turned with many others to his marvelous light , to believe and walk in it , wherein the deep things of god are seen and opened . many true and fresh , and living openings have arisen in me concerning prayer , the nature , use , ends , and manner of it , and how true and right prayer is , and ought to be acceptably performed ; how the spirit of god assists and helps his servants and children to pray ; how he works not only upon their wills and affections , to quicken and excite them , and make them fruitful with good and holy desires , in the art , or exercise of prayer ; but also how he works upon the understanding , and all the intellectual powers , to enlighten them , and give to man a true and real sense and understanding of his wants , or of the wants of others , for whom he prayeth , and also of the love , mercy , bounty , and compassion of the lord , and the readiness and nearness of his helping hand to supply all his and their wants abundantly . when the inward and spiritual eye is opened by the lord , to see the well of living water , where the thirsty soul may drink : and also to see the lords table that is richly spread , where it may eat abundantly and be refreshed , and bless and praise the name of the lord , for all his great and rich mercies and blessings . and if the spirit of the lord did not enlighten the understanding and mind of man , to teach him what to seek and pray for , but only did warm , and heat mens affections , all this would be but a blind devotion , which all true protestants cry out against , &c. that heavenly and sacred fire , that god sends down into the hearts of his people , is not a dark obscure fire , but shining and enlightening , and hath light as well as heat in it . the spirit of prayer and supplication , is not only a spirit of love , but a spirit of wisdom and understanding . and though there is a kind of prayer , that may be , and oft is , without words either expressed or conceived in the understanding ; because there is a degree of understanding in man , that transcendeth all words : i mean such words as we commonly use , which are the signs of things signified by them , as aristotle defineth words : verba sunt signarerum . i. e. words are the signs of things . in which high degree of understanding , the spirit and mind of man , reacheth to the divine and heavenly things themselves , without these words , where the things are words themselves ; or where the words and things are not distinct : but the thing is its own word , and the word that signifieth it as the thing it self . but aristotle so much admired for his worldly wisdom and philosophy as it seemeth , knew not this mystery , nor yet do his followers . notwithstanding of which , because the lord who is infinitely bountiful and gracious unto men , doth not only inlighten and shine upon this highest part of man's understanding ; but also causeth his light and spirit of wisdom and understanding to descend to the lowest degree thereof , even to his reason and imagination ( for the very imagination of man is said in scripture to be wrought upon by the spirit of god ; see isa. 26. 3. that which is translated in , and according to the hebrew , signifieth imagination . ) see also , 1 chron. 29. 18. keep this for ever in the imagination of the thoughts , &c. which inferiour and lower powers of man's soul , cannot reach to divine things , without the signes of words : therefore it pleaseth god to work upon the understandings of men , so as to make them fruitful to bring forth good and pertinent words of truth , as well as upon their minds and affections , to bring forth the fruits of holy and spiritual desires : wherefore the apostle prayed to the lord , that god would establish the true believers in him , in every good word and work . 2 thes. 2. 17. whence i conclude , that good words are as real a fruit of the spirit , as good works or desires ; and these good words must not be borrowed words from the mouths or lines of others made ready to our hands , but must spring from the inward fruitfulness of our own understandings , as the spirit of the lord doth water them , and make them fruitful after a heavenly sort . for it is not the corn that lyeth upon the ground , though ever so abundantly , which hath grown in another land or country , that denominates the ground where it lyeth , to be fruitful ; but that is only a fruitful ground which bringeth forth from within it self , as it is assisted by the heavenly rains and influences , the like corn , or any other grain that is good and profitable . and therefore it is not the abundance even of scripture words , which a man receives into his memory , or bare natural understanding , that simply makes his mind and understanding fruitful unto god , but the inward sense and mystery of scripture words must be opened in him by the spirit of the lord , and then the understanding of a man , by the help of the scripture words , being inwardly and spiritually opened by the holy spirit , brings forth , as it were , as so many seeds a plentiful harvest , where the good ground of the good and honest heart , yieldeth its fruit , some thirty , some sixty , and some an hundred fold ; and alwaies with some increase : so that although scripture words have a most excellent service and use to the children of god , and their minds and understandings are made fruitful , with the spiritual knowledg and opening of them by the spirit of the lord : as the ground or soil is with seed sown in it ; yet the understanding is not confined to the strict and precise number of scripture words ; but yieldeth an increase of other words from the same spirit , and of the same tendency and signification : as the seed that is sown , yeildeth more grains than what was sown . these and such like openings in great plenty , to the praise of god , have livingly sprung up in me as concerning prayer , time after time , and have at the present writing been livingly brought to my remembrance , with an addition of many more , which here i present to all friendly and loving readers , to whose hands this may come for a general service ; where i have handled and treated of things , i hope soberly and fairly , in the spirit of love and meekness , not naming any persons or parties by way of reflection to provoke them to anger or dislike ; only with some fervency . but yet in true love i have reproved and argued against those who pretend to pray by the spirit without a set form , and yet deny the spirits immediate teachings and assistance . and tho i aim against reading set forms of prayer , so as to make that reading to be prayer it self ; yet i am not simply against reading of prayers , which have in any measure proceeded from the spirit of god in the ages past . some questions and answers concerning prayer : and some reasons that all prayer in words , whether conceived in the heart , or uttered and expressed by mouth , should be by the help of the spirit , helping us to conceive those words : with an answer to some objections , or seeming reasons , brought for using set forms of prayer read out of a book . also concerning singing or praising god with a psalm . quest. what is prayer ? a. it is a calling upon the name of god ( through jesus christ ) and the asking of him in faith , the things which we should , or do desire . q. what are these things which we should desire and ask of god by prayer ? a. they are many , but may be reduced to these three heads . 1. the things which are for god's glory , and the sanctifying his great name in the earth . 2. the things which we stand in need of , or want as to our selves . 3. we are also to pray for others , even for all men , that they may be saved , whose day of salvation is not expired ; yea , for our greatest enemies . also we are to pray for the church of god in general , that god may build her up more and more , preserve and defend her , multiply his graces , and pour out his spirit more abundantly upon her , and upon her members , in their respective places ; and especially for those who have a publick ministry in the church , that he may more and more qualifie them for so great a work , and open an effectual door unto them ; and that it may please the lord to increase the number of faithful labourers to work and labour in his vine-yard . and lastly we are to pray for kings , and all in authority , that god may incline their hearts to do good and just things in the earth , that we may live a quiet and a peaceable life , in all godliness and honesty , which is the true end of government and magistracy , its being appointed and ordained of god. q. what are the things which we are to pray for as to our selves ? are they only spiritual things , and such as belong to the soul ? or are they temporal things also ; such as riches , or encrease of corn , wine and oyl , or health ? if one be in sickness and liberty , if one be in in prison ? and if it be not lawful to pray for riches , or great plenty of worldly and temporal things ? may we not at lest pray for our necessary provision , as food and raiment , as christ taught his disciples saying , give us this day our daily bread. a. as for riches or great plenty of worldly and temporal things , we find no precept nor example to commend it as a lawful thing unto us to pray for , in all the scripture ; nor indeed are they to be sought for ( altho when it pleaseth god to bestow them , in blessing mens sober and lawful callings and employments , they are to be received with thanksgiving : and god is to be praved unto , that he may give those who have them a heart to use them to his glory ; and that they may be as faithful stewards of them , especially to minister unto others who are in necessity ) for many tentations and snares do follow worldly riches , next as to temporal or wordly necessities , as food and raiment , or health in time of sickness , and liberty in case of bondage or imprisonment ; and other such like things : i do not say ▪ it is unlawful to pray for them , providing it be with a due submission to the will of god , who knows best what is good for us . so that sometimes sickness , and sometimes imprisonment is best for us , and other worldly afflictions , tryals and exercises of our faith , and we stand in need of them , and they are sent to us from god for some good end and purpose : and therefore we should mainly desire that all these things may be sanctified unto us , and the end and purpose of god in doing us good , may be fully answered in all of them . but i do not find it commanded any where in scripture , or laid upon us as a necessary duty , to pray for any temporal or worldly thing whatsoever : for christ did not teach or command his disciples to seek , or be careful what they should eat or drink , or wherewith to be cloathed ; but ( said he ) seek first the kingdom of god and the righteousness thereof , and all these things shall be added unto you : so here is a promise that god will give us these things , although we do not ask for them . and he said further , the gentiles seek after these things ; importing , that even to pray unto god for temporal necessities , was but a part of the gentiles religion , which was but low and weak in respect of the christian religion , which leads further to ask spiritual and heavenly things , and little or nothing to mind worldly or temporal . and christ said unto them further , for your heavenly father knoweth that ye have need of all these things , matth. 6. 31 , 32 , 33. hereby signifying , that if we did not seek them they would be given us , because we have a provident and tender father , that regardeth us and all our necessities , even as the fathers of our flesh provided for us , and gave us things we wanted , when we neither did nor could ask them , as in the time of our infancy ; and as to these words which christ taught his disciples to pray , saying , give us this day our daily bread. that cannot be proved that that bread was the natural bread , that the natural and outward body wanteth . and ierome , one of the fathers , so called , who lived above twelve hundred years ago , did read or translate the words , give us this day our super substantial bread ; the which translation , many , called learned men , say ; the greek will bear . but passing the translation , it is very unlikely and improbable , that it can be meant of natural bread , which is but a temporal and corruptible thing ; for it is the first petition in that prayer , in relation to our selves ( the three former petitions relating especially unto god ) and it is placed in order before that petition , wherein he taught them to pray for forgiveness of sins ; and the next following , that we be not led into tentation , but that god would deliver us from evil ( or the evil one ( to wit the devil . ) now the matter of the two last petitions being spiritual things , how unprobable is it that christ would teach them to seek first a temporal thing , such as the outward and natural bread is , before those spiritual things ; when at the same time he bids them seek first the kingdom of god and the righteousness thereof : which comprehends all spiritual things . q. but doth not our heavenly father know all the spiritual things which we have need of , as well as the temporal , and therefore why should we pray for the one more than the other ? a. we do not pray for spiritual things , as if we were to inform the lord that we want them ; or as if he did not know that we wanted those things before we pray unto him ; for he knoweth most perfectly all our wants , even the most inward and spiritual , before we pray unto him , from whose all-seeing eye nothing can be hid , whether past , present , or to come : but the great cause why the lord will have us to pray unto him for spiritual things , is , that thereby our desires are enlarged the more after them ; our love is excited unto them , and all the graces and vertues , and gracious gifts of gods holy spirit in us , are thereby quickened and ●et on work in true prayer ; all which tend to our sanctification , and promoting us in the same . and seeing the substance of prayer consists in the souls desire after god , so as to be joined and united unto him , and be refreshed with his love and divine influences of his life ; and to partake more abundantly of his spirit ; and to taste and feed upon his living word , which is the same to the soul that bread and meat , and drink , o● any most comfortable thing is unto the body ; and that the souls desire after those heavenly and divine enjoyments , is enlarged in and by true prayer : this , as it were , both gives and encreases the souls appetite after god , and prepares the soul for the enjoyment of him , by raising it on high , above all worldly things and the desires thereof ; and accordingly damascen and augustine did well describe prayer to be the ascent or lifting up of the mind unto god. now the souls appetite after god , and the divine things of his kingdom , is as necessary to it as hunger and thirst is unto the body : for as the bodily hunger and thirst , 1. makes the nourishment which the body receiveth , comfortable and pleasant unto it . and 2. it is a sign of bodily health in ordinary cases . and 3. it causeth a good digestion , so that the body is the better and the more nourished ; even so it is as to the souls appetite and desire after god , and the refreshings that come from his heavenly presence , the which in scripture is called a hunger and thirst , as christ said , blessed are they that hunger and thirst after righteousness , &c. and said david , my soul thirsteth for god , psal. 42. 2. the soul which thus hungers and thirsts after god , and the enjoyment of him , when it receiveth this enjoyment in any measure . oh! how sweet and comfortable it is to the hungry soul , but the full soul even loaths the hony-comb , whereas to the hungry soul every bitter thing is sweet ; yea , even the judgments and chastnings of the spirit of the lord , which are sent unto the soul , as it hath need of them , are sweet and precious unto it . 2. the spiritual hunger and thirst of the soul , is alwaies a sign of the souls health and prosperous condition . and 3. the inward and spiritual food and nourishment that the soul receiveth , even that living bread and water of life , which cometh down from heaven , doth the more nourish up the soul unto eternal life , and causeth it to grow the more up into the heavenly image and similitude of god and christ ; in all holiness and righteousness , and spiritual beauty and glory , and also in spiritual might and strength ; and likewise in wisdom and counsel , and knowledg and understanding . the more that the souls desires are enlarged after god , so the more the soul desireth the more it feedeth upon the bread of life ; which bread is christ the living word ; and the more it feedeth the more it groweth , and is nourished up unto his heavenly and divine image : and the more it is nourished and groweth , the more again it desireth after god. and besides , in the true desire of the soul after god and christ , there is a true attractive vertue , so to speak , which draweth or sucketh the water of life out of the wells of salvation , isa. 12. 3. and both draweth life from christ ( the fountain of it ) into the soul , and draweth the soul after christ : even as the desire that we have after the air , causeth us to suck or draw it in to the inward parts of the body : and as the infants desire after the mothers milk , causeth it to suck and draw at the breast , thus the souls desire after god and christ , draweth in a sweet and heavenly divine breathing of his blessed spirit , which it again breatheth forth in holy breathings of prayers and thanksgivings : and those souls , whose desires are living and fresh after god , as new born babes ( as the scripture saith ) they desire the sincere milk of the word that they may grow thereby . and thus it may appear why we should pray rather and mostly , if not only and altogether for spiritual and heavenly , then for carnal and earthly things ; because the desire of spiritual and heavenly things , doth purifie and sanctifie the soul , and raiseth it up after them , and maketh the soul like unto them ; yea , transformeth into the nature and likeness of them ; for love and desire have a wonderful transforming power in them , whether natural or spiritual . and therefore the love of heavenly and spritual things , makes the soul heavenly and spiritual ; the love of god in the soul , makes it godly and god-like , and the love of christ makes it christ-like , and to resemble him in his manifold graces and vertues : but the love and desire of earthly and worldly things , makes not the soul heavenly and spiritual , but rather earthly and worldly ; and therefore they are little or nothing to be desired , in comparison of those heavenly and spiritual things . q. how and after what manner is prayer to be distinguished ? a. prayer is either private or publick , as also it is either mental or vocal . mental prayer is the cry of the heart unto or after god , as it is said , lam. 2. 18. their heart cryed unto the lord. and as the prophet isaiah , 26. 9. said , with my soul have i desired thee in the night , yea , with my spirit within me will i seek thee early . again , mental prayer may be either with words conceived in the heart , but not expressed with the mouth and lips , as that of the psalms 4. 4. commune with your own heart upon your bed : or as the old latine hath it , speak in your hearts , &c. and be still . and such kind of mental prayer was that which abraham's servant used , gen. 24. 45. and ( said he ) before i had done speaking in my heart , &c. as also that of moses in the red sea , exod. 14. 15. and the lord said unto moses , wherefore eryest thou unto me . but we read not that any words of prayer were expressed by moses at that time ; or that ( to wit , mental prayer ) may be without all words , so much as conceived in the mind , in a deep silence of all words , such as that in the psalms 62. 1. where according to the hebrew it is , truly my soul is silent unto god. for seeing the substance of prayer consisteth in the souls desire after god , and that desire may be in the soul without words , so much as conceived ; even as a natural desire after meat or drink , may be in us without words , therefore there is a praver that may be in the heart or spirit of man , without words , so much as inwardly conceived ; the which prayer is oft times the most effectual and permanent , for it may remain continually in the soul , without any intermission , as it doth in every good man ; by which prayer he doth pray continually , or without ceasing , as the scripture requireth ; for the souls desire after god , may remain a constant and perpetual thing , by which it continually prefleth after god , as the stone continually inclineth to the center ; or as the needle of the compass , that is well touched with the load-stone , and hath drunk in , or received the magnetical virtue thereof , continually pointeth northward ; and if it be at any time diverted by any violent motion , it ceaseth not until it hath arrived at its former station : and thus it is with the soul that is effectually touched with gods living arm and power , that its desire is continually after him ; and that desire causeth in it a continual motion towards him , and to his holy and blessed will to know and perform it . vocal prayer is that which is made unto god , both with the heart and mouth , in words audibly uttered or expressed . and betwixt mental and vocal prayer , there is a mixt sort , where the words are not audibly expressed to the hearing of others , but yet come up from the heart into the mouth , where they are secretly or silently whispered , such as the prayer of hannah was , 1 sam. 1. 12 , 13. and it came to pass as she continued praying before the lord , that eli marked her mouth . now hannah she spake in her heart , only her lips moved , but her voice was not heard , &c. q. may vocal prayer in words that are audible to others at some distance , be used in private , when a man is alone by himself ? a. upon some solemn or extraordinary occasions it may be used , as if such a wicked law should be made that no man should pray unto god , as in the case of daniel , cap. 7. where it was decreed that none should ask any thing for thirty daies , but of the king ; daniel found himself the more concerned to bear a testimony against such a law or decree , that even his private prayer came under the observation of his accusers , so that he could not satisfie himself with meer inward and mental prayer , which none of them could observe . and it seemeth it had been daniel's custom formerly so to do , he living among idolaters , that so he might more abundantly bear a testimony against their false worship , and for the true worship of the true and living god. again , 2. vocal prayer in private may be the more freely used , when any hath the opportunity of some remote or retired place , where none are within the reach of hearing them ; for sometimes the earnestness and pressure of spirit , in their earnest wrestling with the lord , may provoke , and constrain some to use vocal prayer , and sometimes the using of it , helps them that are weak , to excite and make them more servent and lively ; but it is to be used with great wariness and discretion , when used in private , to take away all occasion of ostentation or hypocrisie , which is too incident to many , who pray , or cry out their private prayers , of purpose that others may hear them ; as the pharisees did of old , whose hypocrisie christ sharply reproved ; and he taught his disciples the best manner to perform their private devotions matth. 6. 6. but thou , when thou prayest , enter into thy closet , and when thou hast shut thy door , pray to thy father which is in secret , and thy father which seeth in secret , shall reward thee openly . now as this closet , or secret chamber , may partly be understood to be outward , when men have the opportunity thereof , or any outward place of retirement ; yet because it oft falleth out to good christians , that they have no closet , or outward place of retirement , many being oft confined to a prison , where they must alwaies be in company with others , and sometimes with bad people : in that case the lords servants have the closet of their hearts to retire into , at all times , where they may freely pray unto the lord in secret : and here also they must be careful to shut their door , to wit , the door of their heart , whereby shut out and exclude all idle and wandering thoughts and imaginations , yea all thoughts even of their lawful occasions , that their hearts and thoughts may be wholly exercised for that space of time , towards the lord , as he shall be pleased to assist them . q is it not requisite and necessary that every true christian set apart some time every day , in a solemn way for meditation and private prayer ( as well as that some time is set apart once or twice every week by a company of christians for publick worship ) where opportunity can be had ? a. that some part of our time is to be set apart for private prayer and meditation , and waiting upon god , as well as for publick prayer and worship , or any other religious performance , is most clear from the practise and example of the servants of god , both in the old and new testament ; for not only the prophets of old , under the old testament , used frequent times of retirement to give themselves in a solemn and peculiar way , to waiting upon god , meditation , and prayer ; as did abraham , isaac , iacob , moses , david , elijah , daniel , &c. but christ himself used such solemn times , and so did the apostles . as concerning christ , it is said , matth. 14. 23. and when he had sent the multitudes away , he went up into a mountain apart to pray : and when the evening was come , he was there alone . and a little before his passion , or outward suffering , at the place called gethsemane , matth. 26. 36. he retired from his disciples , and prayed alone at three several times , saying , o my father if it be possible let this cup pass from me ! nevertheless , not as i will , but as thou wilt . next as for the apostles , we find in the acts , cap. 10. 9. that peter went up upon the house ( in some upper chamber ) to pray about the sixth hour . which according to the jewish account of hours , was the middle of the day . and no doubt peter made it his frequent practise to retire himself thus unto prayer . and paul after his conversion ( lodging at the house of iudas ) was exercised in prayer , when ananias was sent to him ; at which time he had a vision of ananias his coming ; as peter had of the vessel coming down from heaven , as he was at prayer in private , in the house of simon the tanner : thus we see how the lord did bless and countenance such solemn private exercises of prayer , unto his servants . and no doubt the same was the practise of the other apostles , and servent christians of those times : but as to any limited time for prayer , we find no precept in the scripture for christians , or those who live in gospel times . under the law , morning and evening sacrifices were to be offered up , which no doubt were accompanied with prayer by the faithful . david said , morning and evening , and mid-day , he would call upon the lord , yea , seven times a day ; and daniel used thrice in the day to pray unto the lord. and surely the devotion and fervent zeal of christians , should be no less in gospel times , than was theirs under the law ; but rather more and more frequently exercised : although christians are not under any tye or command given in general ; as to the number of times , how oft to be retired out of all worldly occasions ; to give themselves solemnly to prayer every day ; that and many other things being wholly left to the direction and guidance of the holy spirit , which as it teacheth all true christians what and how to pray ; so no doubt it sheweth also the times when ; which times are frequent even of the holy spirit , his moving of the souls and hearts of true and tender christians , who are become acquainted with the movings and leadings of the same . and if by outward occasions such true and tender christians may be diverted , or hindred by some inevitable lets or hindrances , as to the outward ; as oft falleth out that they cannot have either conveniency of time or place to be so frequently retired , in the outward posture of prayer ; they will , and ought to take care to supply it another way ; that every day ( at least inwardly , if not outwardly ) they have frequent times to be retired into the closet of their hearts ( the door of their hearts being shut ) and there in secret to pray unto the lord , laying aside all wordly thoughts for that time . nor is it safe to neglect this exercise , or lay it aside upon the pretence of the constant and continual sort of prayer , which consists in the soul's desire after god , and may well be without all words , so much as inwardly conceived ; for no doubt the prophets and apostles had this constant sort of prayer , that consists in a manner wholly ( or for the most part ) in the will , and desire , and affections of the soul , which keeped their hearts continually in a godly and spiritual frame ; but notwithstanding of this , they used also frequent solemn times of that other kind of prayer , which exerciseth not only the will and affections , but the understanding also , whereby they spoke unto god , at least in their hearts , words of prayer which some call discursive prayer , or the prayer of meditation , the which is frequently necessary to be performed by every true and good christian , for the strengthening and encreasing the prayer of the will and desire which ought to be a continual thing , and without the said discursive prayer used at least in the heart , and that frequently the prayer or desire of the will groweth flat and dull , yea languisheth and is ready to die , and be extinguished , unless it be helped and assisted with discursive prayer and meditation , in the frequent exercise of it : for discursive prayer when duly and rightly performed , exciteth and stirreth up the prayer of desire , even as the blowing of the bellows , makes the fire to burn the better , and raiseth it into a bright and burning flame . and the prayer of desire , which is principally lodged in the will and affections , is like the continual motion of the heart , in the body of a living man , which must be preserved , and assisted with eating and drinking , and other outward labours and exercises of the body , without which the inward motion of the heart would soon fail , and he extinguished . nor is it sufficient for any to excuse their not using this kind of prayer , by speaking to god in their hearts , upon a pretence of not being called or moved thereunto by the holy spirit ; for whoever do not find themselves frequently called and moved to such a divine and heavenly exercise , so exceeding necessary to every true christian , it is too manifest an evidence that they are carnal and earthly ; also that they have quenched the spirit , and resisted the same , and that they are got into a false liberty of their fleshly will , out from under the yoak and cross of christ , whereas all such who keep under his blessed yoak and cross , to crucifie self , and all the thoughts and desires thereof , are kept in a living , tender , and sensible condition of soul and heart , and these feel the callings and movings of the holy spirit , to be frequent in them , to prayer , meditation , giving of thanks , and all other necessary duties , and such continually watch unto prayer , and are still waiting for the spirit 's gentle and soft breathings , and the more they wait for them the more they find them , and have experience of them . q. how , and after what manner doth the spirit help and assist the faithful to pray in words , either inwardly conceived , and spoke only in the heart unto god , or outwardly expressed in the audience of others ? doth he give or dictate to them all , and every one of the words of their prayer , just so many in number , and neither more nor less , and doth he make use only of their understanding , and other powers of their soul , in a passive way , so as only to receive what is delivered unto them ; as the conduit or water-pipe , only sends out the water that is put into it , or as the wax or clay only showeth the figure or form of the impression it hath received from the seal ? a. it is somewhat hard and difficult to express the manner of the spirits helping us to pray in words ; for all the operations of the spirit , are better and more clearly felt and perceived in the souls of them , who witness them , than they can be uttered or expressed in words . and it is very hard to express the manner of the natural operations of a man ; as how he seeth , heareth , smelleth , tasteth and feeleth , or how he speaketh , and how the words arise from his mind and heart , until they come to his mouth ; and how the mouth , tongue and lips , do utter them : and if these natural operations , whereof we have daily experience , are so hard to be explained ( as to the manner of them ; how much more hard and difficult are they , which are spiritual and supernatural , to be clearly explained and expressed in words , unless the lord give an ability in a good measure ? however , somewhat may be said to those who have a single and honest desire to be informed , that may be of service unto them ; but as for such who are only curious to pry into this mystery , and lye at the ●atch to take advantage , they are like to receive no satisfaction . and now to the question , i answer directly and positively thus ; that the soul and its powers , are not wholly and altogether passive , and meerly receptive , or recipients in this case ( as water-conduits , or wax and clay in respect of the seal ) but partly passive , and partly active ; as the earth is in the production of its fruits and vegetables ; or as the womb of the mother is in bringing forth of her children , for both the earth and the woman , are active as well as passive , in the production of their respective births , and bring them forth from the seeds which they have received . and hence it is that true prayer , as it is a fruit of the spirit , who has ●own the true seed of it in the soul , and causeth it to grow with its divine and heaven●y influences ; so is it also a fruit of the soul , which the soul being quickned and made a●ive unto god , and made fruitful with the divine-feed it hath received , and the divine over-shadowings of that holy spirit of promise brings forth unto god. and hence it is that dead and fruitlesssouls in scripture , which are empty of good fruits , are compared to dry and barren trees , and also to barren ground , as the good and honest heart in the parable , is compared to good ground , which brought forth some an hundred fold , and some sixty , and some thirty . and said iohn the baptist to the pharisees , bring forth fruits meet for repentance ; for now the ax is laid to the root of the tree , every tree therefore that bringeth not forth good fruit , is hewed down and cast into the fire . now true prayer is one of these good works and fruits , which the souls of the faithful bring forth unto god the husband-man , as a natural tree bringeth forth its natural fruit , from a principle of activity in its own nature , as it is assisted and helped by the influences of the heavens , and especially the heat and warmth of the sun , and the heavenly dews and rains. and certainly the prayers of the prophets and other holy men and women recorded in the scripture , were of this sort ; god moved and wrought upon their souls , and the powers and faculties thereof , from the highest to the lowest , and caused them all to concur , and made them fruitful to bring forth holy prayers and praises unto god : and thus was it also with them in respect of their preaching and writing the holy scriptures , in doing of which they were not bare passive instruments ; but partly active , and partly passive for most part at least , as is demonstrable from the variety of stile , and different manner of expression used by the writers and pen-men of the holy scripture , the holy spirit acting upon them , according to the diversity of their natural , as well as spiritual capacities , and gifts whether natural or acquired wherewith they were endued . so that as the fruits of the earth , with their beautiful forms and shapes , and diversity of colours , proceed not from the earth alone , nor from the sun and heavens alone , but from both acting partly together , and as the child which the mother brings forth , in the comely and beautiful linements and proportion of its form , is not the mothers child alone , but the fathers also . so all true preaching and praying , which proceeds from the spirit of god : and also true and right meditation and thanksgiving , or any other true spiritual and acceptable performances , is a birth of two parents , whereof the faithful soul is the mother , and god by the working of his spirit is the father : and therefore it is that all faithful souls in scripture , are called the spouse of the lord , and the church is called christ's wife ; because as the wife bringeth forth true and lawful children to her husband lawfully begot of him ; so the faithful soul brings forth as it were spiritual children unto god and christ ( whose father god is ) by the working of his holy spirit : and these spiritual children are good words and works which the soul brings forth unto god , by the help of his holy spirit . and therefore all such preaching , and praying , and thanksgiving , which proceed not from the spirit of god in its inward workings upon the soul : and also , all kind of meditation , or any other performance or work , that is offered up unto god , without the said inward working of the holy spirit , is but a spurious and bastard-brood , and cannot therefore be received and accepted of the lord , who only accepteth what is of his own begetting in the soul. for what man will accept of a bastard as if it were his own child ? now in this doth appear both the wisdom and love of god , that he hath made the soul an active as well as passive instrument , to joyn and co-operate with him in his work and service , and in all what he requires of it . and that there are none of the powers or abilities of the soul or faculties of it , from the lowest to the highest ; but they may be actively imployed in some part of his service , as the imagination , the memory , the reason and understanding of man , and its institutive faculty , which being opened and made alive in man , through the work of regeneration , can see and behold god , as he doth reveal and discover himself to his children , many times without all words , so much as inwardly conceived , or remembred , though all times it pleaseth god to make use of words , and through them , as through the lattess , to show himself unto the soul ; as also , god maketh use of the will , love and affections of his people , in the day of his power , making them a willing people , giving them not only to think and understand what his good and acceptable , and holy will is , but also to will and to do it . for thus the faculties and abilities of the soul , which god hath given it , are most nobly and excellently exercised , when they are exercised in his service immediately , and attain to their noblest and best end ; and herein is the wisdom and love of god also manifest , that the soul being thus made active with all its powers , abilities , and faculties , in the works and service of god , as co-works with him ; the soul it self is the more delighted , and hath the more joy and pleasure in those works , when it reflecteth on them , and considereth them , as having a share in them , as the mother hath in the children whom she hath conceived and brought forth ; for as it is natural to all mothers to love their own children whom they have conceived and born , and suffered for , so is it also natural to the soul to love its works which it hath wrought in god , and take delight or pleasure in them , as god doth in his ; and as the mother loveth her own children whom she hath conceived and born , and travelled in great pangs to bring forth into the world , more than she loveth any other children whom she hath not born , although these other may be more beautified , so the soul loveth and delighteth most in those works which it bringeth forth ( as the fruit of its womb ) through the assistance of god's holy spirit , and it is well allowed of the lord so to do , provided it be with due moderation , for this is a part of our own reward , even to rejoyce in good works , which the lord hath enabled us to perform , but the praise is wholly and alone to be given unto the lord for them all , for he it is who hath given to the soul its being , and powers , and every ability both natural and spiritual , so as without him it could not do any thing that is good , neither spiritual nor natural . they , are therefore greatly mistaken who think ( as some foolishly and idly have done , and printed it against us ) that because we plead for the spirits immediate revelation and teaching , and immediate assistance to help us in attaining the true knowledg of god , in right and true meditations , preachings , prayers , thanksgivings , &c. that therefore we lay aside not only the use of the scripture , and other outward means and helps , but also the whole use of our reason and understanding as men , and of any other faculties and abilities of our souls , and become as so many dead and unactive truncks , stocks or stones , or as if we did judg that the divine revelations , inspirations and motions of god's holy spirit , helping us to know and understand divine things , to meditate , to preach , and pray , and give thanks , &c. did pass through us , as a sound passeth through a hollow cave , or as water through a bare conduit . these and such like absurd consequences , are but the idle and foolish dreams of mens vain imaginations , who ( as it too much appeareth ) have never had any experience of , or acquaintance with the operations of the holy spirit in their own hearts . know then that we do believe , know and witness it to be truth , that when god's holy spirit inspireth us immediately , and moveth us to preach , or pray , or give thanks , as it did holy men of god of old , and holy women also , even daughters as well as sons , and maid-servants , as well as men-servants , and so doth at this day ; the said holy spirit worketh upon our understandings and reasons , as we are men and reasonable creatures , and upon all the powers and abilities of our souls , according to their several capacities , and the graces and spiritual gifts we have received from god , and all that is in us of parts , whether natural or acquired , or supernatural , and maketh them serviceable to us , and active in the work and service of god , more or less as he pleaseth . and thus when we pray or give thanks in words , as we receive these words from the lord ( when the prayer and thanksgiving is purely and rightly performed ) so they also spring up in us from the fruitfulness of understanding , and those parts and graces which god hath given us , and our hearts and souls , and spirits , are the mothers that bring them forth , and the good matter and purposes whereof they declare , together with the good life , vertue , and force or energy that is in them , or doth accompany them . hence true and right prayer in scripture is called a pouring out of the soul and heart , so that somewhat of the very inward strength , vertue and power of the soul and heart of man , yea of his spirit , or what is most noble and excellent in him goeth forth in words , whether of preaching or praying , or giving of thanks , as he is truly and fervently exercised in the same , by the moving and enabling of the holy ghost ( according to which david ( psal. 103. 1. ) stirred up not only his soul to praise the lord , but all that was within him [ note ] to bless his holy name . ) which tender and sensible hearers , whose souls and hearts god hath quickned and made alive , are well sensible of , and can and do well distinguish betwixt a dead and a living , or a barren and fruitful ministry , whether in preaching or prayer . habet enim nescio quid latentis energiae viva vox , & transmiss● per aures in animos audientium fortius sonat ; which is in english thus , the living voice ( saith he ) hath i know not what , something of a secret energy or power , and being transmitted through the ears of the hearers into their hearts and minds , doth sound the more effectually . and if this be true of a natural speech , when it comes from a mans heart , and is spoke but with a natural fervency , that it reacheth forcibly the natural faculties of the hearers ( which borrowed speeches , or those which come not from the heart , but from the bare understanding and memory cannot do . ) how much more is it apparent in words and speeches that are spiritual , which come both from the heart livingly touched , and affected with the sense of the things whereof the words declare , and also from the spirit of the lord ? hence it is said , that christ spoke as one having authority , and not as the scribes ; and the apostles preaching was with power and the holy ghost , and so no doubt was their praying . q. is it any part of gospel worship or prayer to read set forms of prayer out of a book , whether in private or publick , or whether all vocal prayer used either in private or publick in families , or large congregations , should not be as the spirit of god , helps the speakers to conceive , and gives them an utterance to bring forth words of prayer or thanks giving ; we cannot believe , nor are we convinced in conscience ? a. to read set forms of prayer out of a book , whether in private or publick , and call that reading , prayer , is any part of gospel worship , or true and real prayer , but rather one of the many inventions and traditions of men since the apostacy , and falling away from the true faith did enter among ( those called ) christians , who retained the name , but losed the power and spirit of the true ancient and primitive christians . for surely if it had been any part of gospel worship , christ or the apostles would have mentioned it , and the scripture would have born record of it , as they do of all the parts of gospel worship and true christian religion : and if it had been the will of god , that such a way of worship should have been used in the true church as a common liturgy or set form of prayers , it would have been used in the apostles days ; for none were so fit to have given forth such forms of prayers , after christ his ascension , and giving of the holy ghost , as the apostles were , who were so abundantly replenished with the holy spirit . but neither the apostles , nor their immediate successors either made or used any such set forms of read prayers . nothing of this kind was known in the church , either in iustin martyr or tertullian his time , who lived above two hundred years after christ ; for tertullian telleth plainly the manner how christians prayed in his time , ex pertore sue monitore , per spiritum sanctum . i. e. from the heart without a monitor ( or any thing outwardly to teach them ) and by the holy spirit . but secondly , they who plead for using read set prayers in the church , do acknowledg they were not in use nor practised in the apostles days , nor in the days of their immediate successors ; for they grant that in those early and primitive times , they who prayed in the church as the mouth of the whole congregation , were assisted and guided by the holy spirit , and that their words both of prayer and singing psalms , were by immediate inspiration . so that it is as clear as the noon-day , that when these divine gifts of praying and singing by the spirit were lost , and the holy spirit himself ( the author and fountain of those gifts ) was in great measure departed from , the invention of reading ser forms of prayer took place . the first instance that i find of peoples being put to use a composed or set form of prayer made by another , was that form of prayer which constantine the great composed , and gave to his soldiers to say , but yet they were not to read it , but get it by heart ; and we must consider that constantine himself , at this time , was but a young christian , and the purity of spiritual worship began to decline apace even in his daies , and most of his souldiers were heathens and no christians ; so that what they did was no president to us . but neither in constantine's time , nor a considerable space thereafter do i find , that any made or composed prayers before-hand , were used in the church . it seemeth the third council of carthage , about the year after the birth of christ , 397. did first ordain set forms of prayer in the church , to prevent or hinder mens uttering any thing , either ignorantly or rashly that might be contrary to the doctrine then received . and to say the truth , it is altogether unfitting that men should use extemporary words of prayer , who do not know the leading and assistance of god's holy spirit to direct them in the words and matter they utter , for it cannot be expected , but that frequently they will speak amiss , and deviate or wander into impertinent expressions , or words contrary to truth , whose hearts and tongues are not guided by the spirit of truth , even as a ship , if she be let loose to sail without a pilot , or one to rule the helm , cannot but go astray , and of two i have alwaies judged it the least inconvenience , since god gave me a right understanding what prayer is , rather to use a set form of sound words , than to allow or permit men ( without a reproof ) to presume to speak words of prayer unto god , of their own extemporary conceiving , without the guidance and direction of the holy spirit , and who do not so much as pretend unto it , as many do not . as for those who are against the using of set forms of prayer , upon a pretence of praying by the help of the spirit , and yet plainly deny and vigorously oppose all immediate inspiration and revelation , since the apostles daies , i cannot see how they can clear or rid themselves of a contradiction , and of being guilty of an horrid impostor and cheat ; for when they argue with such as are for set forms of prayer , they seem to be altogether for praying by the spirit , and make it the main argument against set forms of prayer , that they quench , and limit the spirit , but when they argue with these who are indeed for praying by the spirit , and who do affirm , that the spirit of god is to be kept unto in prayer , and not to be limitted neither as to a set form of words formerly made and composed by others , nor as to a set time , when man or men please , to begin or end ; nor as to the persons who may or do pray in assemblies . here these are as great limiters ▪ of the spirit as any , for they can , and do pray when they will , and how long they will , begin and end when they will , which doth evince , that they have not a regard to the spirits time and season of moving them to pray , otherwise they would silently wait for it , seeing few ( if any ) upon earth , are so replenished with the spirit , as to be ready upon all occasions , and at all times to pray vocally , or in words by the spirit as the mouth of the assembly of the people unto god ; and to be sure , as no prophecy came of old in the will of man , so no motion of the spirit cometh now in the will of men , and men cannot use the spirit or its help , either to preach or pray , as they use a natural habit of writing , or singing , or playing upon a musical instrument , which habits they can use at any time , according to their natural will and pleasure , because they have the command over them , and are , as it were , masters of those natural habits and arts. but it were the highest presumption , for any man to think that he hath the command of the spirit , to use it when , and where , and how he pleaseth : for the best of men , are and ought to be the servants or ministers of the spirit , as paul and the other apostles were ; and therefore the spirit did command , lead and order them in all their services , and so it did all other true and faithful ministers , who were therefore to attend unto it , and wait the seasons of the spirits movings , as those who at the pool waited for the stirring of the waters by the angel , and therefore true christians and ministers are bid , watch unto prayer . and said christ unto the apostles , wait for the promise of the father , which ye have heard of me , acts 1. 4. again , if those men were for the true liberty of praving by the spirit , they would suffer ; yea , not only suffer , but encourage any other in the congregation to pray vocally ; or in words by the spirit as well as they , according to the practise of the ancient and primitive church , when the gift of praying and singing by the inspiration of the spirit did remain , but no such thing is permitted by these men , who will suffer none but themselves , and such as they give power unto , to use vocal prayer in their assemblies , as if these men because forsooth , they are masters of a few natural arts , or at least called so , were masters of the spirit , and that holy and blessed spirit of truth , must speak in none but whom they please and give leave unto ; yea , the holy spirit of god must be silent in his children and servants at their will and command . these and many other instances , which could be given , do evince , that these men , though they pretend to pray by the spirit , are as great strangers unto it , for most part , and unto true praying by the spirit , as they who have no such pretence ; and they who have no such pretence , as to pray by the spirit , in respect of conceiving and uttering the words of prayer , are an hundred fold more ingenious and more commendable , on that account , for their plainness and ingenuity ; who , as they have not that divine gift of praying in words by the spirit , so do not pretend unto it , but simply and plainly speak it out , that they have it not ; which is a great deal more honestly done than those do who have it not , and yet pretend to it , and that pretence deceives simple people , as if their prayers were by the spirit , because they conceive them ex tempore , though the raw indigested matter of their prayers , and unsound expressions as they often use , as well as the great deadness and want of life , that doth accompany their prayers , for the most part , sufficiently demonstrate they are not from the spirit of god. but that which adds to the cheat and imposture , to make it the greater , is , that some , yea , many or them have got an art , by affected eloquence , or some new invented phrases , followed with a mighty seeming zeal and fervency of spirit , to play upon the peoples natural affections and passions , and excite them at their pleasure , which the ignorant people for want of a spiritual discerning , do imagine to be the real work and effect of gods holy spirit , when for most part , it is nothing else but the animal and natural passions in the hearers , excited either by art in the speakers , or at least by the same or like passions in them , who speak both in their preachings and prayings , for like stirreth up and begetteth its like , according to that of the poet , si vis me flere dolendum est primum ipsitibi , i. e. if thou wilt have me weep , thou must first weep thy self before me . and though i am far from condemning any true tenderness and contrition of heart , or inward meltings of the soul , which are caused by the real working of the holy spirit , which may have its visible effects , even the shedding of tears in him that preacheth or prayeth ; and that more or less abundantly : yet the hypocritical show and affection of such a thing , without the reality thereof , is loathsome and abominable ; and as great a transgression against the law of heaven ; as false and counterfeit money or coin is against any earthly law : and yet such hypocritical tears and flashes of fained devotion , kindled up by sparks of their own raising , abounding among too many of that tribe and generation , as if they were the effects of gods holy spirit , when alass it is far the contrary . but to such as have any measure of sobriety and ingenuity among them , i propose this question to be answered in plainness and simplicity by them . 1. how can they pretend to pray by the spirit in words , and yet they deny all immediate inspiration and revelation ; which alone guided and assisted those who prayed by the spirit in words , recorded in the holy scriptures ? 2. by what rule or touchstone do they know when they are assisted and helped by the spirtt to pray in words , and when not , seeing they deny the holy spirit , as he doth inwardly reveal himself in mens hearts , to be the rule in any case ? 3. when they are not moved by the holy spirit , and that they do not find themselves so moved as to pray in words , whether in that case , seeing they will needs pray , as well when they want the spirits help , as when they have it , and that they plead : natural men , who have not the spirit of god , may be true ministers of christ , and may and ought lawfully to preach and pray , if they have an outward call , from them ; they should not rather use the set forms of prayer , than their own bare invention and wandring imagination : for here their great argument against set forms of prayer , hath no place , to wit ▪ the limiting or stinting the spirit of god ; because he who prayeth in words without the spirit , whether by a book or ex tempore without a book , is in one and the same case , if none of them pray by the spirit , for he who hath not the spirit , cannot properly be said to limit or stint it . but to this i know they will reply , that natural and unconverted men , though they have not the grace of the holy spirit to sanctifie and saye them , yet they have a gift of preaching and praying by the spirit , that may be useful and edifying to the church , they have gratia gratis data ( as they call it ) but not gratia gratum faciens , i. e. grace freely given them , but not grace rendring them acceptable unto god ; and for this they give the instance or example of balaam . to this i answer , this distinction used so much of gratia gratis data , and gratia gratium faciens , hath not any warrant from scripture , but is borrowed in express words from popish school-men and jesuits , whom at other times they call locusts , come out of the bottomless pit. and as for balaam , it was somewhat an extraordinary case , whereby god shewed his mighty power that he had over his spirit , to cause him to prophecy good things concerning israel , contrary to his own inclinations ; and to bless instead of cursing them : but an extraordinary example is not to be made a rule or president unto us . and indeed they have but a sad pattern of him , whom rather they follow and imitate for most part , in loving and taking the wages of unrighteousness , then in prophecying or speaking by the spirit of god , as he did , at these few extraordinary times . and though he prophesied some words by the spirit , yet we do not read that ever god made him the mouth of the congregation , to pray by the spirit , which is the present case . and besides , though he prophesied twice or thrice by the spirit of god , which was extorted from him , contrary to his own evil mind and inclination ; yet he was no true prophet of god , but beareth the infamous mark of a false prophet to this day ; and we do not read that ever any one soul was converted to god by his prophecying or ministry . god can command the devils , if he please , to confess to christ , as some of them did of old , which yet is no president for wicked men , in whom the devil rules , to preach and pray in the church . now , whereas they say , men may have a gift of prayer to use it in the church , from the spirit of god , and yet be not sanctified by the spirit . i ask them , is it such a gift as can secure them from speaking impertinent and unsound words , contrary to the truth : if yea , then they have an infallible gift , which seeing they will not grant unto themselves , no more will they unto these others . and if it cannot secure them from unsound and impertinent words , but leaves them at liberty as much to use unfound words as sound ; and that the corruption of their hearts , who are but meer natural men , will soon cast the ballance , and byass them rather to use the unsound words than the sound . is it not more safe in that case , at least the less inconveniency of the two , rather to be tied and limited to use 2 form of sound words , then that their corrupt and unrenewed hearts . however , so much they imagine it is to be helped with an unsanctified gift , of an abused eloquence , should be left at liberty to speak unto god , and utter before him whatever it pleaseth . but if we shall search to the bottom , what this spiritual common gift of the spirit is , we shall find it to be no other but some meer natural gift of memory , elocution , and a ready or quick fancy and imagination , which many heathenish idolatrous priests have had as much as any of them ; improved with some acquired arts of grammar , logick and rhetorick , and words of scripture abused and misapplied by them : and that which crowns all , some more than ordinary degree of confidence ; that when they are thus furnished , and can or do preach and pray by those meer natural and artificial helps at best , to call them and baptize them into the name of a spiritual gift , or the spirits help and assistance . but leaving these men , and their ex tempore praying without the spirit , which thus far i found my very soul and spirit concerned to discover , in true love and compassion , to their abused and betrayed hearers and followers ; and to them also if they can receive it . i shall return to plead a little further , for the true and right manner of praying in words by the spirit , as he is pleased to give assistance , both in the conceiving and utterance , without any set form , either read out of a book , or repeated from the memory without a book . because , 3. this way of praying doth alone and only answer to the liberty of the spirit , which is free , even the holy spirit of truth , and neither will nor can be limitted , and who seek to limit him , he departs from them , in so far and remaineth still in his own freedom , altho such who seek to limit the spirit by using set forms , may and do quench the spirit , as unto themselves . but they think there is no limitting , or quenching , or grieving of the spirit in the case , because they believe there is no such gift in the church remaining since the primitive times , as to be helped by the spirit to pray in words , either in the conceiving or uttering them . they grant indeed so far the help and assistance of the spirit , and acknowledg it altogether necessary to pray acceptably unto god , that the holy spirit stir up our desires and affections , and excite in us his own graces , and the doing of this , as they say , is a sufficient helping of us by the spirit , as well when a set form of prayer is used as otherwise . but why do they believe there is no such gift remaining in the true church , seeing they generally confess it was in the church , both in the apostles daies , and some considerable time since . they say it ceased with the ceasing of the gift of tongues and miracles ; but what ground have they for this ? that is a bad argument , that because some of these gifts which were extraordinary , and less necessary , did cease or discontinue , that therefore this allo did cease with those other . and seeing they do not profess to have the spirit or gift of discerning , whereby to know , whether this gift be in the church or no. how do they know but some have it ? and as they say , the spirit is ceased in respect to help us to pray in words ; so others do as confidently say , to wit , the socinians and pelagians , that it is ceased in all other respects , and there is no need of it , either to help us to conceive words of prayer , or excite our affections , but that man by his free will , helped by the scriptures , without any immediate help of the spirit , can pray sufficiently , both with good words and fervent affections . and yet even these will say , they are helped by the grace of the spirit , to wit , mediately and remotely , by means of the spirit . again , why do they limit and stint the help and operation of the spirit , only to the will and affections , and to exciting the graces of the spirit in us . doth not the spirit operate upon the understanding , as well and as nearly , and immediately and closely , as upon the will and affections ? are there not intellectual graces and gifts of the spirit , to wit , such as properly belong to and are seated in the understanding , as well as such that belong to the will ? do not we read in scripture , as well of the spirit of wisdom and knowledg , counsel , understanding , as of the spirit of love and meekness , &c. and if they will grant that there are such intellectual graces , that belong to the understanding , as well as others that belong to the will ; shall not these intellectual graces , be made fruitful by the spirit and understanding , in whom they reside and are placed , as well as these other in the will. again , will they not grant that the spirit helpeth us to conceive words , at least in meditation ? or will they confine us to see forms of meditation , as well as of vocal prayer ? i suppose not , seeing no such set forms are yet extant : and they themselves take liberty to their meditations upon religious matters , and preach to the people these said meditations ; and yet i suppose they will reckon at times , the spirit helpeth them to conceive these meditations , which cannot be conceived without words . and further , the words of these set forms of prayer , whence came they ? had the spirit no influence upon the understandings of those men , who conceived them to help and assist them in those conceptions ? if they say nay , they will render the set forms of prayer of small value ; what the people in that respect . but if they say the spirit did help them to form these conceptions , of the words of their set prayers , then such a gift is not ceased in the true church , for it was in these men , who penned and conceived those prayers ; it may as well be in men now to conceive other words of prayer . but 4. praying by a set form , not only tendeth to limit and stint the spirit and quench it , in regard of its operations , but also it tendeth to make the understanding , and divers other faculties and abilities , or powers of our souls , and the intellectual graces and vertues seated and planted in them , altogether barren and unfruitful , in respect of prayer , which yet ought to exercise the understanding , as much as any other thing ; as paul said , i will pray with the spirit , i will pray with the understanding also . for if the understanding be limited to a set form of words , then there is no room nor place , nor liberty left for it to bring forth prayer in any other forms , the which seemeth verily as absurd to me : as who would limit the earth to bring forth only such a limited and determined number of forms of vegetables , flowers and fruits ; and not only so , but to limit her as to length , breadth , and depth of each form , which we know is an impossible thing : for the forms of all living and growing things , must have liberty to spring out from their respective seeds , principles , and causes ; otherwise they will not grow but wither and die : and as the forms of vegetables must not be limited and stinted to such peculiar figures and dimensions , much less the forms of animals , and yet far less the forms and figures of mens bodies and faces . for among all the many millions of mankind , that have been or are upon the earth , never were any two found , but did more or less , differ in outward form and figure , in the face or countenance . and surely as differing as mens bodies and faces are ; so much , or rather more , do the thoughts or conceptions of their understanding differ ; and to limit them all to one form of inward conceptions of words , is as vain as to stint and determine all men to have one and the same form of visage or countenance . and he who would go about to limit the figure of the childs body and face , in the mothers womb , to another shape and form than god and nature hath designed to have , would do amiss , and be occasion of causing the womb to miscarry , and render it barren , rather than any way to help it . i know it is answered by some , that the fruitfulness of the understanding , may show it self in other exercises and performances , whereas man also may use his gifts freely , as in preaching , writing , conference , &c. but why not in prayer , as well as in these other for to restrict ; yea , and to hinder and stop the fruitfulness of the understanding , and the intellectual graces seated therein ; in one respect is of a tendency to stop its fruitfulness ; and render it barren in other respects . a woman that is with child ; and hath twins in her womb , that is hard for to make her miscarry in the one , but she will miscarry also in the other ; and he that seeks to kill one of the twins in the mothers belly , shall be in hazard to kill the other also . but why should the one be killed or choaked more than the other ? or why should the divine begettings of gods holy spirit in the understanding of the soul , as also in its reason and imagination be strangled , more than these in the will and affections , feeing they have both one father , which is god , as they have one mother , which is the soul. and also seeing what is begot by the spirit of the lord , in the will and desires , or affections of the soul , hath a great dependency what is begot by the same spirit , in the understanding and reason . for the children and servants of god , they love him as reasonable creatures ; and on reasonable accounts , and for reasonable causes ; yea , they have the best and greatest reasons for to love him ; and those reasons are presented to the soul by the holy spirit in the understanding and reasonable faculty . and it is generally acknowledged , that the will and affections do commonly follow the dictates and suggestions of the understanding , and according as the thoughts of the understanding , whether good or bad , do most prevail in the soul , the will and affections , with the desires thereof , do imbrace what is presented , whether it be a true and real good , or only seeming and apparent . so that the wills and affections of all men , are swayed by the strongest dictates , which raise and spring up from their understanding , and intellectual faculties , whether true or false : and thus either wisdom or folly ruleth the wills of all men , with their desires and affections , and consequently all their actions . all good men are led by wise and good counsels , which the holy spirit begets in them ; and all bad and evil men , are led by foolish and evil counsels . and hence it is , that every good man is a wise man , and every wise man , who is truly so , is a good man , and every bad or evil man , is a fool , and is called so in scripture , and all sin and wickedness is folly , and the real effect and fruit of it ; seeing therefore all good inclinations , motions and affections in the will of man , rise from good and wise counsels in the understanding and reason of man , we must needs say that the holy spirit doth operate in both understanding and will ; and begets those good and wise meditations and conceptions of truth , in order of nature , before the good inclinations and affections , which afterwards he begetteth and causeth to arise in the will. but these good and wise meditations and counsels , cannot be without words , at least inwardly spoke or conceived in the reason , or rational understanding of man. and therefore the spirit of god doth no less help and assist the understanding or reason of man ; to conceive good words , then it doth help the will to conceive good desires and affections . it is therefore a great mistake and error of judgment , in those who think , that the spirit of god doth only excite or beget in his children , good desires and affections , but doth not suggest unto them , or help them to conceive good words of meditation , and that as well to pray and give thanks as to preach . and seeing preachers are not stinted to set forms of words in preaching , why should they be any more stinted to set forms in praying , i cannot understand , for the spirit of god is as near and ready to assist in the one as in the other ; and if it be said that men preach not ex tempore , but by study and long premeditation , and therefore they are in less danger to utter or express unsound and impertinent words in their deliberate and long premeditated sermons , than in their extemporary prayers . to this i answer , 1. it is found by frequent experience ; that even in those long studied and premeditated sermons many men have uttered very impertinent and unsound , yea , false and hurtful words and expressions , for it is not much or long time to study or premeditate a discourse that maketh it good or soundp ; seeing they who err in their understandings ; and have received or drunk in wrong and false doctrines and principles of religion , and wrong and false traditional glosses and interpretations of scripture , may preach very unsound and erronious sermons , altho they have taken a long time to study and prepare them . 2. according to the former reply , if men shall study before-hand their prayers as well as their sermons , then they are in no greater danger to speak impertinent and unsound words in prayer than in preaching , but rather they are less obnoxious to such a danger , because in prayer men commonly do not meddle with matters of controversie , or disputable points of doctrine , as indeed it is not proper . 3. he who preacheth or prayeth by the true and real assistance of the holy spirit as he keepeth faithfully and carefully unto the same , altho what he doth either preach or pray proceedeth from premeditation . it being impossible that the mouth can utter any thing , but the heart or mind of man , must first conceive it , which is a true and real kind of premeditation , yet he need eth not any long time for the said premeditation . for when his heart and soul is once well prepared and fitted to be the instrument of the spirit , whether in preaching or pray ing , &c. ( the which preparation of the heart , at times , may require a considerable season , longer or shorter , as the man is more or less grown up in vertue and holiness ) i● the least space of time imaginable , as in moment or instant , when it pleaseth the lord to assist the understanding by the divine influences of his spirit , it can be and 〈◊〉 is made fruitful to bring forth , and conceive as many solid and living meditations 〈◊〉 truth , as may sufficiently yield matter . 〈◊〉 discourse , in true and sound and living words for divers hours . but if the spirit should not suggest so much matter of discourse , in so short a space as a moment or instant ; but only as much as to furnish the speaker with two or three sentences , or perhaps but one sentence at first , before that one sentence be well spoke , further matter may and doth oft arise from openings of life in the understanding of the speaker to speak more , and so continually still new matter may be and oft is afforded , to continue his speech longer or shorter , as it pleaseth the lord to require , or as in the wisdom of god a service is seen or felt . and indeed various and manifold , as well as wonderful are the waies of the lord towards his servants , whose mouthes he doth open either in preaching or praying in the assemblies of his people . for sometimes as one waiteth upon the lord in pure silence , and in holy fear and reverence , his heart at the present time being empty of all thoughts or meditations , in respect of any particular subject or matter of discourse , and not having one particular subject more than another in his view , but his mind and conscience singly exercised towards god , suddenly , and as in the twinkling of an eye a particular subject is presented unto him , or the opening of some particular place of scripture ( and here the lord chuseth his text for him , and ground of his discourse ; or if it be to pray , the matter of his prayer ) and his heart that was empty before of thoughts , as to these matters is now filled with living thoughts and meditations concerning them , being made fruitful to bring them forth by the showre or rain of the divine influence of the holy spirit , in a moment or twinkling of an eye . and at other times the case is otherwise , as a little at first given , and then a little more , as it pleaseth the lord to order , and as the condition either of the speakers or hearers doth require it ; as even in natural conceptions of natural things , those men , who have a fruitful understanding , and a quick and ready invention , upon any fit occasion , how suddenly , and as in a moment will plenty of good and pertinent matter arise in them to discourse of . if in a lawyer to discourse of the laws ; if in a physician to discourse of physick , or in a phylosopher to discourse of moral or natural subjects of phylosophy , the which extemporary and ready discourses , when they come from a mans heart , and the real fruitfulness of his understanding , have alwaies more acceptance , and authority with the intelligent and discerning hearers , than long studied or premeditated speeches , which according to the proverb , smell of the lamp , and have more of art than of nature in them , and more of form than substance . and extemporary discourses that flow and spring freely from the fruitfulness of a man's understanding , and the noble and generous parts or faculties of a well composed and clear mind , are like fresh waters that have newly streamed from the living spring or fountain of them , that on that very account are more sweet and pleasant than discourses long since premeditated and treasured up in the memory , which through their oldness , contract a certain tincture , and lose of their freshness and sweetness of savour , even as water long kept in a cistern . and if these extemporary discourses of natural things , flowing only from a natural fruitfulness of man's understanding , have more acceptance and authority with the judicious hearers , than long studied sermons , dressed up with paint of art , how much more are those extemporary speeches to be valued , and how much greater authority have they , and true and real acceptance with all discerning hearers , whether in preaching or praying , which proceed from the rich and fruitful soil of a good and honest heart , abundantly watered and made fruitful with the descendings of the venly showres and rains of gods holy and blessed spirit . and if it be yet again replyed , that the limitting or confining of him that prayeth to a set form , doth not hinder the fruitfulness of his understanding , for his mind and understanding is still at liberty to have as many and as various good and holy meditations and conceptions of thoughts and words , as is possible for him to contain or comprehend ; only he is outwardly limited to those forms , as to his tongue and mouth , whereas his mind and understanding doth remain free to abound in the greatest variety of good and holy thoughts and meditations : for the people who hear , they may also abound in these good thoughts and meditations , who notwithstanding do not open a mouth in the assembly , either to preach or pray . to this i answer , as there are many good thoughts and meditations which god giveth unto men , for their own particular comfort and profiting , such as these which the people have who do not speak ; so there are also many which god giveth for the comfort and profiting of others , and especially of the church . and these ought not to be suppressed , but uttered and brought forth in the lord 's leading and ordering , according to his appointed time and season . and if the lord move and require a man to bring forth these good things out of the good treasure of his heart , as certainly at one time or another he will so move and require , where these good things are given to the man , not for himself alone , but also for others . is it not a plain limitting and confining the spirit and mind of a man , not to give him liberty either in preaching or prayer , to bringforth what the lord has put in his mind for that very purpose ? is not this like the hindring the child to come out of the mothers belly , when its appointed time is come , and to make her womb its grave , then which what can be imagined more cruel ? but 5. there is this great hurt and inconveniency to limit and confine both speakers and hearers to set forms of prayer , the one to speak and read them , the others to hear them , that it cannot be supposed , that those set and stinted prayers will either alwaies , or at most times suit and agree with the present states and conditions of the people . the scripture saith , that words spoken in season , are like pictures of gold in apples of silver . and concerning isaiah , it was said , that the lord had given him a word in season to the weary soul. and indeed a word spoken in season , whether it be in preaching or praying how sweet and comfortable it is ? now these set forms of prayer being to be used according to the calendar , such prayers on such a day , and others on other daies , as the calendar , or order of the service requireth : can these forms be alwaies , or for most part seasonable to the peoples states and conditions , unless it could be supposed , that the inward states and conditions of mens souls and spiris should regularly vary , according to the seasons and daies of the year , which were most absurd to think or imagin . or how do these set forms of prayer , which tell us daily what to pray for , agree with paul's words , rom. 28. the spirit also helpeth our infirmities , for we know not what we should pray for as we ought . and if it be said , that most of those set forms are conceived in such general words , that they may suit or agree with all the various states and conditions of the peoples souls . to this i answer , to suit or agree with them in a general way is one thing , and to suit them in their particular cases and circumstances is another . and besides , it is not upon the bare words of prayer so much that relieveth and comforteth the souls of people , as the life that goeth along in words that are uttered from the heart of the speaker , as god giveth him a sense of the various and several states and conditions of the hearers , according to which sense of their various states , he is furnished both with sutable words , and a sutable degree and measure of life to accompany them , wherewith to minister in prayer , and whereby the faint and weak desires of the hearers many times are enlarged and strengthened . but it can never be supposed , that he who only reads a set form of prayer out of a book , according to the order of the calendar , or repeats it from his memory , can pray with either such fit and sutable matter of words , or can minister that sutable degree and measure of life , that the hearers require and stand in need of , for where the words are not seasonable , life will not join with them , to make them effectual and profitable to the hearers . i know it will be hard for these who have not the inward experience of the workings of the divine life and spirit in their own souls , to believe or imagine , how the speaker , who is assisted to preach , or pray with the spirit of god , can have a distinct and clear feeling of the several states and conditions of the people , and in that sense and feeling be enabled by the same spirit , who gave this sense to him , to minister to them all that which is seasonable , both for matter and life . however this is abundantly known and witnessed to those who have an inward experience of life , and its workings in themselves to be a truth ; for as in the natural body , one member hath a sence of its fellow members , and the more noble that one member be , its sence of the other members is the more universal , full and comprehensive : even so is it in the body of christ , which is his church ; and how can it be otherwise , when as the scripture saith , all the single hearted , and upright minded professors of christ are of one heart and soul , as expressing a greater unity and sympathy , or fellow feeling , than that of the body ; as if to be of one soul , were more than to be of one body ; for if the parts of the body have a sence one of another , much more the powers and faculties of the soul have a discerning and sympathy one with another . 6. and lastly , to add no more here ( altho many more reasons might be brought ) against the using of set forms of prayer , the whole superstructure dependeth upon a false and wrong bottom or foundation , viz. an opinion , that immediate inspiration and revelation is ceased or discontinued in the church , and in and among true christians , as well as false ; for i dare say , if they who are so zealous for using set forms of prayer , did but believe that immediate inspiration and revelation did remain in the true church of god , and in and among true christians , this would presently end the dispute , and determine the controversie betwixt them and us , for when immediate inspiration and revelation was in the church , as in the apostles daies , and for some considerable time thereafter , they readily grant , that men then prayed and sung psalms ex tempore without book , by the spirit ; and therefore if they did now believe that such a dispensation is restored and restoring again , and was never altogether lost among true christians , although much impaired and diminished by reason of the general apostacy and prevailing power of darkness that was over the greatest part of those called christians , they would lay aside their set forms , and wait for this divine gift . but it were too long and unseasonable a labour in this place , to prove that immediate revelation and inspiration doth remain in and among all true christians , i shall therefore refer the readers to what our friends have writ on that subject , and particularly to two treatises of mine . and withal , i beseech all sober and impartial people , laying aside all prejudice , to weigh and consider , upon what slender and weak arguments that opinion is built , which saith , that immediate inspiration and revelation is ceased in and among all true christians . and above all , i recommend them to the light of christ jesus , and the manifestation of his holy spirit of truth , in every one of their hearts and consciences , that bears witness to every necessary truth , as they hearken to it , and with their minds turned to the said light , and spirit of truth , to read and search the scriptures diligently , in that very respect as the noble bereans did of old , and the lord give them understanding in that and all other necessary things . i shall now proceed to answer the most ordinary objections , that seem to have most weight for using set forms of prayer , whether in the church or in private . 1. it is objected , that set forms of prayer and blessing the people were used in the iewish church , under the law , as numb . 10. 35. when the ark set forward , moses commonly said , arise , o god , let thine enemies be scattered , let them also that hate thee , flee before thee ; and when it rested , he said , return , o lord , to the many thousands of israel . and numb . 6. 23. aaron and his sons , were on this wise to bless the people , saying , the lord bless thee and keep thee , the lord make his face to shine favourably on thee . and joel the prophet taught the people to pray , saying , spare thy people , o lord , give not thy heritage to reproach , that the heathen should rule over them , wherefore should they say among the people , where is their god , ioel 2. 17. and yet under the law , people had the spirit of god , and were to pray by the spirit , and moses and aaron who were to use these forms of prayer and blessing , were endued wiih a great measure of the spirit , and able enough to have conceived other forms of prayer and blessing . ans. from their using set forms of prayer and blessing under the law , to argue for the use of them under the gospel , will not hold good , for not only sacrifices , and offerings of beasts , but many other things were both commanded , and allowed under the law , which are not under the gospel . and although moses and aaron , and many others in those daies had great plenty of the spirit ; yet for the sake of the people , who generally were weak and rude , they were to go along with them , in those rudiments . no doubt moses and the prophets saw to the substance and end of those shadows and figures , and knew well enough that the blood of bulls and goats could not wash or purifie the conscience , and yet because of the general dispensation of the law , which was to continue until the fulness of time , wherein christ should be revealed , they were to remain in the practise of these things , which were afterwards to be abolished . and though under the law , some forms of prayer and blessing the people were to be used , yet they were but few , and very short , and such as did proceed from the spirit of god , the matter and words of such forms seem to carry in them some extraordinary majesty or glory , and to have some deep and profound signification and force with them more than ordinary , as we know , some scripture words and sentences have more than others , as that spirit is felt from whom originally they came . and though all the scripture words did proceed from the holy spirit , yet some have proceeded from a greater measure of it , and more depth of the divine wisdom , and hold forth somewhat of more majesty , and deep inward sense and mysterie , and are commonly accompanied with a greater measure of the spirit , when they are used either in reading or hearing them read , or in meditation , and may be also used at this day in prayer , as the same spirit doth move any of his servants thereunto , either in part or in whole . but we do not find that even under the law , or at any time before , the lord did limit and confine his people , or servants to such a precise number of set forms of prayer , and made unlawful unto them , to use any others when they prayed in publick , or that any one was ever forbid to whom god had given any spiritual gift ( of uttering words either of prayer , or of a psalm or song ex tempore , by the help and moving of the spirit ) to make use of it . but on the contrary , we find that many prayed ex tempore by the inspiration of the spirit , what the lord did give them , or put into their mouthes of words , both in private and publick , as solomon's prayer at the dedication of the temple ; also esdras's prayer , chap. 9. and the levites prayer , nehem. 9. and daniel's prayer , dan. 9. and for private prayers , david's prayers in the psalms , and asaphs , also moses , and samuel , and habbakkuk their prayers with many others under the law , are clear instances ; and before the law , abraham , isaac , and iacob their prayers . nor do we find that ever a book of prayers , containing so many prayers in number , to be said or read in order , was ever made in the church by any of the prophets as prayer , or as any part of worship in the law. for though divers excellent forms of prayers are recorded in scripture , and put into books , yet they were not appointed by the lord to be read or used in so many words ; without adding or diminishing , as prayers . but they were read in the congregation as other parts of scripture , pattly for information , and partly to excite the spirit and gift of prayer in the hearers . excepting only some very few short forms as above mentioned , which did not hinder or stop the liberty of the spirit of prayer to express it self ex tempore in any other words . and those few forms they used as prayers and blessings , we do not find they read them out of a book ; when they prayed them , but spoke them from their hearts , where they were livingly , as it were , writ and recorded . and tho the words of these short forms were formerly conceived , and in that respect were old or ancient , yet as they uttered or pronounced them in a fresh and living sense of god's spirit and power , which never waxeth old ; this gave them alwaies a new luster , and put a new savour of life in them , and made them , as it were , alwaies new to them . and thus it is at this day , with the servants of the lord , whom he hath endued with a spirit of prayer , who when they pray ( either in private or in publick ) do frequently find and feel scripture words of prayer , formerly conceived and uttered by the servants of the lord , as moses , david , &c. to arise in them from a fresh and living sense of the word of life , to speak them forth in prayer , and this without any limitation of the spirit of prayer , but coming freely in the liberty of the spirit , and also of heart , soul and understanding ; and the liberty of the spirit of prayer , as also of the heart and understanding of him that prayeth is manifest ; in this , that it is the free choice of the spirit what words of scripture to make use of , and to bring into the remembrance of him that speaketh , who doth not also limit or confine the man's understanding only to those scripture words ; but giveth him liberty to make use of any others that freely arise or spring up in him , in unity with the life , as it is opened in him , as a fountain or well of living water . 2. it is objected , that christ taught his disciples , to pray in a set form of words , who even then were endued with a measure of the spirit , matth. 6. 9. luke 11. 2. answ. though they are endued at that time with a measure of the spirit , yet it was but small in respect of what was to follow : and we must remember , that as yet the dispensation of the law remained in force ; and if moses prescribed unto the people under the law some short ( but of a very excellent composure ) forms of prayer and blessing without limiting them only to these ; well might christ teach his disciples this short form of prayer , which is of a most excellent and wonderful composure ; in regard of its plainness and simplicity , and yet most comprehensive , in respect of the largeness and fulness of matter expressed in so few words ; a most worthy pattern of all our prayers , and of all that we can ask or desire ; for it is a sum of all the prayers that ever was or can be made by any of the servants of god , and whatever is lawsul to be prayed for , is most easily reducible to some of the petitions of the said prayer ; and though it hath great plainness and simplicity of words , yet great depth of matter , and may be compared to solomon's temple , which had not only the outer court , but the holy place within it ; and within the holy place , the most holy , or holy of holies : for beside the letter and words of it which answer to the outer curt , it hath a holy inward sense or understanding , which none can reach or come into , but who are made a royal priest-hood unto god ; as none were to enter into the holy place , but such as were priests under the law. and although many christians have reached to the inward sense of the whole prayer in great part , yet who can say he has reached to the full depth of it , and most inward pith or marrow thereof , which is as the holy of holies ? it is a question if any ever reached into the most inward sense and understanding of it , but christ jesus himself who spoke and uttered it , in whom dwelt all fulness and riches of wisdom and understanding , who is our high priest , made higher than the heavens , and all the angels that dwell in them . but , 2. christ did not limit them only to this form of prayer , nor did he give them a book of forms of prayer , or any other forms that we read of but this only , which therefore was rather to be a pattern and example unto them , according to which they were to pray , than tye or confine them to the precise number of the words of it , as is clear from matth. 6. 9. after this manner therefore ( said he ) pray ye . and although luke ( 11. 2. ) hath it , when yee pray , say , our father , &c. yet luke may be expounded by matthew , as one place of scripture is oft expounded by another . so that luke may very well be understood according to matthew his words , thus , when ye pray , say , ( viz , after this manner ) our father , &c. nor can this one only short form of prayer be a sufficient argument to make a large book of forms of prayer , and impose them by constraint upon christians : for either this one form of prayer taught by christ was sufficient for the apostles without any other , or it was not ; if sufficient for them , why not also for all other christians ? and yet i know not any sort of these called christians who confine themselves only to it ; or are willing so to do , but think it needful to express their prayers frequently in other words ; for variety and change of words ( when the matter is the same ) doth help to stir up and beget in men the more fervent affections . but if that one only form was not sufficient to the apostles , it is clear that christ did not intend by teaching them that form , to give them or their successors an intire system or scheme of common prayer , but as is already said , to be a pattern or example unto them , and also to afford unto them matter of meditation , as the holy spirit should open the deep and comprehensive sense of it unto them ; so that by a due and serious , and deliberate meditation upon all the parts and words of it , by the help of the spirit they might be stirred up unto prayer , their hearts being lifted up unto god upon the meditation on every part of it , by saying amen thereunto , or expressing the inward desire and prayer of their hearts in the same or more words , as the holy spirit should be pleased to enable and assist them . and though i cannot , and dare not recommend it to be read or said as a prayer twice or thrice every day , in a dead formal customary way , as too many do , nor can i limit any to the strict and precise number of words in it to pray by , without using any more or , less words , lest thereby i should seem to limit the holy spirit who is most free in all his workings . yet i can and do freely thus far recommend it , even unto all christians , as well great as small , as a most worthy subject of their frequent meditation , which the spirit of the lord will not be wanting to incline them unto , and assist them in . and how often in the day , week , month , or year they are to meditare upon it , or how long their minds and hearts are to dwell upon the thoughts and meditations of it , or any other places of holy scripture , no outward rule can be given , but must all be left to the free ordering and leading of the spirit , which i certainly believe as it is regarded and minded , will be found very frequent . for it is a great part of the spirits work and office to bring the scripture words , and especially the words of christ to our remembrance , and the more useful and necessary any words of scripture are unto us ; no doubt the holy spirit that faithful remembrancer , will bring them to our minds , the more frequently and seasonable : and i know no words in all the scripture that are more necessary and profitable unto us to be remembred , and often meditated upon , than those very words contained in this excellent form of prayer taught by christ. and indeed , not only these few words of prayer taught the apostles by christ , but any other words of prayer , whither recorded in scripture , or that are writ and recorded any where else , that have proceeded from a true breathing and spring of life , in these who first conceived and expressed them in word or writing , may be and are of great service . so that forms and words of prayer which proceed in the least measure from the spirit of prayer , we are not against , but for , and our souls have oft been greatly refreshed and quickned by them , and the spirit of prayer , yea true prayer and supplication hath oft been excited in us , at the reading or hearing read such prayers , as are frequently to be found not only in the scriptures , but in the books of true martyrs , and witnesses of jesus : what precious words of prayer have oft dropped from them ? althongh but a little of those is recorded ; and it might be wished more of these precious words of prayer or thanksgiving , and other testimonies that came from the spirit of god in them , which flowed from them had been preserved if it had been the will of god. how oft when we hear , or read , or call to mind these precious words of prayer , or some part of them , that any servant or hand-maid of the lord has uttered , either at the hour of their death , or any other time by the spirit of the lord , which we find upon record in true history ? how oft i say , and how purely doth life spring in us , and bear its living witness , to the original and fountain of those prayers , out of which they have proceeded , even the pure and holy spirit of god and christ ? and what pure inward , living , powerful and comfortable touches of the same spirit have we felt at such times , confirming our heavenly and spiritual unity with those dear and precious servants of the lord. therefore i say , we are not against words or fruits of prayer ( for all words have a form ) that have at any time come , or do and may come from the spirit , but are very much for them as fit and proper subjects of meditation and occasions ( as the spirit of the lord is pleased to concurr ) to excite the grace of prayer in us thereby , or any other divine grace and gift , as doth oft come to pass . also all such prayers are excellent patterns and examples unto us of prayer ; but yet we cannot set them up to be read or heard , as our prayers , so as to tye and confine our selves , or others , to the precise number of the words contained in them . not can we acknowledg that the bare reading or repeating the words , are a prayer , as many do ignorantly imagine , for all true vocal prayer comes from the heart , as it is moved and wrought upon by the holy spirit , and the words of prayer simply considered , are not properly the prayer ( otherwise every one that hath and useth the words should pray those prayers which is far otherwise ) but the words are but the signs and expressions of the prayer which was in those who first conceived them , and are called prayer only by a figure or metonymie of the sign for the thing signified . and whereas it is objected by some , that these forms of prayer , as they are good and fit patterns of our prayers , so they may be used by us as prayers , even as some weights and measures , which are kept as standards to make other weights by , may be used themselves , as weights and measures . i answer , the comparison and example in this case is most unequal ; those weights and measures being but dead things , whether they be standards , or those which are made by them . but all true prayer is a living thing , and must have a living form of its own , and cannot borrow the form of another , even as a rose , or tulip , or lilly , or any other flower or vegetable , or fruit of the earth , as it springs up out of the ground , must have its own proper living form and figure ; and though it may be like to other things of its kind , yet it is distinct from them , and may , yea and doth alwaies more or less vary from them in form and shape , or figure and quantity ( as well as colour , and taste , and smell ( at least as to the degree ) and no art or device of man can bring forth an herb or fruit of the earth precisely of the same quantity and shape , with any other of the same kind : and so it is as to true prayer in great part ; and although one prayer may be like another as to the words , and may have the same words when the prayer is short , as containing perhaps one or two sentences , yet in this case the one prayer doth not borrow the words of the other prayer , but both the prayers have their own proper form , that naturally spring from that divine life , and inward sense and understanding in the soul from whence they come . as it was in those prayers of christ a little before his passion , when he prayed three times , saying the same words ; which instance some bring for using a constant set form of prayer ; for who will , or dare say , but that those few words thrice uttered by him , did immediately spring from life in him , and not from a bare remembrance of the words formerly spoken . and besides , the time being so short betwixt those three prayers , they may be said to be as well one as three , the frame and bent of his heart remaining the same the whole time , and the desire of his heart being still one and the same , and after one thing , to wit , that the will of his father might be done ; when his prayer was rather a breathing forth of his earnest desire after one only thing , and consisted at this time more in the will and affection , than in the understanding ( though it was in and with great understanding also ) then that called discursive prayer , where the understanding and reason is much exercised ; the which sort of breathings , after one thing expressed in one or two sentences , and sometimes in one or two words , yea sometimes but one only word , as to say , father ( according to gal. 4. 6. ) is commonly called the prayer of aspiration , and by others ejaculatory prayer , and by others the prayer of the will ; which differs much from that other kind of prayer which is discursive , where the understanding and reason is much exercised , and the mind is filled with many thoughts and words of prayer inwardly conceived , and the desires of the soul are excited after divers things : in which case it s almost impossible , that at several times a man can pray the same words without adding or diminishing , if he speak from his heart and not from a bare remembrance . for even in natural discourse upon any natural subject , a man that speaks from his heart and the inward fruitfulness of his understanding , he will vary in expression , though the subject of his discourse be the same . and therefore to argue for the using a constant set form of prayer , from the prayer of aspiration , which hath but one sentence or word in it many times , to discursive prayer which hath commonly many , holds not good , and is as improper and unequal as who would say , when the child cryeth unto the father twice or thrice every day , father give me bread , using the same words ; that therefore in all the child's discourse at any time to his father , in answering his father any question , or asking any other thing of him , and using many arguments to prevail with him that he may obtain it , he should still use one and the same form of speech . we find by daily experience , that in converse and society of men with men , they do not bind themselves to the same forms of speech , as they discourse and talk one to another ; and if they did , it would make their converse very barren and unfruitful , and would look very odd , and import in him that alwaies used these same words on the same subjects of discourse , either want of understanding and judgment , or some pedantick affectation : although in all intercourse of speech , there are some short forms that are constantly and commonly used : and if two men should preach on the same text , and have the same subject of discourse , if they should both use the same form of words in kind and number , without addition or diminition , it would be generally concluded , that the one had stoln his discourse from the other , or at least borrowed it , and not conceived it from his own mind and understanding . for as much as one man's child differs from another in form and figure of body ; as much or rather more , doth the birth of his mind and understanding , in conceiving and uttering the matter of his discourse differ from another ; yea ▪ as the children of one and the same father and mother ( though ever so many ) do considerably differ one from another in form and figure , especially of the face : so every man's speech or discourse , whether in preaching or praying , will somewhat differ one time from another , if he bring it from his heart and understanding , and not from his bare memory , although the stile and manner of expression may be much the same . and commonly those men whose understandings are naturally more pertinent and fruitful , when they speak or write on the same matter or subject , the forms of their speech or writing do most differ , and so it may in prayer ; whereas other men whose understandings are not so fruitful in words , but they may be as fruitful , and sometimes more fruitful in good and holy affections , when they preach or pray the forms of their words and speech , may seem to be well near the same , though alwaies there will be some difference , as much as one child who is very like to his brother , doth differ from him , or as one apple may be like another of the same tree , and yet when narrowly considered , do still differ . and here these last mens prayer , whose hearts and wills are more fruitful in holy affections than their understandings are , in great variety of words and eloquent expressions , may , and oft do pray with more life , and authority or power , than the other ; because the main strength and force of prayer , consisteth in the good and holy will and affections . but in this and all other things , as every one hath his proper gift , one so , and another otherwise , so he is to exercise it , and not to limit or confine one another , but give liberty to each other in the holy spirit of truth , and growing up together in god's heavenly garden , as lovely plants and flowers , each one having their proper shapes , forms , and fruit , all of a sweet and pleasant smell and taste , and of a lovely beauty , and all useful and profitable one to another , and to the church of god in general , without any envy or grudging , but rejoycing in the manifold and various graces and gifts of god freely bestowed upon all , and all growing and springing from the same holy root and ground . and now these two main objections being answered at length ( which did require the opening or explaining of divers things which may be of service to some ) i shall proceed to answer some others , wherein i may be more brief . 3. they object , that some having good hearts , and great love , and strong affections towards god , and heavenly and divine things , yet have weak heads and understandings , and are not able well to conceive words of prayer in their understandings . and therefore should not these be helped by hearing or reading set forms of prayer , well and piously composed ? answ. none have such weak heads or understandings if they have good hearts , or any measure of true love and affections towards god and divine things , but the same spirit of love which beget in them those good desires and affections , hath been , and is also in them a spirit of wisdom and understanding to beget in them , or help them to conceive good thoughts and words of prayer sufficient for them ( as is above proved and made apparent ; for the spirit of god works upon the whole soul and all its powers and abilities , and as well upon the understanding as the will , and whatever the will cleaveth unto , or the heart loveth , is first proposed and represented to the understanding in thoughts , as lovely and desirable . and if a man have not el●cution , either none or small , god requireth but of every man as he giveth him ; and he who cannot pray with his mouth ( as in the case of those who are dumb ) if he pray with his heart shall be accepted . but he who can read a prayer , if his heart and understanding were as well , and as much exercised in divine and spiritual things , as in earthly and temporal , and had as great a love to them , and delight in them , would soon find himself furnished with words ex tempore , whereby to express the desires of his heart to god : and indeed in true and real love , there is for most part an admirable force or virtue to make a man eloquent , both to praise the thing he loveth most , and also to find out reasons and arguments , wherewith to perswade to the obtaining it . he who loveth a woman and greatly desireth to have her to be his wife , he needeth not go to a book and steal or borrow an oration or form of discourse to speak unto her , in order to perswade her ; and if he did , it would but coldly come from him ; and if she did know it ( as a very small measure of good discerning cannot but discover it ) that it was a borrowed speech , she would not perhaps accept it , nor answer it . but the natural and simple words that flow from the love of his heart , would most prevail and have the greatest force . it is not eloquence or excellency of speech , that god requires or regards , the profit and service of it is unto men , and not unto god. it stirreth up mens affections to make them the more servent ; but doth not more prevail with god , than more simple and mean words ; yet god will have every man to use his own gift , and it is but want of love to divine and heavenly things , and want of exercise in improving and stiring up the gifts which god hath given them , that makes them think extemporary prayer by the help of the spirit , to be so hard and difficult . why may not men find words and expressions as ready and easie , wherewith to seek a thing of god by the help of his spirit , as they find them wherewith to seek a thing from men , which few or none do in borrowed forms of speech composed by another , unless it be to some king or great person , that some who are feeble minded and want courage , make their address , by borrowed words , or by something writ on a paper , or by some other they get to speak for them ? but none of all these things is necessary in this case ; for god invites the weakest and meanest to call upon him , as well as the strongest , and the meanest words , where the heart is sincere are accepted of him ; yea , suppose the words were broken and imperfect , and not according to the grammar of the language , they may be used ( at least ) in private . and as for publick prayer in the audience of an assembly or congregation ; these whom god calleth to such an employment or office , he will no doubt sufficiently qualifie and furnish them , for he who made the mouth , can easily put words in it . as when moses excused his being sent to pharaoh for his want of eloquence . the lord said unto him , who hath made man's mouth ? or who maketh the dumb , or deaf , or the seeing , or the blind ? have not i the lord ? now therefore , go and i will be with thy mouth , and teach thee what thou shall sav . ex. 4. 11. and tho the lord sent aaron to assist him , who was naturally more eloquent ; yet god also put words in moses his mouth , as well as in the mouth of aaron . and when moses prayed unto god in the mount , that israel might prevail over amalek , we do not read that moses borrowed any words from aaron , or that aaron put any words into his mouth ; only aaron and hur , helped to hold up his hands . and surely moses in his prayer here , used not any form of prayer borrowed from aaron , or any body else ; altho some from this passage [ and moses his being less eloquent than aaron ] have argued for using set forms of prayer . but we cannot find it in scripture , that moses stood with a book of common prayer in his hand , and read or prayed out of it upon the mountain , but that he had in his hand a rod. 4. they object , that many by reading or hearing read set forms of pious and godly prayers ( both in publick and also in private ) have found their souls and hearts refreshed thereby , and what they did read or hear read , hath oft stirred up true and living breathings in them , and hearty desires and supplications , with thanksgivings unto god. and it is hard and uncharitable to judge that all they who read or hear set forms of prayer ( in private and publick ) and seldom or never use extemporary prayer , are altogether void of true devotion , and never pray by the spirit , because they alwaies ( or for the most part ) pray by the book . answ. i do readily grant that reading , or hearing read words of prayer , whether in publick or private ( if these words have been originaly conceived by the spirit of gods help and assistance ) may and do at times refresh the souls of true christians , and may and do excite or stir up true and living breathings , and hearty desires and supplications in them , with thanksgivings unto god at seasons : but then it is so , when the reading or hearing those words of prayer , are put in their true and right place , and accounted and valued to be what they are indeed , and not another thing , which is to say , when hearing or reading those words of prayer , are accounted hearing and reading as they are , and not prayer , which they are not for hearing and reading are things differing in nature and kind from praying , and ought not to be confounded with the same ; and the greatest service and advantage that reading or hearing words of prayer read by another unto us , have or indeed can have , is but preparatory , to excite or stir up unto prayer ; and then only can they do so much , but as the spirit of the lord is pleased to concur and give his assistance with them . but if people confound these so differing things , and set up the bare reading , or hearing what is read in the place or room of true prayer , as if they were true prayer it self , they may provoke the lord to with-draw that concurrance and assistance of his spirit , from reading and hearing those words , however so good , yea tho scripture words , and altogether blast , and make ineffectual and unprofitable those exercises , which otherwise and in themselves considered , are lawful and profitable . for the lord who is a god of order , he will not have the nature of things confounded but keeped distinct : he will not have a thing judged or esteemed to be what it is not , or above what it is ; the tendency of which in this very case , is down-right superstition and idolatry ; as to judg that to be prayer and divine worship , which is no such thing ; for whatever is not true prayer and divine worship , and yet is called so , and really so judged and esteemed , is false and a sort of idolatry . for i know no midst betwixt true divine worship , and idolatry under that head of worship , seeing all pretended divine worship is either true or false ; and if false , it is a sort or kind of idolatry . now it deserves to be well examined and considered , whether the putting reading , and hearing read set forms of prayer , either in publick or private , in so high a place as many put them ( if not most or all who use them ) hath not provoked the lord to deny that concurrence and assistance of his spirit unto those exercises , which otherwise he might and would give , especially when those read prayers do altogether exclude those real prayers , which come from the spirit of god , as he enables the speakers to conceive and bring them forth in words , without any set form. and why is it that many sensible and tender souls feel no vertue in many or most of those read prayers , and on the contrary feel great deadness and heavyness , and great weights and burdens in hearing them ? which hath occasioned many to with draw , and seek where to find a people , where true and living prayer and praises are to be found , which effectually reach to the soul , and carry their souls and hearts along to join with them . for neither is it true prayer to hear the words of him that prayeth most effectually by the spirit of god , but where the heart and soul joineth and goeth along by the moving of the same spirit both in speaker and hearers , that is true prayer : again , if people should not so far mis-place those things , as to judg reading , and hearing read prayers to be prayers , or any part of divine worship ; yet if they lean too much on them , and rely more upon them than they should , and have more an eye and regard unto them than unto the spirit of god ; this also will make their reading and hearing , or any other exercise ineffectual unto them , and altogether unprofitable . but secoudly , i shall neither be so hard nor uncharitable ( but am very far from it ) as to judg that all they who hear or read set forms of prayer in private and publick , and seldom or never use extemporary prayer by the help of the spirit , giving them to conceive or express words of prayer , are altogether void of true devotion , and never pray by the spirit : for my charity is so large and free in that respect , that i believe among all people , jews and turks , as well as christians , and many of those called heathens , if they do believe in one only god , and are faithful to what they know , they are at times visited with gentle breathings of the spirit of god , which helps them truly to pray unto him , with desires and affections , and true breathings of the soul after him . it is one thing what the lord doth by high and soveraign acts of his wonderful mercy and condescendence to the children of men ; and another what he doth to them , upon terms of their doing what he only requires of them , and is pleased with , in them . 5. it is objected , if the spirit of god doth dictate unto any men in our days the words of their prayers , in that case , those words would be as good canonical scripture , as any of the prayers of david , or of other holy men , and their psalms recorded in scripture ; which were absurd to affirm . answ. these words of prayer which come truly from the spirit of god , helping and assisting the speakers to conceive and express them , are no doubt real divine testimonies of god's spirit , light and life , according to their measure ; but to compare or equal them to scripture ( as we do not ) so to infer it is unequal . for if all the divine testimonies which originally did livingly and purely proceed and spring from the spirit of god , hadbeen writ , and aded to the scripture , the bulk or volumn of it had been too great ; yea many volumns would not have contained them , and it had been impossible for men to have read them all . therefore god hath wisely and graciously ordered it by his divine providence , that a part of these many testimonies which have come from his spirit should be left upon record , and preserved to all future generations , which were writ by some of the most eminent of his holy prophets and apostles , and which have been unquestionably received in all ages among the best sort of christians , who have had a true discerning , to favour these holy writings and testimonies , and that what hath been so writ , should be generally received as unquestionable testimonies and oracles of god's holy spirit , and acknowledged as a publick standard , rule and touch-stoue , whereby to judg and examine all doctrines and principles of religion held forth by any . now it was altogether necessary that this publick standard and touch-stone of all doctrines and principles of religion , should not be too large and voluminous , but compendious and easie to be read over , and diligently searched and examined in a short time , to find how the doctrines and principles preached by others , did agree , or disagree with them , as the spirit of the lord should give an understanding , and so according to receive or reject them . and god in his infinite wisdom hath seen fit that the writings of the ancient prophets , apostles and evangelists , should only be this publick and universal outward standard , as having some peculiar excellency in them of plainness and briefness , and comprehending much matter in few words , and writ from a deeper and larger measure of the divine wisdom , to which no writings or words since uttered , are comparable in equality , or in the service they were designed for . and more might be said as to this matter , to show the excellency of the scriptures above all other writings or words , the scriptures being generally received and believed , and that worthily , to be pure and infallible testimonies of truth , without any mixture of humane weakness , error or mistake , as they were originally writ and continue at this day ; as to the main , and giving sufficient evidence and witness to necessary truths , which we are not bound to believe equally concerning any other writings , as being wholly and throughout infallible , and therefore may take leave to question them , and accordingly as we find them to agree or disagree with the said publick standard of the scriptures testimony to receive or reject them , in part or in whole . and admitting or granting that many testimonies of good and holy men , their preaching , praying and writing , should wholly agree to the scriptures testimony , and that they have also proceeded from a measure of the same spirit , purely and without all mixture , yet they are not to be made equal with that which by the appointment of god , and general consent of christians , is made the publick standard of truth : as in respect of an outward testimony , for in all cities and corporations the publick standard of weights and measures is of greater and more authority , than any others however so just and agreeable to them . and this objection hath no more force or weight against preaching and praying by divine inspiration now , than it had two or three hundred years after the birth of christ , when it is generally confessed the gift of preaching and praying by the immediate inspiration of the spirit , did remain in the church , and yet their words were not held equal to the scripture in that day . and tho we may not add our words and testimonies ( the purest of them ) to be any part of scripture , yet we dare not be so presumptuous as to say , there never was , nor ever shall be more scripture , than what we have at present ; for it is probable more of equal authority with what we have , hath been , but is lost , and possibly some judged apocryphal ; by one sort may be of equal authority and value with god , and other good men , with other parts of scripture that are acknowledged . neither are all christians yet agreed upon the number of the books of scripture , but it sufficeth that so much is generally agreed upon , as is sufficient to be a publick standard . and lastly this objection can be equally retorted upon the makers of it : for they do hold , that all the words in their set forms of prayer , are either plain express scripture words , or deduced and deduceable from them , by just and necessary consequence of truth , and what is so deduced , are the real commands and of oracles god ; as they ( or at lest as most of them ) say ; as in the example of infant baptism , which they hold to be a command of god , consequently a divine oracle , and yet they confess it is no where expressed in scripture , but only by consequence deduced from it ; the which notwithstanding is justly denyed by many to be any firm or sure consequence of scripture . and if none of their set forms of prayer have come originally , no not in the least measure from the spirit of god in those who penned them , it seemeth a great derogation to those prayers , and to render them of small value with the people ; therefore such who use this objection against us , should take heed lest they derogate from their own prayers , and so fall under the censure of their own brethren . but perhaps some will acknowledg , that the spirit helped those who penned these set forms of prayer , not only by exciting or moving their affections , but also by working upon their understandings , and make them fruitful to conceive the matter or words of these prayers , but not immediately , or by an immediate divine inspiration , as the spirit wrought in david and others who preached and prayed by immediate inspiration , so as to make no use of their judgment and reason , to find out the matter , or chuse the words they expressed . to this i answer , that david , or any other of the prophets and apostles , when they were immediately inspired to preach , or pray , or write , made no use of their judgment and reason , or other faculties and abilities of their souls ; or that the spirit of god which wrought in them , made no use of them , but as meer passive subjects and recipients , is a thing commonly alledged by those men , but no where proved , either from express words of scripture , nor from any just and necessary consequence therefrom . yea the contrary is manifest from scripture , that the spirit of god wrought upon , and used the understanding and rational faculties , and abilities of the prophets and apostles , not as meer passive instruments alwaies , or most frequently , but made them fruitful to work , and co-operate with him ; as paul , who preached and prayed by immediate inspiration ( as they do confess ) said , that he had laboured more abundantly than the other apostles : which was not a meer bodily labouring , but a travelling or labouring in spirit more especially , wherein his understanding and rational faculties were concerned , as well as his will and affections , which is also clearly implied in his following words , yet not i , but the grace of god with me . so that it was not he alone , nor the grace alone , but the grace of god co-working with him , that caused this earnest and servent labouring in paul's soul. nor is there any more reason to say , that the understandings and reasons of the prophets and apostles when they spoke by immediate revelation , were wholly passive , than to say , their wills and affections were wholly passive , or their mouths and tongues when they spoke . and the diversity of stile in the pen-men of the scriptures ( which varieth not only according to the natural gifts and parts ( wherewith they were more or less endued ) but also according to their education and acquired parts ) doth sufficiently show , they were not altogether passive . the stiles and manner of expression used by isaiah , paul and luke , clearly show their education , differing from the homely stile of amos a country-man , who said , he was no prophet , nor the son of a prophet . paul said he could pray not only with the spirit , but with the understanding : meaning certainly that his understanding might be active and fruitful , both to himself and others also . it 's true , the same paul speaketh of a case , wherein the spirit prayeth , but the understanding is unfruitful , as it happened at times when a man was so inspired and moved by the holy spirit , that he spake in an unknown tongue , as appeareth from 1 cor. 14. 13. wherefore let him that speaketh in an unknown tongue , pray that he may interpret . and in this case it is like , that as the soul's understanding was unfruitful , so it was unactive , and was used only by the spirit , as a passive instrument like a pen in the hand of a ready writer : as when the outward ear of a man receiveth the voice of a strange language , which he doth not understand . there are other cases also , wherein the understanding and rational faculties of man may be laid aside , and not used by the spirit of god , when he immediately inspireth him ; as when the highest and most noble faculty of a man's soul or mind is excited , and wholly imployed and exercised by the spirit , which by some is called the spirit of the mind , by others the visual or intentive faculty of the soul , which seeth god as he is pleased to reveal himself ; and whereby a man hath a sense or perception of divine or spiritual things , without any use or exercise of his understanding , reason or imagination , as in a spiritual rapture and extasie . but for most part the understanding and reason was used and imployed , yea and the memory also , by the prophets and apostles , so as to remember what they had read or heard , and seasonably to apply it to the present occasion , when they spoke or writ by immediate revelation or inspiration . for immediate revelation or inspiration doth not exclude the use of means whether inward or outward , it only implyeth a most near and close , or intimate conjunction and union of the spirits operation with the soul in the use of means , as well as when they are not so used : and solomon , who is generally acknowledged to have writ both the books of the ecclesiastes and proverbs , by divine immediate inspiration and revelation ; yet he saith , eccles. 12. 10. he sought to find out acceptable words , &c. so that the spirit of god made use of that faculty or ability of his soul ( which is called by logicians invention ) as well as his judgment ; not that he had any trouble or difficulty to find out those acceptable words , but the spirit making his understanding fruitful with plenty of matter , and seasonable and suitable words , he freely and without any trouble or disquiet of his mind , used such acceptable words . 6. it is objected , that even they who pray ex empore by the spirit in a congregation of people , do stint or limit the spirit in the hearers , and their understandings and attensions , to consider what they who speak say , no less than if they heard a set form of prayer read unto them . answ. this is altogether denyed ; for first , the spirit of god in one can never be thought to stint the same spirit , or limit the operation thereof in another , or many , because the spirit is the same in both , and doth ever accord and agree with it self in all its operations , and what it moveth the speaker to speak , it moveth and inclineth the hearers to consider , and where true unity is witnessed with one inward voice and cry of their hearts , they speak the same things unto god , their hearts at every sentence , saying amen , to what they feel and perceive to come from the spirit of god in them who speak . nor doth it hinder the understanding and attention of the hearers , in being exercised towards the spirit 's workings and openings in themselves : for many , yea and most times , what the spirit speaks through one , doth excite the understandings of the hearers into more faithfulness , so that they have more opened and revealed unto them by the spirit , than what the speakers words did import ; as oft also the like falleth out in discoursing upon a natural subject , where the words do signifie more to some hearer , than they do to the speaker himself , exciting clearer and fuller notions or ideas of truth in him : and thus even natural arts have been perfected , when the first inventers had but some small beginnings ; others by those beginnings have been excited to find out more perfect things ; as the bringing of the first words of a sentence to a man's memory which he hath forgot , doth oft excite his memory to remember the whole sentence . nor is the mind of man so strait or narrow , but it can well enough attend to what another man sayeth in preaching or prayer , and also to what god inwardly doth suggest , or reveal unto him : and the liberty of the hearers understandings and spirits is manifest in this also , that after one has prayed in words , if the same spirit reveal any thing to be spoken in preaching or prayer by any of the hearers , he is free to do it without giving any offence , which was the order prescribed by paul , to the church of corinth . 7. it is objected , that set forms of prayer are most for the edifications of the people , who by often hearing of the same prayer can commit it to memory , and so it passeth to the understanding , and remaineth with them ; whereas extemporary prayers pass away for most part , as a sound , and are little remembred . answ. this also is altogether denyed , viz. that set forms of prayer are most for the edification of the people ; for admitting or supposing that the hearers commonly by oft hearing these set forms had them all perfect in their memory , yet it will not follow that they have a true understanding of them ; for men may and do remember many things which they do not understand . but again , either these set forms of prayer are few or many ; if few , they cannot give a large understanding to the people , if many , they cannot be well remembred by them , and if they were as many as would fill many volumns , they cannot give so great occasion to edifie and inform the understanding , as these prayers which proceed ex tempore , by the inspiration of the holy spirit in holy men , which must needs be many more , and containing much more matter , than the greatest book of ever so many set forms of prayer can . for on this account it is as i reckon , why men are not tyed to set forms of preaching , but are allowed freely to exercise their gift , because that is more edifying to the people , than set forms to preach by would be unto them . and the same reason is as good concerning praying as preaching . and tho words of ex tempore prayer without the spirit , pass away as an empty transient sound , yet by and with the help of the spirit both in speakers and hearers , they take impression both upon the understanding and memory of people , who are made tender and sensible : and tho all or most of the words spoke be not remembred , yet if they have that good effect to open the understanding , and work holy affections in the souls of people , it is sufficient to edification : for where a thing is well understood , a man needs not concern his memory much about it : as he who understandeth the reasons and grounds of rules and precepts of art , he can practise the things belonging to that art better with his understanding , without thinking on those rules , then he who only hath the rules of art in his memory , but understandeth not the reasons and grounds of those rules . nor can these forms be so edifying as extemporary prayer by the true spirit of god , because they cannot so universally in all particulars reach to the various states and conditions of peoples souls . and to say that all the various states of peoples souls , if there were a thousand of them , are comprehended under the words of those general set forms doth not satisfie . for as on the one account set forms are too few , and strait or narrow to reach all particular states , and seasonable times ; so if generals can serve , these set forms commonly used are too many ; because one only set form of prayer contained in a few words may in general reach to all peoples states , and surely none doth or can better do that , than the prayer which christ taught his disciples . and if men deny that they have any assistance of the spirit to help them to conceive these set forms of prayer which they use , were it not better to collect together forms of prayer out of the old and new testament , putting all these words and sentences together which are most to the same purpose , or if belonging to several purposes that have some fit connexion together ; and so the words of their prayer would be pure scripture words , without any mixture of the words of man's wisdom , which are oft times very unsound . 8. they object , that many who pray extempore contradict one another in thrir prayers , ask contrary things ; and therefore both such prayers cannot be from the spirit of god , which as it is one in nature , so in operations , ever agreeing and in unity with it self . ans. the whole weight and stress of this objection , lyeth upon persons and men , and not upon the principle , to refute or refe● it in the least , and as for these who most commonly pray contrary one to another , they are such , who do not pretend or lay claim to pray by divine immediate inspiration . but if both sides should lay claim thereunto , and yet contradict one another in their preaching or praying , it only proveth that the men are faulty , sometimes on the one side , and sometimes on the other , and sometimes they may be faulty and wrong on both sides , but the principle remaineth still unblamable : nor hath this objection more weight now than in the daies of the true prophets of old , against whom the false prophets both preached and prayed , and pretended to be also divinely and immediately inspired , as well as the true . and lastly , this objection can be well enough retorted , for they who pray by set forms , may pray contrary one to the other . the greek and latine churches had both set forms of prayer , and prayed one against another , as well as preached , when that great zeal and schism came to be between them . and how many preach against one another , who pretend to scripture and good reason , and also to good literature , which yet is no just reflection on any of these three things , but only on the men or persons , who abuse them . 9. it is objected , that paul in his epistles used the same forms of salutations and prayers , both at the beginning and end of them frequently , and therefore he could not be against set forms , who used them so much himself , as grace , mercy and peace from god our father , and the lord iesus christ , at the beginning of divers of them , and at the end , grace be with you , &c. answ. these little short forms , being ( as is already said upon another occasion ) expressions and significations of the prayer of aspiration and affection , and not of that called discursive prayer , which require divers sentences , do not infer that set forms may be used in discursive prayer . for when the heart and affection is earnestly and zealously bent and moved to desire one only thing , it may be expressed in one sentence , and as oft as that affection is renewed , the expression of it in the same sentence , as it freely ariseth in the heart , may be renewed also : but men find it not so in discursive prayer , or other discursive exercises . as when men at this day commonly write epistles one to another , they retain some little common forms of salutation , at the beginning and end of their epistles , which are commodious and not thought strange not disliked . but if a man , yea , if a school-boy at school , should alwaies write to his father or kindred , the same words throughout , without any alteration , they would say he were a fool and void of understanding , to be so barren as to have no new matter in his epistles , even when daily occasion is given . 10. it is objected , that god is not delighted with variety of words , and novelty of matter and method in new stiles , and flourishes of tropes and figures , and is far unlike those squeemish stomacks , or delicious and lustful appetites , who every day seeketh after variety of dishes , or else they cannot be satisfied ; at being the heart that he requireth . answ. it is true , god is not delighted with variety of words and sentences as man is , or after the manner of men : but yet , he requireth that every man make use of the graces and gifts which he hath given him ; and they being the works of god , and proceeding from him , he may be said to delight in them , and in their manifold variety , as he doth in all his other works , altho not after the manner of men , yet after such a way and manner , as becometh his infinite greatness and perfection . and tho it be the heart that god mainly requireth and regardeth ; yet he commandeth us to love and serve him , with our whole man , which is our reasonable service ; and we are to love him with all our understanding , as well as heart , as the scripture saith , and the best and most fruitful part of our understanding ; and all the gifts belonging to it , our judgment , reason , and elocution , may and ought to be employed in his service , and in this particular service of praver , as holy men of old , who used their understanding and reason , and such elocution also and variety of expressions , as god had given them : and so ought every man to do , as the spirit of the lord leads him , and works upon him ; and those gifts he has given him without affection or stretching and straining beyond his measure . and tho we find no affected or artificial eloquence in words of man's wisdom , which is carnal and from below , yet a true eloquence and excellency of speech is to be found in many places of scripture , both in the preachings and prayers of the lords servants that stand on record , far surpassing all the eloquence that either the masters or disciples of that artificial eloquence , so much admired in the world , ever arrived or ever can arrive at , meerly as such . and likewise the same argument may be retorted , in respect of using any words at all in prayer , whether extempore or by set forms , because to speak properly god is not moved by any words , and hath need of them , who knoweth all oue most secret thoughts and desires without words . and if it be said that words are used to men , because they have a leisure to excite their affections ; then i say , and variety of words with new matter , as the heart of man conceiveth them by the help of the spirit hath the like service , and that more effectually , as abundant experience doth prove ; then set forms of prayer , read out of a book , especially when the reading is accounted prayer , whereof we find no instance in scripture , that ever at any time reading was accounted prayer , though prayer of the heart and affection may and oft doth follow and accompany serious reading and hearing . 11. they object , that solomon forbids men to be rash with their mouth , or to let their heart be hasty to utter any thing before god ; for god ( saith he ) is in heaven , and thou upon earth , therefore let thy words be few . answ. but he doth not conclude , therefore let thy prayer be in a set form of words . for here only he reproveth vain repetitions , and the pharisaical spirit , which thought to be heard for their much speaking , as christ did also reprove the same . and certainly solomon was far from forbidding all extemporary prayer , in these words , eccles. 5. 2. which may very well be conceived in few words as well as marry ; for he used it himself at the dedication of the temple , as at other times , although i shall willingly grant , that ex tempore prayer without the spirit ( where the mind of man irreverently rambleth and wandreth into airy imaginations ) is here and every where else forbidden in scripture : and wheras some also except against ex tempore prayer , as being monstrous like , because of the smalness or shortness of time , betwixt the conception and birth of that kind of prayers ; however this argument may be used against ex tempore praying without the spirit , that can have no place against praying by the spirit , unless such objectors will also cry out against the ex tempore prayers made by the prophets and apostles of old , as being monstrous or monsters on that account ; but i hope they will be more sober . and tho in some respect the time be very short , as perhaps a moment or instant betwixt the conception and birth of prayer , as to the words or expressions , yet the substance and root of prayer , wherein the very essence and life of true prayer doth chiefly consist , is long time conceived in the soul , before its outward birth or expression in the mouth , and is a constant abiding thing in the soul. 12. many who pretend to pray by the spirit , and have used , or do as yet use ex tempore prayer , discover many weaknesses in those prayers , as vain repetitions , impertinent sayings , light and airy phrases , and unsound matter and expressions , to the causing many people to abhor the sacrifices , rather than to be piously and religiously affected with those prayers . and seeing few , if any have a spiritual gift of praying ex tempore , with words conceived by the help of the spirit ; and that yet publick prayers in congregations and assemblies of people are necessary ; is it not better to use set forms of prayer in sound words , then to adventure on ex tempore prayer without the spirit . answ. as for all these weaknesses , which men have discovered or may discover in ex tempore praying , they reflect , as is said , upon the men , but not upon the principle . and when most of these weaknesses have appeared , it is in men , who pray without any pretence unto immediate inspiration of the spirit , or belief that they have it : and such men , i confess , should lay aside their ex tempore praying , and wait upon the spirit of god , to receive help from him to pray , first believing that it is to be received , as it is waited for . and these also who pretend to pray by the spirit , and yet do nothing so , but are meerly guided by their floating and airy fancies and imaginations , should desist from such a practice , and come with silence both outward and inward , and in the same wait for the true spirit of prayer to help their infirmities , whether with sighs and groans that cannot be expressed , or with distinct and audible expressions . but surely , these who indeed pray by the spirit , keeping close and chastly to the same throughout , from first to last , bewray none of these weaknesses ; and though they may use repetitions , yet if the spirit move to use them , and that there be any vertue or savour of life in them , they are not vain but profitable , and like the warbling notes , repeated sounds of a skilful musician , in a musical descant , which rendred the method more sweet and pleasing ; and such serious , grave , and weighty repetitions we find oft in the psalms of david . and these also who use set forms of prayer , have need that they use not vain repetitions ; for some who have heard these set forms , have been as much disgusted and offended with the many repetitions they find there , as others with those elsewhere . now it may at times happen , that a man may be partly assisted and helped by the holy spirit to conceive words of prayer , and good and servent affections , and yet through humane weakness , may discover some frailty in his prayer , who yet is not altogether to be rejected or discouraged . but great care ought to be had by all , who make mention of the name of the lord , that they bring forth nothing but that which is pure and without mixture , even a pure offering and sacrifice unto the lord , who is pure . and suppose few or none , in many places or congregations , have the spiritual gift of praying ex tempore , by the spirit helping them to conceive the words of prayer , yet there is no need of praying by a set form ; for if the principle and doctrine of truth , were once received and believed , that god giveth his assistance by his spirit to all who desire it , and whom he thinks worthy of it , or fit to bestow it on , for the edification of others , to pray ex tempore , with words truly edifying , quickening and refreshing , as people did but wait a little time in sincerity for such a divine gift , it would be given to a sufficient number of them , and until it be given it is better to pray with affection of heart , though without all words , and wait in silence for a further gift and measure of the spirit , then to be rash or hasty to pray without the spirit , either ex tempore or in a set form. and to help the weaknesses of many who cannot bear well long , or much silence , such as are serious and best affected , as they find a freedom and liberty in the lord , may read unto the people , or unto their families , the holy scriptures , which was an ancient custom in the primitive church ; but that reading is not to be used as prayer or worship , but only as a mean to excite prayer and good affections and defires in them , as it pleaseth the lord to concur and give his blessing unto the same , and also for information and doctrine . what is there said all along in this treatise of praying by the spirit , helping to conceive the words of prayer , is also to be understood of singing and praising god with a psalm ; and the reasons and arguments drawn from scripture for the one serve equally for the other ; for all singing and praising with a psalm or psalms , in gospel times , was a spiritual gift , as is clear in the church of corinth , when some had a psalm to utter or express in words ( and others went along with them in unity of spirit , making melody in the heart , though not a● audible noise , pronouncing the same words ) as some had a doctrin and some a revelation , some an interpretation , 1 cor. 14. 26. the end . notes, typically marginal, from the original text notes for div a47146-e3530 ☞ quadriga salutis, or, the four general heads of christian religion surveyed and explained ... with some few annotations annexed at the latter end. powell, thomas, 1608-1660. this text is an enriched version of the tcp digital transcription a55565 of text r13515 in the english short title catalog (wing p3073). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 184 kb of xml-encoded text transcribed from 79 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a55565 wing p3073 estc r13515 12254959 ocm 12254959 57360 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a55565) transcribed from: (early english books online ; image set 57360) images scanned from microfilm: (early english books, 1641-1700 ; 157:11) quadriga salutis, or, the four general heads of christian religion surveyed and explained ... with some few annotations annexed at the latter end. powell, thomas, 1608-1660. [28], 126 p. printed by sarah griffin for philip chetwind, london : 1657. written by thomas powell. cf. bm. reproduction of original in british library. eng church history -17th century. christianity -early works to 1800. a55565 r13515 (wing p3073). civilwar no quadriga salutis. or the four general heads of christian religion surveyed, and explained 1. first, in aphorisms or positive maxims. 2. seco powell, thomas 1657 31632 210 180 0 0 0 0 123 f the rate of 123 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2003-05 tcp assigned for keying and markup 2003-06 spi global keyed and coded from proquest page images 2005-02 ben griffin sampled and proofread 2005-02 ben griffin text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion qvadriga salvtis . or the four general heads of christian religion surveyed , and explained 1. first , in aphorisms or positive maxims . 2. secondly , resolved into questions and answers . with some few annotations annexed at the latter end . ita doce , ut cum dicus novè , non dicas nova . vincent : lirinen . commonitor . cap. 27 london , printed by sarah griffin , for philip chetwind , 1657. to the honorable and my worthily honored lady , the lady eleonor williams , of gwerneuet . it is the advice of one of the greek orators , that we should dedicate temples to the gods , and books to them that are like them , that is , to persons of honor and vertue . madam , we build no temples , but if we can contribute any thing towards the temple of god to repair the ruins thereof , it is the highest point of our ambition and hopes . this small treatise which is designed to that end , you have a double right in . 1. by the general obligation you have upon the author , whose best of services and endeavours , you may justly lay claim unto , by the constant favours , wherewith you have cherished him ( for many years ) through all the sceans of fortune : when the countenances of others were shut up and wrapt in clouds and darkness towards him , yours was alwaies open and serene ; whereby you gave a silent testimony to his innocency , and raised up his spirits when they were at their lowest dejection and abatement . 2. by a particular interest you have in this work , which you ( with some of your neerest and dearest relations ) have with a propitious hand promoted towards the press , especially the counter-part of it , whereby if our countrey-men shall reap any benefit ( which is my hearty wish ) they must bless god and you for it . it is my joy , and it will be your crown , that you and your children like that elect lady ( in st. john ) and her children , do walk in the truth and persevere therein , in these daies of apostasie : in this hour of temptation which is come upon all this kingdom , to try them that dwell therein . the principles which are here treated of , and upon which , your faith is grounded and your eternal hope is built , have been your ballast and anchor-hold , to keep you firm and stedfast in the day of your temptation , when you were beset with two contrary winds , one that would have fill'd your sailes for rome , and the other that would have hurried you a clean contrary way to the other extreme , for some spirits know no mediocrity or moderation . but by the strength of your own judgment and education , and by vertue of these catholick principles of the christian faith , which you imbibed in your younger years instead of romances , you have been able ( through god ) to defeat the designs and to withstand the suggestions of those that thought to lead you away captive , as easily as the first tempter did her , that was the first of sex . in the strength of the lord hold on your course , and finish your race , and hold fast your crown , that no man take it from you . madam , i am infinitely engaged to all the fair issue of your body , and since i cannot requite their kindness severally , i hope it will be some satisfaction of my debt and engagement that i pay this homage to you that are the fountain of them : as in ancient times , men payed certain rites and observances to the springs of those fair streams , which bathed their houses and watered their lands : magnorum fluminum capita veneramur , &c. indeed , so strong a pulse of gratitude beats in my breast , that if my power were equal to my will , i would erect a monument of brass to your memory , and unto all those , whose heroick charity durst look ( with favour ) upon the lords ministers in these sad and evil days : when some others ( of baser alloy ) would shun them , as things blasted , and would scarce speak with them , much less for them , or succor them , in the day of their distress , like that vulgar herd , in the poet : which follows fortune , ( t is their guise ) and men condemned , allwaies flies . but madam , you and yours are acted by nobler and more christian principles than these drossie and earthly things ; and i shall sooner meet with them that will envy , and secretly repine at this character , i give you , than such as will study to deserve the like ; though i shall never envy them the praise of well-doing , where-ever i shall find the least measure of desert . i do not know , whither i may live to finish a better piece than this , being long since taken away from the book , by secular cares and encumbrances , to make up the breaches of a ruinous fortune , seldom retiring within my self , and that but by snatches and broken intervals : i have therefore thought it best to record my gratitude upon these leaves rather than to leave the duty to future contingencies : and instead of a richer monument which i would erect to your vertues , i have shadowed forth my thoughts by an hieroglyphick or emblem in the ensuing page , which may chance last as long as some tombs of grosser materials , and serve to as good purpose . now the god of peace who brought again from the dead the lord jesus , the great shepherd of the sheep , make you perfect in every good work to do his will : until you have finished your course with joy , and be translated hence full of daies , honour , and contentment . madam , this is the hearty wish of him who doth unfeignedly pray for the wellfare and happiness of your whole family , even your ladyships ever engaged , tho. powell . i have delineated this tree in the precedent page , according to the description of benzo an italian , who spent 14 years in surveying the vast continent of america and the adjacent ilands . it grows in an iland called hierro or ferro , which is one of the canaries : there is no other tree in all the iland besides , neither any water to refresh the inhabitants but what this tree affords , the bowels of the countrey being iron , from whence it hath its name . it may be a fit emblem of a charitable person in an uncharitable countrey , and may have other fit and apposit applications . it is mentioned by sundry geographers and travellers , as hugh linschotten , petr : bertius in his description of the canaries : sir rich: hawkins in his navigations , and described by the excellent du bartas , thus , in the i le of iron , one of those same seven whereto our elders happy * name have given , the savage people never drink the streams of wells and rivers , as in other realms ; their drink is in the air , the gushing spring a weeping tree out of it self doth wring : a tree whose tender-bearded root doth spread in driest sand ; his sweaty leaf doth send a most sweet liquor : and like as the vine vntimely cut , weeps at her wound the wine in pearled drops , incessantly distills a royal stream , which all their cisterns fills . a preface . what books are abroad in the world , either of this kind or any other , i am but little acquainted with , of late times ; living remote from the kiriath-sephers , the common marts , and staples of such marchandises ; and being rendred both unable to buy and uncapable to employ them . yet my reason tells me , and it is the common voice and vote of divers others as i hear , that catechising is a very necessary expedient for the preservation of christian religion among us , and the most probable means , if not to recover the diseased from infection , yet to preserve the sound from being infected . the principal way of fortifying against false teachers , is to be well-grounded in the principles of true teaching , that is , of the doctrine of christ ; without which , men are like chaff , without any solid grain in them , which are soon blown away from the floor of the church ; and tossed to and fro , with every wind of vain doctrine , like a ship without ballast or anchor ; and like a building , that having no basis or foundation , is easily storm'd down , and demolished . and hence it is , that the master-builders of our sion ( who have spent much pains in the pulpit , yet ) because they have spent so little in foundation-work , have found that they did but aedificare in ruinam , and that all their labour was but lost in building . the smallest of gods creatures do often read lectures unto their master , man : the pismire reads a lecture of providence and industry : and the bee reads a lesson of wit and sagacity . for this wise little foul , when she goes abroad a forraging , and is ( perhaps ) surprised with windy-weather ; before she adventures back again , she takes up some gravel in her fangs , to balance her little body , and then she hoises sail , and steers her course home-wards , more stedily . — saepe lapillos ut cymbae instabiles , fluctu jactante , saburram tollunt , his sese per inania nubila librant . if men would learn the like providence , before they adventure forth in windy-weather , among the storms and counter-tydes of disputes and controversies in the world , as to take in the ballast of catholick principles which are here treated of , they would certainly hold their road and course with more safety , and less danger of making shipwrack of faith and a good conscience . they would not fluctuate like those unstable souls that optatus speaks of , inter licet nostrum et non licet vestrum , nutant & remigant populorum animae . for let the winds blow , and the waters flow , and the devil storm never so much , a well-principled christian knows how to steer his course , and where to rest and cast anchor . this is the benefit and advantage of catechistical exercises and of building up a christian methodically , from the foundation upward . such an edifice , being {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , an harmonious building ; the super-structure being cemented to the foundation , and the roof and covering being adapted to the super-structure , and all parts being framed and compacted according to the rule of proportion , is most like to last and bear up , and to prove storm-proof . now the subject matter of catechising ( as all know ) are the first principles of christian religion , which st. paul calls the elements , and the beginnings of the doctrine of christ . as there are principles in all sciences upon which the whole art depends , and upon which it is built as upon a foundation : so in this architectonical science , and the art of saving souls , there are certain principles which are of such moment and consequence , that he that hath not these , hath nothing ; he graspeth a cloud , his soul is empty , like a hungry man that dreameth he is eating , and loe , when he awaketh , he is empty . and the principles of this divine art , are these four : the creed , the commandments , the lord prayer , and the sacraments . these are the catholick principles of the catechism ( saith reverend perkins ) which have been agreed upon , ever since the apostles daies , by all churches of the world : these are fundatoria religionis , the foundations of that city that came down from heaven , which was four square ; these are the four elements that do constitute the christian faith ; the vials wherein the vital substance of religion consisteth . they are ( in brief ) the antient land-marks that have been settled since the foundation of christendom , and points that have been generally and universally received , wheresoever christ had a church ; being heyr-looms ( as it were ) and standing implements of the church from the beginng ; and descending down from age to age ( indisputably ) to the heirs of salvation . amidst all the garboils of the church when it hath been ( most ) torn with schi●ms and over-grovwn with the tares of heresie ; in those times , when it required some wit to be a christ●● , and to continue so , god reserved this seed unto his church and people , and preserved the vitals of christianity un-invaded , at least among most men , and in most parts of the world . true it is , that satans pioners have been busie ( in all ages ) with these foundations , and have turned up every stone in it yet that will not prejudice the universality of them , no more than some hills and vallies do perjudice the roundness of the earthly globe . so that , i may here fitly apply a piece of that remonstrance , which the renowned athanasius patriarch of alexandria ( together with the bishops under his patriarchate ) presented to the emperour jovinian , being newly advanced to the empire , to induce him to quit the arrian party and to embrace the orthodox faith . the confession of faith which we present unto your highness ( most sacred emperor ) is received by all the churches of god every where , as in spain , britain , france , italy , dalmatia , mysia , macedonia and all greece : by all the churches of africa , sardinia , cyprus , creet , pamphylia , lycia , isauria ; the churches of egypt , lybia , pontus , cappadocia , and the neighbouring regions of all the east , excepting some few of the arrian faction that do oppugn it , non tamen inde praejudicium fieri potest orbi universo : they are but as the dust of the ballance , and their paucity cannot prejudice the universal consent of the christian world , as bearing no proportion with it . i may say the same of these catholick principles that are handled in the ensuing pages : and therefore it is safe yea necessary to embrace , quod ab omnibus , quod ubique , & quod semper , &c. for there is nothing of this nature , that hath such an impress of universality , antiquity and consent upon it , that is not apostolical . for as the apostles , in all points that they preached , were unius labii , of one lip and language , though their bodies were far a sunder : so were the churches that were planted by them . they had all the same depositum , the same body of theology , form of doctrine , and system of saving and necessary truths , entrusted to them , which they also transmitted to the next generation , as faithfull trustees and depositaries , from whom they were handed over unto us , under the same trust and obligation of bequeathing them to our posterity , until christ himself cut off the entail . let none therefore over-look these things , or despise the day of small things , for by over-looking these , we have almost lost our religion : while we wander in vain fantasies , following after new notions , or new-nothings , chymical and chymerical divinity and such quelques-choses to please the fastidious and irregular appetites of this age , we are bewildred , like travellers that disdaigning the beaten and obvious road-waies , are alwaies seeking out short cuts and compendious traverses , till they be entangled in some thickets , and can hardly meet with the right way again . ardua dûm quaerunt , amittunt vera viaï . wherefore despise not ( i say ) these small things , without which , none ever came to be great , in solid and saving knowledge . god hangs great weights upon small wires : all religion hangs upon these few plain principles which are radical verities , from whence all others are extracted , as numbers from their rootes , and conclusions from their premisses . when the french called upon the english ( that came to the aid of henry the 4th . ) to hasten their slow march , one of the english commanders replyed : with this march , our forefathers did once over-run all france : we may say in like manner , that how meanly soever some may deem of these things , we know that by these waies and means the gospel marched over the world , the primitive christians won the field , subdued whole kingdoms unto christ , and at last , won heaven for themselves . by this means the protestants got ground of the papists , as the pope himself once did complain ; and divers * romanists have confessed that the protestants never used a more mischievous engine against rome than catechising ; and thereupon they fell to counter-work them by the same way , and fram'd catechisms of several sorts ; and surely if ever they get back of us that ground which they have lost , it will be ( as a reverend man hath long since premonished ) by this way , by their more exact care in requiring of this duty from the parochial ministers . i will preface no farther in this business , but advertise the christian reader that this synopsis was intended for an explanation of the church-catechism , and ( indeed ) to succeed it in the order and method of teaching : for this presupposeth the learning of the other , and the having it by heart before hand , as the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the milky way , which all children should first tread in , and learn to order their steps by . the romans caused their youth to learn the laws of the 12. tables by rote ; and why should not christian children learn that more excellent law of the two tables and the other heads of christian love in their tender years , when the memory is most receptive of good impressions , & most retentive of what is committed to it ? this ( indeed ) is fitted and set to the elevation of mens capacities at 12. and 13. years of age , when it begins to be day-breaks in their understandings in matters of this nature . a year or two will not serve to be discipulus catechismi , under the discipline of the catechist : this foundation-work will require more time & pains than so : let none make too much haste out of this lower form , till christ be formed in him , and until these prima fidei lineamenta , the first lines and traces of christ's face , be drawn upon the tablet of his mind . the variety and multiplicity of catechisms which i hear to be abroad , hath kept this ( a while ) under my wing : but at last i adventured it abroad , because i understand , there are but few of those fram'd according to the scheme of the church-catechism ; and another motive of the publication was , the counsel of a pious and learned father of the church , which was , that men should publish various tract● touching one and the same subject , that the same thing coming forth in various dresses , into mens hands , they might be reduced to read and affect them , one way or other . for sometimes the person of an author ( being familiarly known unto us ) invites us to read : sometimes a singular method , and sometimes neatness and elegancy of style , prefers a book to the readers acceptance . if any of these circumstances shall befriend this small piece , and procure it a favourable aspect from the christian peruser , i may hope of some good may be done by it . and god give a blessing to it , according to the sincerity of my intentions therein . and thine eares shall hear a word behind thee , saying : this is the way , walk ye in it , when ye turn to the right hand , and when ye turn unto the left . isa. 30.21 . young man , if thou wouldst christian be in truth , and in reality ; four things imprint upon thy mind whil'st it is tender ( yet ) and kind . 1. first learn the creed , that golden key of true belief , which lets in day . 2. the precepts next must be thy lore to guide thee safe from shore to shore . 'midst rocks of vices , and the sands which threat thy vessel on all hands . 3. then that most holy prayer take , which for thy use thy lord did make to teach thee to send fit desires , lest thou offend with foolish fires . 4. the sacraments in the last place with bended knees and heart embrace , the seals of thy redemption , and thy title to the holy-land : make use of these , if thou would'st fain that life which knows no death obtain . bis tria (1) sunt oranda tibi , credendaque , (2) bis sex : quae (3) peragenda , decem : (4) participanda , duo . of the creed . i. there are four general parts of christian religion , which are received and embraced of the whole church of god throughout the world , and do virtually contain the whole body of divinity : namely , the creed ; the commandments ; the lords prayer ; and the sacrament● . ii. as man was made after a differen● manner from other subluna●y creatures : so he was designed for a different end (a) , to weet eternal happiness after this life : for the attainment whereof , god hath shewed him what to do (b) , prescribed the means thereunto conducing , if he make use of them . iii. the means that god appointed unto man for to arrive at happiness , are chiefly these two . 1. to believe rightly in god . 2. to walk uprightly before him ; that is , according to his will and command , revealed in his word ; this is the whole duty of man . iv. the word wherein god declared his will , is the scripture , which is the authentick rule of faith and manners ; life & belief ; containing all points of necessary and saving truths to make the man of god perfect , and to carry him on to his designed end of happiness and glory . v. all the chief points of faith and right belief , and which are necessary of all men to be received ( to whom they are propounded ) are summed up in those 12. points or articles that are contained in the apostles creed : which creed is the key to all other doctrinal points of religion . vi . the patriarchs and servants of god in old time , were saved by the faith contained in this creed : every article thereof being revealed unto them , and to be sound ( dispersedly ) in the writings of moses (a) and the prophets : for as there was but one (b) church from the beginning of the world : so there was but one (c) faith , which is common to us and them , and to all that shall come after us . vii . of those twelve articles , some do concern god the father , as the first article : some concern god the son , as the six articles immediately following ; and some do concern god the holy ghost , as the eighth article . the four last , do set forth the state of the church , both in this world and in the nex● . viii . the article of christ's descent into hell may safely be understood and believed , either of these two waies . 1. that the soul of christ descended ( locally ) among the infernal spirits ; not to suffer , but to manifest the power of his godhead : which is the interpretation of the fathers , and divers eminent writers * of later age . 2. by descending into hell , no more is to be understood than that christ descended into the state of the dead , and was ( there ) continued for the space of three daies ; which is more generally received of the later writers . ix . to believe the holy catholick church , is to believe that among all the tribes (a) and nations of the world , god hath some chosen servants & a peculiar people , whom he hath taken (b) out for his name ; sanctified with his spirit (c) ; called unto the state of grace (d) ; and ordained unto eternal glory . x. to believe the communion of saints , is to believe that the saints and servants of god are knit ( by an invisible tye of faith and love ) to christ their head (a) ; and to each other , by common participation , and mutual communication of all good things , both spiritual and temporal , as if they were but one body , and were acted by one soul and spirit (b) . xi . to believe forgiveness of sins , is to believe that god doth freely pardon sin to penitent (a) sinners , thtough faith in christ (b) , without any other merit or satisfaction ; and that he hath given power to his church (d) to declare and pr●nounce this pardon ( in his name ) upon just and lawfull occasions . xii . the nicene creed and the creed of athanasius , are but paraphrases and explanations of the apostles creed , upon occasion of heresies that sprung up in the church ( about those times ) touching the holy trin●ty and the incarnation of christ : but they contain nothing material or substantial , that is not couched in the short symbol of the apostles . xiii . that little hymn of glory , called gloria patri , &c. is ( as it were ) a little creed , and an abridgement of the apostolical ; brought into the church about the time that arrianism prevailed , for to be a badge to distinguish the orthodox believers from the heterodox or mis-believers : for by giving glory to god in this form , they confessed the trinity in unity , which the arrians opposed . a prayer . blessed be thy holy name , o lord , for all the holy scripture which thou hast given us , for a light unto our feet (a) and a lantern unto our paths : and particularly for that part of it , which thy holy apostles have delivered for a summary of faith , and a rule of right belief ; to teach us , to know thee the onely true god , and jesus christ (b) whom thou hast sent . lord strengthen and confirm this faith in us more and more , that we being built upon the rock (c) , and the firm foundation of the prophets (d) and apostles , may stand up stedfast , unshaken and unmovable , against all the temptations of satan ; both against the strong blasts of persecution , when any shall arise ; and against the breath of seducers , which do daily lie in wait to deceive , and to beguile unstable souls . that so holding fast this (f) pledge , which was once delivered unto the saints , we may ( at last ) obtain the end (g) of our faith , even the salvation of our souls , through him , who is the author (h) and finisher of our faith , jesus christ the righteous . vnto whom , with the father and the blessed spirit , all glory be rendred , by all the church , as in the beginning , so now , and to all ages of the world , amen . of the commandments . i. the second general h●ad of christian religion are the commandments , which are the breviate of the law moral , and of all the practical duties of humane life : it is the rule of our obedienc● , the tree (a) of knowledge of good and evil , shewing what is good (b) and what is bad , what is to be followed , and (c) what to be eschewed . ii. our saviour christ did not abolish the ten commandments , for it is a law founded in nature (a) , and natural equity , and therefore is unmovable and unchangable . it is the eternal rule of justice to all persons , to the end of the world : for the gospel doth not exempt any persons from natural or moral obligations , at any time . iii. christ freed us from the ceremonial law ( which was grown to be (a) unsupportable ) but not from the law of good manners (b) , which was promulgated upon . mount sinai : he hath freed us also from the rigor , and punctuality of this law , but not from the regiment of it . and lastly he hath freed us from the curse (c) of this law , or the curse annexed to the breach of it , when he was himself made ● curse , by suffering an accursed death for our sins (d) . iv. this law called moral , is a holy (a) and perfect (b) law , having a spiritual (c) as well as a literal sense : being made to regulate the whole man , both outwardly in his members , and inwardly for the thoughts and intentions of the heart (d) . christ did fullfill this law by doing it , not by filling up the vacuities of it : for there was no defect or imperfection in it (e) . v. god summed all moral duties in ten general precepts , or ten (a) words as moses calls them . our saviour christ reduced these ten into two , and st. paul into one , even love : love (c) is the fullfilling of the law , and the end and complement (d) of it : (b) that is , love towards god , and love towards our neighbour ; this is the total sum of the moral law . vi . though the law be so nice and exact (a) in it self that we cannot perform it so fully as we ought , or as it requires (b) , nevertheless we may ( gods grace assisting us ) perform it so far as to find a gracious acceptance with him , through christ (c) : the doing the uttermost of what we can (d) , and the bewailing of what we cannot do , is all that the mercifull god requires at our hands in this point . vii the precepts of the first table do contain the duty of man towards god , being given to direct him in the service of his maker , and in performing both the internal (a) and external worship that is due unto him : for he that made both soul and body , expects the service of both , and to be glorified in both (b) . viii the precepts of the second table do contain the duty of man towards his neighbour , obliging him to love him (a) as himself , as his fellow-creature (b) , hewn out of the same (c) rock , made by the same hand , and bearing the same stamp impress and superscription with him , even the (d) image of him that made both the one and the other . ix . the commandements are but few in number , and short in words , but they contain much in a little : for where any particular virtue is commanded , all virtues of the same kind are ( under that name ) commanded : and where any vice is forbidden , all vices of that race and kind are forbidden likewise . x. where any virtue is commanded , there the opposite vice is forbidden : and where any vice is forbidden , the opposite virtue or duty is commanded , by the rule of contraries . as where stealing is forbidden , there honest labour frugality and industry in our calling is ( im●plicitly ) commanded , that men need not be forced to steal . xi . where any duty is commanded , there all lawfull means conducing to that duty are ( cacitly ) commanded : and where any vice is forbidden , there all the means and occasions (a) , as also the allurements and provocations that do any way tend or induce thereunto , are likewise forbidden . the prayer . most holy god , who art glorious (a) in holiness , and who wilt be sanctified (b) in all that come nigh unto thee : thou hast been graciously pleased to declare thy will unto us , and to shew how thou wouldest be served and obeyed (c) , and what thou (d) requirest of us , while we dwell in tabernacles of flesh . thou hast given us a holy and a perfect (e) law to be the rule of our obedience , and the square of all our actions ; lord open our eyes , that we may see the wonderous (f) things of this law , see the fullness , and purity , and perfection of it . write it ( we pray thee ) in the tables (g) of our hearts , that we may see it there , and do it ; and assist us with thy good spirit , that we may embrace and follow every virtue that is there commanded , and shun every vice that is forbidden , and study to be doers of the word , and not hearers onely , deceiving our own souls (h) . and though we are not able ( through our natural depravedness and corruption ) to perform thy law and commandments so exactly as we should , yet o lord our god , we beseech thee to accept of our sincere indeavours , who knowest our weaknesses and disabilities , knowest what is in man , and whereof he is made (i) , and dost often accept of the will for the deed , even so accept of our imperfect obedience , for his sake , who hath fullfilled all righteousness , and accomplished thy will in all points , even jesus christ , our onely mediator and redeemer . of the lords prayer ▪ i. there is none in this world that is so full and self-sufficient , but doth want somthing , and must seek out of himself for a supply of that want : nature (a) dictates and suggests , that prayer and supplication is an effectual means to obtain this supply ; and that humble address must be made to him that hath all , and wants nothing (b) . ii. though god be rich (a) in mercy towards all , and knows all our wants better than our selves , yet he expects to be asked before he gives (b) : he requires us to acknowledge our (c) wants and weaknesses , and to lift up a prayer in faith , and then he will meet our desire● , if they be just (d) and convenient . iii. most men are ignorant (a) in the duty of prayer , and know not how to pray as they ought (b) , or to pray according to gods will (c) ; therefore our saviour christ ( at the request of his disciples ) did prick down a lesson for that purpose , as st. john had done for his disciples (d) : he gave them a prayer which they might use without fear of offending , by presenting unfit or unlawfull desires . iv. that form of words delivered by christ in the sixt of matthew and the eleventh of luke , is not onely a pattern to pray by , but also a formal prayer , and a full comprehensive one ; being an inventary of all our wants , and suiting with all persons , times and occasions . v. as it is a prayer of it self : so it is the law and line of all our prayers : the rule and directory for composing of all prayers that suit with mens particular occasions ; and the standard whereby ●hose prayers are to be examined , whether they be made according to the pattern shewed in the mount * . vi . the lords prayer must ( in all reason ) be esteemed above the best of h●mane compositions . 1. by reason of the excellency of the author , who was the wisdom (a) of his father : and in whom were hid all the treasures (b) of wisdom and knowledge ; and unto whom the spirit was not given by measure (c) . 2. for the acceptableness thereof with god : for when we supplicate the father , not onely in his sons name (d) , but also in his sons words , we may ( with good reason ) suppose , that our requests will be the sooner heard , and return with better success . vii . yet , neither the eminency of the composer , nor the art of the composition , do recommend a prayer so much , as true saith (a) , and fervent affection (b) , as also humility (c) , and due reverence (d) ; which are necessary dispositions and qualifications in any person that shall send up this prayer , or any other . viii . a ●●ayer composed by another ( whither read or repeated by heart ) is as usefull and prevalent as any made by our selves , if devotion be in the heart . and the same prayer may be often used ( as (a) christ did ) if the same grace be still wanting : god is not delighted with varying of phrases , or suits of several dresses . ix . in the lords prayer we are taught to say , our father : in the creed to say , i believe , &c. to instruct us that every man must believe for himself , being to be saved by his own (a) saith : but we must pray for others (b) as well as our selves : for as charity begins at home but doth not end there : so doth prayer ; though it hath one foot in the center of a man's self , the other foot doth fetch a compass about the world . x. the lords prayer doth consist of six petitions , equally divided between god and man : whereof , the three first . 1. hallowed be thy name , 〈…〉 2. thy kingdom come ▪ 〈…〉 3. thy will be done , 〈…〉 the other three 1. give us this day , &c. do concern man . 2. forgive us our trespasses , do concern man . 3. lead us not into , &c. do concern man . xi . to pray in some language , not understood by the congregation , is unlawfull , because it is unfruitfull to edification (a) . to pray with an unprepared heart , and unpremeditated words , delivering rude and crude and undigested thoughts , doth not consist with that (b) reverence that is due to the majesty of god , when we make our addresses unto him . xii . he that composed this prayer did also impose it , and command it to be used , and therefore it is not warrantable to lay it quite aside , though we be qualified to make prayers of our own : for as this doth not exclude other prayers 3. so neither must other ●●●yers exclude this ▪ but it may be use● 〈◊〉 at the beginning of our devotion , or at the close of it , as the antient church indifferently used it . the prayer . most glorious lord god , whose essence is infinite , and whose majesty is incomprehensible , how little do we know of thee (a) , at this distance from thee ? we cannot order our speech unto thee by reason of darkness ; we are weak and feeble creatures , full of wants ; and we are vain things full of vain imaginations and fond desires , and therefore are often frustrated in our requests unto thee , and expectations from thee ; we (b) ask and have not , because we ask amiss , our very prayers being often offensive , because they are mingled with folly and vanity . thou hast therefore ( in great mercy and kindness towards thy servants ) given us a form of wholsome words , to direct us how to speak unto thee , to teach us what is necessary for us to ask , and fit for thee to grant . gracious lord , as thou hast put thy words (c) into our mouths : so put thy spirit into our hearts , that we may ●●●y in the power and demonstration of the spirit , that we may lift up clean hands and pure hearts unto thee , and put on reverence and godly fear in all our approaches unto thee , supported with this assurance , that thou art our father , though we be not worthy to be called thy sons (d) , and that we have an advocate with the father (e) , who hath taught us to pray , and say , our father , &c. of the sacraments . i. the new testament sacraments , are certain visible signs and seals , ordained by our saviour christ , relating to some invisible grace , represented by them , and conveighed in them to the meet and worthy partakers . ii. the sacraments are ordained in corporeal and visible elements or symbols , in regard of mans weakness and frailty , whose understanding must be instructed in heavenly mysteries ; and whose affections must be excited or stirred up to religious duties , by the help of visible forms , representations and objects . iii. the sacraments do not work grace of themselves , by some inherent vertue in them : but in regard of the strict (a) union and relation between the sign and the thing signified , and the spirit and power of christ concurring (b) with his own ordinances ( who doth not delude men with mock-shews ) much benefit is derived in them and by them ; where the partakers do not put a bar or obstacle by their own unworth●ness . iv. there are but two sacraments that are properly so called , and which are necessary ( for all persons ) unto salvation ; namely (a) b●ptism and the lords supper (b) : whereof the one , is a sacrament of our initiation or entrance into the visible church ; the other , of our continuation in it . v. the word and sacraments are essential characters of gods church , or tokens to know it by : where these are rightly dispensed , there is a true church (a) ; and where these are wanting , though there may be a convention or assembly of men , yet it is not ( properly ) a church of god . vi . baptism is not onely a sign of the new covenant (a) , made ●o christ , or a distinguishing ordinance between believers and unbelievers : b●t also a ( b ) seal to ratifie consign and make over ( as it were under seal ) the promises of god made in christ , unto every true believer . vii . the sleighting or neglecting of the baptism of water , where it may be had , or any other ordinance of divine institution , is a soul endangering sin , and imports a contempt of the author , and a rejecting of the counsel of god (a) . gods anger was highly incensed against moses (b) for not circumcising his child in due time , according to the command (c) . vii . the young children of believing parents are capable of baptism , as the children (a) of the israelites ( being but eight daies old ) were of circumcision . and where but one of the parents is a believer , the children are admitted unto those favours and privileges of the church that do belong unto that parent as a believer (b) . ix . the lords supper was instituted by christ , not onely for a memorial of his death (a) , but also for a means of applying his merits to the partakers (b) ; for the increasing of love and amity among the faithfull ; and for the strengthening of their faith and love towards god , by these outward tokens , and pledges of his love to them (c) . x. for the due receiving of this sacrament , it is necessary that a man (a) examine himself , but not so expedient that he should examine others , whether they be worthy or unworthy . no man is partaker of another mans sins , except he be accessary thereunto , either by counsel (b) , or consent (c) , or approbation , or some such way . xi . the frequent use of the lords supper ( in due manner ) besides other benefits , serves much to the advancement of piety and a holy life : for thereby we are called to a re-inforcing of our watch ; to descend to that most usefull and necessary duty of self-examination (a) , or searching our own (b) bosoms , to purge out (c) the old leaven and all impurity that is there contracted : and lastly to a renewing of our vows and promises ( made in baptism ) of serving god , with more circumspection and vigilance , xii . the sacraments are not temporary rites , but standing appointments in the kingdom of christ , and of perpetual use in his church , until his second coming (a) . none can arrive at such (b) perfection in this life , as to be above ordinances , or not to stand in need of them , for the uses before mentioned ; for which purposes all sober and humble christians , have found them usefull , and efficacious . xiii . onely those that are law 〈…〉 to ecclesiastical ministeries , 〈◊〉 (a) lawfully administrators of the sacraments ; they are the keepers of the seals , and are entrusted to apply and dispense them to such persons as desire them , and are meetly qualified for them . the prayer . blessed lord , thou hast been gracious unto thy people , and wonderfull in all thy doings towards the children of men : thou hast been pleased ( since thou hast created us for thy self ) to guide our steps unto thee , and to set us in the paths that lead unto everlasting life , by teaching us to believe (a) rightly in thee ; to walk (b) uprightly before thee ; and in all our addresses (c) , to speak advisedly and discreetly unto thee . and thou hast been farther pleased to afford thy servants suitable and convenient helps for the performance of those duties thou hast enjoyned them , even thy holy sacraments ; which thou hast ordained to nourish and strengthen our saith in thee ; to enflame our love towards thee , and to embolden our addresses unto thee , by assuring and sealing (d) unto us all the gracious promises that thou hast made unto thy church , in thy beloved son . lord teach us to use these helps and means discreetly , reverently and thankfully , as thine own holy institutions ; continue them still unto us , and let thy holy spirit be ever present with them , that they may be instrumental and effectual to those ends and purposes for which thou hast ordained them . lord hear thou in heaven thy dwelling place , and have mercy , and pardon the sins of this most sinfull nation ; heal all our rents and breaches : thou whose name is , the repairer (e) of the breaches and t●e restorer of the paths to dwell in , let this ruin (f) be under thy hand , and be thou a healer . say unto this nation , as thou didst ( once ) to thy antient people (g) : i will bring it health and cure , and i will cure them , and reveal unto them the abundance of peace and truth . grant this for thy mercies sake , and make haste to help , o lord god of our salva●ion . how long o lord ! at length repent , and of our miseries relent : thine earely mercy shew . that we may unknown comforts tast , and for long daies of sorrow past , as long of joy bestow . the preceding aphorisms resolved into questions and answers ; for the better fixing of them in the memory , and a farther illustration of them to weaker understandings . this short abstract is fram'd and contrived first , axiomatically , by way of theses , aphorisms , or axioms , as hippocrates summ'd up the ▪ rules of his art in aphorisms ; piscator , junius and grynaeus have delineated the body of theology in the like form . in the second place , these theorems are handled dramatically , by inter-locutions , or by questions and answers ; which was the antient way , not onely of teaching philosophy , used by socrates and plato , but also of planting the christian faith , and propagating it over the world . this method and oeconomy will much conduce not onely to illustrate the matter in hand , and insinuate it to the understanding , but will serve also to rivet it the faster in the minds of the learners , that they may be as go●ds and nails , fastned by the masters of the assemblies . it is a command of moses concerning the law : thou shalt teach them diligently to thy children , deut. 6.7 . in the hebrew it is exacues , thou sh●lt sharpen these precepts , and set a point on them , that they may penetrate , as men sharpen a stake to drive it into the ground , or set an edge on a knife by often drawing it over the whetstone : so it is needfull that such rules should be often inculcated and repeated that they may pierce deeper and hold faster . and lest i might seem to obtrude any thing magisterially or like a dictator on any mans belief , i have pointed to the rock from whence they were hewn , by subjoyning scripture-citations to each of them . i have also confirm'd them by the authority of some ancient and modern writers , such as were the heads of their tribes , and renowned men in their generations . the protestants of france took just offence at the sorbon doctors , when they published the capital points of christian religion in 25. propositions , without any proofs of scripture for any of them , but obtruded naked conclusions and axioms , tanquam pro imperio , nullis rationibu● aut firmamentis adjectis ; but i hope i have prevented such objections , by what is added to these theorems . of the creed . how many parts be there of christian religion ? there are four general parts thereof , which are universally embraced of the whole church of god , through the world , and do virtually contain the whole body of divinity : namely the creed , the commandments , the lords prayer , and the sacraments . what is the preeminence and excellency of man above other creatures ? as man was made after a different manner from all other creatures here below : so he was made to a different end , namely eternal happiness after this life : for the attainment whereof , god hath shewed him what to do , prescribed the means thereunto conducing , if he make a right use of them . what are those means that god hath appointed unto man , for obtaining eternal happiness ? they are chiefly these two : first to believe rightly in god : secondly , to live uprightly before him , that is , according to his will revealed in his word . living and believing making up the whole duty of man . what word do you mean ? the word wherein god declared his will is the scripture , which is the authentic rule of faith and manners , life and belief ; containing all points of necessary and saving truth● ▪ to make the man of god perfect , and to carry him on to his designed end of happiness and glory . what are the chiefest points of faith and right belief ? the chief and fundamental points of faith and true belief , and which are necessary to be received of all to whom they are propounded , are summed up in these 12. points or articles , which are contained in the apostles creed ; which creed is the key to all other doctrinal points of religion . how did the patriarchs and servants of god ( of old time ) believe , before this creed was framed ? they believed as we do , and were saved by the saith contained in this creed ; every article thereof being revealed unto them , and to be found ( dispersedly ) in the writings of moses and the prophets : for as the●e was but one church from the beginning of the world ; so there was but one faith , which is common to us and them , and to all that shall come after us . what do these 12. articles contain or concern ? some do concern god the father , as the first article ; some god the son , as the six articles immediately following ; and some do concern god the holy ghost , as the eighth article : the four last do set forth the state of gods church , both in this world and in the next . what is meant by christ's descending into hell , which is mentioned in the creed ? that article or period , may safely be understood , either of these two waies : 1. first , that the soul of christ descended ( locally ) among the infernal spirits , not to suffer , but to manifest the power of his godhead : which is the interpretation of the fathers , and divers eminent writers of later age . 2. secondly , by descending into hell , no more is to be understood , than that christ descended into the state of the dead , and was continued under the power of death for the space of three daies : which is more generally received of the later writers . what is meant by this article , i believe the holy catholic church ? to believe the holy catholic church , is to believe that among all the tribes and nations of the world , god hath some chosen servants , and a peculiar people , whom he hath t●ken out for his name ; sanctified with his spirit ; called unto the state of grace ; and ordained unto eternal glory . what do you understand in the same article by the communion of saints ? to believe the communion of saints , is to believe that the saints and servants of god are knit ( by an invisible tye of faith and love ) to christ their head ; and unto each other by common participation and mutual communication of all good things both spiritual and temporal ; as if they were but one body , and were acted by one soul and the same spirit . what do you understand by this article , i believe the forgiveness of sins ? we believe that god doth freely pardon sin to penitent sinners through faith in christ , without any other merit or satisfaction ; and pronounce this pardon ( in his name ) upon just and lawfull occasions . are there not some other creeds besides that of the apostles ? yea ; the nicen creed , and that of athanasius : yet these are but paraphrases and explanations of the apostolical creed , upon occasion of heresies that sprung up in the church ( in those times ) especially touching the trinity , and the incarnation of christ ; but they contain nothing material , or substantial , that is not couched in the short symbol of the apostles . what is the use of that little hymn , called gloria patri ? it is ( as it were ) a little creed , and an abbridgment of the apostolical , brought into the church about the time that arrianism prevailed , for to be a badge to distinguish the orthodox believers , from the heterodox or mis-believers : for by giving glory to god in this form , they confessed the trinity in unity , which the arrians opposed . of the commandments . which is the second general part of christian religion ? the commandments , which are a breviate of the moral law , and of all the practical duties of humane life ; the rule of our obedience ; the tree of knowledge of good and evil , shewing what is good and what is bad , what is to be followed , and what to be eschewed . did not christ abolish these commandments ? no , for this is a law founded in nature , and natural equity ; and therefore is unmovable and unchangable ; it is the eternal rule of justice to all persons to the end of world . the gospel doth not exempt any persons from natural and moral obligations at any time . but it is said , that we are not under the law , but under grace : therefore we are freed from the law . indeed , christ hath ( wholly ) freed us from the ritual or ceremonial law ( which was grown to be unsupportable ) but he hath not discharged us from the law of good manner● promulgated on mount sinai : yet he hath freed us in part from this law , freed us from the rigor and severity of it , filed the teeth of it ( as it were , ) he hath freed us from the curse annexed to the breach of it , when he was made himself a curse , by suffering an accursed death for our sins . was this law a perfect rule of obedience , and such as needed no amendment ? yea , it was a holy and a perfect law , having a spiritual as well as a literal sense , being made to regulate the whole man , both outwardly in his members , and inwardly for the thoughts and intentions of the heart . christ did fullfil this law , by doing it , not by filling up the vacuities of it ; for there was no defect or imperfection in it . are not the duties of man very numerous in this life ? yea s●●e : but god in his wisdom , hath summed them all up in ten general precepts , or ten words , as moses calls them . our saviour christ reduced these 10. into two , mat. 22.40 . and st. paul into one , rom. 13 10. namely love ▪ love is the fullfilling of the law ; the end and complement of it ; that is , love towards god , and love towards our neighbour : this is the total sum of the moral law . is it possible for any to perform or fullfil this law ? though it be so nice and exact in it self , that we cannot perform it so fully as we ought , or as it requires : nevertheless we may ( gods grace assisting us ) perform it so far , as to find a gracious acceptance with him , through christ . the doing the uttermost of what we can , and the bewailing of what we cannot do , is all that the merciful god requires at our hands in this point . what do the precepts of the first table contain ? they do contain the duty of man towards god , being given to direct him in the service of his maker , and in performing the internal and external worship that is due unto him : ●or he that made both soul and body , expects the service of both , and to be glorifi●d in both . what do the precepts of the second table concern ? they do concern and contain the duty of man towards his neighbour , obliging him to love him as himself ; and that , as his fellow-creature , hewn out of the same rock , made by the same hand , and bearing the same ●●amp , image and super ▪ scription with him , ev●n the image of him that made both the one and the other . the commandments are but few in number , and short in words , have they not s●me farther latitude in sense , than in words ? yea surely : and there are certain rules to shew what latitude they bear , that is , how far they may be amplified and extended ; as , first , where any virtue is commanded , all virtues of the same kinde , are ( under that name ) commanded ; and where any vice is forbidden , all vices of that kind or race are forbidden likewise . what other rules have you to measure the latitude of these commandments ? take these two more : where any virtue is commanded , there the opposite vice is forbidden ; and where any vice is forbidden , there the opposite virtue is commanded , by the rule of contraries : as where stealing is forbidden , there honest labour , industry , and frugality is commanded , that men need not be forced to steal . what is the other rule ? where any duty is commanded , there all lawfull mean● conducing to that duty , are ( tacitly ) commanded : and where any vice is forbidden , there all the means and occasions , as also the allurements and provocations that do any way tend or induce thereunto , are likewise forbidden . of the lords prayer . what is the use of prayer ? since there is no man in the world so full , and self-sufficient , but doth want something , and must seek out of himself for a supply of that want , nature dictates and suggests , that prayer and supplication is an effectual means to obtain this supply ; and that humble address must be made to him that hath all , and wants nothing . god is of his own nature good , and also knows all our wants , what needs then of praying and intreating ? though god be rich in mercy towards all , and knows all our wants better than our selves , yet he expects to be asked before he gives : he requires us to acknowledge our wants and weakness●s , & to lift up a prayer in faith , and then he will meet with our desires , if they be just and convenient . will any prayer serve , however it be fram'd and composed ? no , therefore our saviour christ , knowing that most men are ignorant in the duty of prayer , and know not how to pray as they ought and according to gods will , did at the request of his disciples prick down a lesson for that purpose , as john the baptist had done before , for his disciples : he gave them a prayer , which they might use without fear of offending , by presenting unfit or unlawfull desires . are those words of our saviour , recorded in the sixt of ma●thew and the eleventh of luke a prayer ? they are a formal prayer , and not onely a pattern to p●ay by ; a full comprehensive prayer , and a general inventary of all our wants , suiting with all persons , times and occasions . may not other prayers be made and used besides this ? yea doubtless ; onely this prayer must be laid before us as the law and line of all other prayers ; the r●le and directory for composing of such prayers as suit with private and particular occasions , when every man shall touch his own sore (a) , and his own grief : this must be the standard or measure , whereby thos● prayers must be examined , whether they be made according to the pattern shewed in the mount . mat. 5. may not other prayers be esteemed as good as this ? no sure : this prayer must ( in all reason ) be reputed above the best of humane compositions . 1. first by reason of the excellency of the author who was the wisdom of his father , and in whom were hid all the treasures of wisdom and knowledge : and unto whom the spirit was not given by measure . 2. for the power or acceptableness thereof with god : for when we supplicate the father , not onely in his sons name , but also in his sons words , we may ( with good reason ) believe that our requests will be the sooner heard . is this prayer so acceptable , without any other conditions in the person that prayeth ? no , neither the eminency of the composer , nor the art of the composition , do recommend a prayer so much , as true faith and fervent affection , as also humility and due reverence ; which are necessary dispositions and qualifications in the person that presenteth this prayer , or any other . is a prayer made by another man usefull ? yea , a godly prayer composed by another , ( whether read or repeated by heart ) as may be usefull & prevalent , as one made by our selves , if devotion be in the heart : and the same prayer may be often used ( as our saviour did ) if the same grace be still wanting . god is not delighted with varying of phrases , and suits of several dresses . why are we taught to say [ our father ] in the lords prayer : and [ i believe ] in the creed ? to instruct us , that every man must believe for himself , being to be saved by his own faith : but we must pray for others , as well as our selves : for as charity begins at home , but doth not end there ; so doth prayer : if it hath one foot in the center of one's self , the other foot doth fetch a compass about the world . how many petitions are contained in the lords prayer ? there are six , equally divided between god and man : whereof the three first 1. hallowed be thy name , do concern god . 2. thy kingdom come , do concern god . 3. thy will be done , &c. do concern god . the other three 1. give us this day , do concern man . 2. forgive us our trespasses . do concern man . 3. lead us not into , &c. do concern man . is it any way usefull to pray in an unknown tongue ? no , neither to him that prays , nor to the congregation , because it is unfruitfull to edification : so to pray with an unprepared heart , and unpremeditated words , delivering rude , and crude , and undigested thoughts , is unlawfull , as not consisting with that reverence that is due to the majesty of god , when we make supplications unto him . may not this prayer be wholly forborne and laid aside by them that can frame prayers of their own ? no , the omission of it gives great offence to godly christians ; for he that composed this prayer did impose it , and command it to be used , and therefore it is not warrantable to lay it quite aside , though we be qualified to make prayers of our own : for as this doth not exclude other prayers ; so neither must others exclude this : but in may be used either at the beginning of our devotion , or at the close of it , as the ancient church did ( indifferently ) use it . of the sacraments . what is the end and use of sacraments ? the new testament sacraments are certain visible signs and seals , ordained by our saviour christ , relating to som invisible grace and goodness , represented by them , and conveighed in them , to the meet and worthy partakers . why were sacraments instituted in corporeal and visible elements ? it was in consideration of mans weakness and frailty , whose understanding must be instructed in heavenly mysteries ; and whose affections must be excited and stirred up to religious duties , by the help of visible forms , representations , and objects . can the sacraments work grace upon the soul ? no , as of themselves , or by some inherent virtue in them ; yet in regard of the strict relation that is between the sign and the thing signified , and the spirit and power of christ concurring with his own ordinances ( who doth not delude men with mock-shews ) much benefit is derived in them and by them , where the partakers do not put a bar or obstacle by their own unworthiness . how many sacraments be there ? there are but two , which are truly and properly so called , and which are necessary ( for all persons ) unto salvation : namely baptism and the lords supper , whereof the first is a sacrament of our initiation or entrance into the visible church ; the other , of our continuation in it . what are the marks to know the visible church by ? the preaching of the word and the administration of the sacraments are characters or tokens of gods church , whereby it may be known & discerned : for where these are rightly dispensed , there is a true church ; and where these are wanting , though there may be an assembly or convention of men , yet it is not properly a church of god . what is the intent or use of baptism ? it was ordained , not onely as a sign of the new covenant made in christ , or a distinguishing ordinance between believers and unbelievers ; but also for a seal to ratifie , consign and make over ( as it were under seal ) the promises of god made in christ , unto every true believer . what is the danger of wanting the rite of baptism ? there is no danger in the bare want of it , where it may not be had , but in the neglect or contempt of it , where it may be had ; this is a soul-endangering sin ; and imports a contempt of the author , and a rejecting of the counsel of god : gods anger was highly ince●sed against moses for not circumcising his child ( in due time ) according to the command . are young children capable of baptism ? yea , the children of believing parents are , as the children of the israelites ( being but eight daies old ) were of circumcision : and where but one of the parents is a believer , the children are admitted unto those favou●● and privileges of the church that do belong unto that parent as a believer . wherefore was the lord supper instituted ? it was instituted by christ , not onely for a memorial of his own death , but also for a means of applying his merits to the partakers ; for the increasing of love and amity among the faithfull , and for the improving and strengthening of their faith and love towards god , by these outward tokens and pledges of his love to them . what is necessary for the due receiving of the lords supper ? it is expedient that a man examine himself , but not so necessary that he should examine others , whether they be worthy or unworthy : for no man is partaker of another mans sins , except he be access●ry thereunto , either by counsel or consent , or approbation , or some such way . is it expedient that a man be a frequent partaker of the lords supper ? yea : for often approaching to the lords table ( in due mann●r ) besides other benefits , conduceth much to the advancement of piety and a holy life : for thereby we are called to a re-inforcing of our watch ; to descend to that most usefull duty of self-examination , or searching our own bosoms ; to purge out the old leaven , and all impurity that is there contracted ; and lastly , to a renewing of our vows and promises ( made in baptism ) of serving god with more circumspection and vigilance . are these sacraments to continue for some certain time onely , or for ever ? they are not temporary ●i●es , but standing appointments in the kingdom of christ , and of perpetual use in his church until his second coming : none can arrive at such perfection in this life , at to be above ordinances , or not to stand in need of them , for the uses before mentioned : for which purposes , all sober and humble christians have alwaies foun● them usefull and efficacious . who are lawfull administrators and dispensers of the sacraments ? onely such as are lawfully called to ecclesiasticall ministeries , are lawfull administrators of the sacraments : they are the keepers of the seals , and are entrusted to apply and dispense them to such persons as desire them , and are meetly qualified for them , and none other . finis . a review of the precedent aphorisms : wherein some of the most material points and passages that have been most liable to mistakes ( in these times ) are farther illustrated and verified . 1. of fundamentals . 2. of the authors and authority of the creed . 3. of the fullness and sufficiency of it . 4. of the patriarchs creed . 5. of believing the catholic church . 6. of the nicen and athanasian creeds . 7. gloria patri , a short creed . 1. of the obligation of the moral law under the gospel . 2. of the perfection of the moral , at the first enacting of it . 3. how this law is possible to be performed . 1. of mens ignorance in the duty of prayer . 2. that the lords prayer is a prayer . 3. it is the rule and law of all prayers . 4. surp●sseth all other compositions . 5. of set forms of prayer . 6. the lords prayer may not be laid aside . 1. sacraments , why instituted ? 2. their virtue and efficacy from the author . 3. they are seals as well as signs . 4. absolutely necessary , where they may be had . 5. infant-baptism more antient than christ and his apostles . 6. where the sacraments may not be had , desire supplies the defect . aphor. 1. of the four fundamentals of religion . most men do divide this sovereign science of theology into four parts . dr. nowel in his catechism , calls those four , by the names of faith , obedience , invocation , and sacraments ; which amounts to the same with this division which we here follow : for faith is summed up in the creed ; obedience in the decalogue ; invocation in the lords prayer ; and the sacraments make the fourth part . mr. perkins calls these four h●●ds the grounds and catholic principles of the catechism ; and dr. d●avenam ( that ●d . jewel of salisbury ) calls them the fundamentals of christian religion . by fundamentals , he understands such things as are absolutely necessary to salvation , and as such , to be embraced of all men , when they are sufficiently proposed unto them . and such are ( saith he ) not onely mysteries of faith comprized in th●creed , but also the dictates of the divine law , contain'd in the decalogue , which he calls symbolum agendorum , as the other is symbolum credendorum . a speculative knowledg of divine m●st●ries will not carry us one step forward towards heaven , without the practical knowledge of divine mandates , and it is no less damnable to er● in moral principles than in speculative , that is , it is as great a heresie ( dogmatically ) to imp●gn one of the commandments as one of the articles of the creed . for he that affirms that god is not to be worshipped , or that parents are not to be honoured ; or teacheth that theft and murther are no sins , is an absolute heretick : for every practical dictate of the moral law is a fundamental truth , and ought as firmly to be believed as any article of the creed : for it is implicitly contained in it . there are some general verities and propositions also in the doctrine of prayer , and sacraments , which are no less fundamental than the other ; and which to d●ny or oppose , would be both impious and heretical . those churches that are built upon these fundamentals and do firmly retain them , have that which may suffice them to salvation ; they have a foundation sufficient to bear that super-structure which they are intended for , even mans eternal salvation . and if men indeavour to live according to these principles , th●y are to be deemed members of gods church , and such to whom all christians should give the right hand of fellowship ; and not s●parate from , though they might be guilty of sundry failings otherwise . this is the substance of some chapters of that pious mans irenicon , or exhortation to peace , directed to the pro●estant churches of germany , which are divided into lutherans and calvinists . aphor. 2. of the authors and authority of the apostles creed . magno certè verterum consensu , &c. surely by a general vote & suffrage of the antient fathers , this creed is ascribed unto the apostles , saith mr. calvin . & ab ultimâ memoriâ , sacro-sanctae inter pios omnes authoritatis ●uit , as he goes on , and it was esteemed of sacred authority among all gods servants , from the first spring of christianity . ireneus one of the antientest of them , living in the year 160. saith , that the whole church of god dispersed through the world , received it from the apostles , and carefully preserved it entire ; who by their agreement in this faith , did seem to dwell in one house , and to be animated with one spirit . more testimonies to this effect are ama●sed together , by the worthy pains of mr. ashwell , in his fides apostolica . in this creed ( saith reverend perkins ) is the pith and substance of christian religion ; taught by the apostles , embraced by the antient fathers , and sealed by the blood of martyrs . it was composed ( saith he ) either by the apostles , or apostolical men , who were their hearers , and immediate heirs of their belief : and is of more authority than any writings of church or church-men whatsoever ; was approved by the universal consent of the catholic church in all ages , is next in authority to the scriptures : and the order of the words ought not to be altered . thus he . the creed is called the apostles quia ab ore apostolorum receptum , because it was taken from the mouths of the apostles , saith nowell ; or as v●sin doth express it , because they delivered that summary of doctrine to their disciples , from whom the succeeding churches did afterwards receive the same and transmit it to posterity . the substance or matter of it is ipsissima scriptura ( saith learned iunius ) pure scripture . et nihil in eo est , quod solidis scripturae testimoniis , non consignetur , saith calvin ; there is no article , joynt or limb in it , that hath not a scriptum est written upon it ; that is not found for the sense and substance ( though not terminis terminantibus ) in the authentic canon of scripture . the whole sys●●m or body of it , is mentioned or hinted ( at least ) by these circumlocutions in scripture : the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , 1 tim. 6.20 . that precious ●ag● , jewel or depositum , that was betrusted ●o timothy ; the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , 2 tim. 1.13 . that form , draught or pattern of wholsome words : and is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , rom. 6.17 . that form of doctrine , that is , that frame or system of doctrinal truths , which the apostles did ( in the first place ) deliver as the ground-work of all other super-structures : and such expressions . aphor. 3. the fullness and sufficiency of the apostolical creed . in this creed , there is neither want nor waste , nothing defective or redundant ; it is breve , simplex & plenum saith st. augustin , short and plain , but full and comprehensive ; doctis , indoctisque commune ; the meanest christian must know so much , and the greatest clerk need know no more , for the substance of his belief . we may say of this , as athanasius speaks of the nicen creed wch is ( for substance ) the same with it : that it is , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a full and sufficient system of fundamental verities , for the averting of impiety and the establishment of piety in christ . it is regula , una , immobilis et irreformabilis , in the language of tertullian , the sole rule of faith , and such a one as is immovable and unreformable , that admits neither supplement nor correction . as in other sciences : so in this , there must be some principles that are {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , worthy of belief of themselves , and that are fixt and immovable and indemonstrable ; otherwise , there would be no end of disputes and controversies , or any satisfaction to the busie mind of man : for when a proposition is resolved into these principles , there we must take up our rest , there is the ultimate resolution and non-ultrà in that point . as in the mathematics , omne mobile movetur super immobili , every movable mo●●● upon somthing that is immovable : so in all discourses , every demonstrable proposition is reducible to some indemonstrable principle , which is the dernier ressort , the last appeal , and ( by consent of parties ) the final decision of all controversie . the church of rome , ( whose sea hath on shoar ) being not contented with this number of articles , and catalogue of fundamentals , which the apostles left us , hath doubled the cube and enlarged the philacteries of our creed as wide again , by an addition of a dozen articles more , qui pari passu ambulant , that are of equal dignity 4th . perfixed before them ; and spalato in confide and necessity with the others ; so material ( every one of them ) that there is no salvation to be expected without them ; a curse is denounced against every man that shall rej●ct or deny them . so that the pope is not onely dictator and lord of our faith , but is himself a prime article in it , and the very corner-stone of our religion , as a cardinal champion of his holiness hath given us to understand , in these words , romani pontificis potestatem & infallibilitatem esse rei christianae summam , ejusque sententiam pro normâ & regulâ fidei habendam , asserimus . erasmus a sober and learned man , doth wish that the christian world had been contented with that one creed of the apostles in lieu of all the several confessions that are in the world : for ( saith he ) there was never less faith in the world , than since the time that confessions of faith were multiplied . vbi caepit minùs esse fidei inter christianos , mox increvit symbolorum & modus & numerus . de ratione verae theologiae . aphor. 4. of the patriarchs creed . it were not difficult to demonstrate the truth of this aphorism ▪ by giving proof of each article in order : but in●●nding onely some strictures and short animadversions in this place , i may not take so much liberty , to expatiate . i shall ( at present ) onely show that the main substance of the christian faith was known to gods chosen , from the beginning , even long before christ came in the flesh . 1. the article of the blessed trinity , to wit , the triple personality of the godhead , was revealed unto them , as is proved by zanchius in his eight books de tribus elohim ; by petrus galatinus , de arcanis veritatis catholicae ; and by that learned noble man of france , sieur du plessis , de veritate relig : christ : cap. 6. 2. christ the second person of the trinity was abundantly revealed unto the fathers of the old testament , that they might be saved ( saith augustine ) by faith in christ that was to come , as we are saved by faith in christ who is come ; their faith and ours , had the same object ( there is but one faith , ephes. 4.5 . ) the difference was onely in the tense or time , but the effect was the same . all the periods and several acts of mans redemption by christ ( as his incarnation , passion , resurrection , &c. ) were not unknown to the servants of god in old time ; and the glorious fruits and effects of the● were not hidden from them , but were assured unto them , through faith . a redeemer was promised even to the first sinner after his prevarication : the seed of the woman shall bruise the serpents head , gen. 3 15. this was the first gospel in the world , extant in the first book of the bible ; this was proto-evangelium , and evangelii aurora , the first dawning of gospel-comfort . if ye believed in moses , ye would have believed in me ( saith christ to the jews ) for moses wrote of me , joh. 5.46 . moses wrote of christ , both in the forecited text and else where . abraham saw christ's day and rejoyced , john 8.56 . he saw the day of his incarnation , which god revealed ( by some means ) unto this his friend , & wch ministred cause of joy unto him ; this was the gospel which god preached unto him , gal. 3.8 . for there was gospel in the world before christ came to preach it . some of the prophets tongues dropt some of this balm now and then ; more especially esay , who was the evangelist of the old testament , & ante evangelia , evangelicus : isaias saw christs glory and spake of him , john 12.41 . now the gospel that was preached in those daies , was the same with ours , to wit , justification by faith in christ , remission of sins , and life and immortality through him , as a reward of faith and sincere obedience . habbakkuk preached , the just should live by faith , in case he was defective in obedience . circumcision was a seal of their justification , or righteousness which was through faith ; even a seal of pardon and remission of sins to all believers . 3. the resurrection of the body was a point that iob a gentile and an alien from the commonwealth of israel was well assured of : it is a point generally believed and embraced in the jewish church , as st. paul declares in express terms , acts 26. verse 6 , 7 , 8. verse 6. and now i stand and am judged for the hope of the promise made of god unto our fathers , i. the promise of a resurrection from death . verse 7. vnto which promise , our twelve tribes instantly serving god day and night hope to come , for which hopes sake king agrippa , i am accused of the jews . verse 8. why should it be thought a thing incredible with you , that god should raise the dead ? nay , the women of the countrey were strong in this faith : for when christ told martha , that her brother lazarus should rise again , she replied , i know that he shall rise again , in the resurrection at the last day . 4. then for the last point or article of our belief , even everlasting life , i doubt not but they had knowledge and assurance of it , many of them : life and immortality was proposed to them as a reward of their obedience , if they had kept the law : which if a man do , he shall even live in them ; live , not onely a long life here , but an endless life hereafter . the law is the administration of death , saith st. paul , but that is not the proper work of it ; that is by accident , not in the primary intention of it ; the commandment was ordained unto life ( saith the same apostle ) but he found it unto death , by reason of his sins : the sting of death is sin ; it is sin ( and not the law ) that bites like a serpent and gives the mortal wound . the old and new testament do not differ materiâ promissionum , in the subject matter of the promises : as if the promises ( of old ) were onely temporal , and under the gospel onely eternal promises were propounded . the belgic remonstrants did teach so , indeed , and so did michael servetus , whom for this , and other heresies , calvin calls exitiale monstrum . these make no other esteem of the antient people of god ( the seed of abraham ) than of a herd of swine , who had their portion in this life without hope of any other : as if god had proposed no other guerdon to them ( nor they expected any ) but fullness of bread , carnal pleasures , worldly pomp and power , and children to inherit all these after them . michael servetus , whom calvin terms prodigiosum nebulonem in another place of his institutions , was by birth a spaniard of arragon , who of a physician became a divine , and did pass for a protestant : he was convented at geneva for sundry heretical opinions , that he had broached both there , and elsewhere , and persevering therein , without hopes of reclaiming him , he was by the counsel and consent of the divines of bearne , zurick , schaffhauson and geneva , burnt at geneva in the year 1555. you may see a catalogue of his errors in lucas osiander's epitome of eccles : history . l. 2. cent : 16. c. 21. and in schlusselburgius , and the anabaptists speak the same dialect , as calvin doth inform us in his institutions ; which pestiferous error ( as he terms it ) is there fully refuted by him ; and all protestant writers tilt at it with their pens , where ever they meet it ; among the rest , the church of england hath laid it under her feet ; if i do not mistake her meaning , in the 7th. article of her confession , where these words are to be found . in the old testament , everlasting life , is offered to mankind by christ : therefore they are not to be heard that feign that the old fathers did look onely for temporal promises . they looked for a city whose builder and maker was god , and for a heavenly countrey , heb. 11.10 , 16. fides abrahae non palastinae duntaxat regionem spectabat , sed caeleflem illam patriam & beatorum sedem , is a note of iustinian upon that place . aphor. 5. of believing the catholic church . we must remark that the phrase of this article runs : i believe the holy catholic church , not in the holy catholic church : for the particle [ in ] perfixed to the former articles , must be out here , and it is out in st. augustines exposition , and ruffinus , and other antient expositors upon this subject , and also in the trent catechism * . we may not believe in the church , because it is not dominus but domus , not the master of the house , but the house , as st. augustin gives the reason : we may credere ecclesiae , not in ecclesiam , we may believe the catholic church very far , and give it the highest credit next gods own word , in matters of fact and practice especially , and some points which the scripture doth not clearly define ; herein we may follow the practice and embrace the arrest or judgement of the catholic church : for it is a staple rule and maxim in st. aug : what is universally * received and retained in the church , we may rationally conclude , that it was derived from the first planters of it , even the apostles . but we may not rest or relie upon the church , as the chief guide of our salvation ; her authority is venerable , but it is not the rule of our faith . wherefore the word credo i believe , in the four last articles of the belief , imports no more than , credo esse , & meo bono esse , as alsted doth well expound it : i believe that such things ( mentioned in those several articles ) truly are , and that i have a share and interest in them . the catholic church here mentioned , is not visible : for it is an object of our faith , not of our sight , and faith is of things not seen , heb. 11.1 . this holy-guild society , fraternity of the rosie-cross ( as i may not unfitly term it ) is invisible ; for it is caetus praedestinatorum , a company of men predestin'd to salvation , whose names are written in the book of life , enroll'd in that sacred register , among the candidates of eternity . now who those are , and whose names are there registred , we are not allowed to know ; that such there are , we know and firmly believe , but who they are , we know not , having no certain {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} or infallible indication to know them by : for they do not carry the marks of their election in their foreheads ; god alone knoweth them that are his . we have not the gift of knowing men and discerning spirits by inspection : we may know their persons , but for their eternal state and condition , we may probably guess at , but not make a sure , and infallible judgement ; there is indaeus in occulto & judaeus in propatulo , we may know the one , but do not know the other : to know the reins and the heart is the prerogative of him that made and moulded both . as this church is not visible ; so it is not topical or confined to one place , but is catholic or universal , both for times , places and persons . they robb christ of his inheritance that confine his kingdom or church within one nation , canton or conventicle ; as donatus did arrogantly affirm , that god had no church in the world , but in that part of africa , where he and his party swayed : none was within the ark of gods church , but who had entered into his cock-boat . god gave his son the heathen for his inheritance , and the uttermost parts of the earth for his possession : of his kingdom there is no end , no limits of duration or extension . they are therefore injurious to him , that would retrench his inheritance , and robb him of any part of his purchased possession , by denying a catholic church hear the expostulation of optatus with the old donatists upon this point . si sic pro voluntate vestrâ , in angustam coarctatis ecclesiam , si universas subducitis gentes , ubi erit illud quod silius dei meruit ? quod libenter largitus est ei pater , dicens , dabo tibi gentes haereditatem tuam ? ut quid tale infringitis promissum ut a vobis mittatur quasi in carcerem latitudo regnorum ? aphor. 6. of the nicen and athanasian creeds . the nicen creed ( which is extant in our liturgy ) was fram'd by the fathers of the first general council that was held at nice a city of bythinia , and was conven'd by the renowned emperour constantine in the year 325. where 318. bishop● were assembled ; whence st. hierom calls this creed fidem 318. patrum , the faith of the three hundred and eighteen fathers or bishops . in this council , the heresie of arrius , ( a presbyter of alexandria , who denied the divinity of christ , and thereby did much disturb the peace of the church ) was arraign'd and condemn'd . it is reported by sozomen that the arrians held another council at nice in thrace , in opposition to the former in the year 359. here was nice against nice , but the truth did at last {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} prevail and overcome , and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} canere trumph over error and heresie . athanasius was ( in those daies ) a stout opposer of the arrians , and stood up single in defence of the truth , when all the world was ( almost ) turn'd arrian , as hierom complains : whereby he got a fame suitable to his name . he was ( by their means ) four times banished , and oft times brought into jeopardy of his life , so violent was this storm in the church : so that vincentius lirinensis rightly terms the arrian heresie a bellona and a fury , for the bitternss of i. during his banishment at rome , this good man composed the creed that bears his name , and presented it to pope iulius , and afterwards to the emperour iovinian , when he was elected emperour , and when he himself ( after all troubles ) was advanced to the patriarchal dignity of alexandria . so that these creeds were made , not as supplements , but explanations of the apostolical creed ; occasioned by the turbulency of some spirits , who ( out of some vain glory or discontented singularity ) raised those sad tragedies in the church , which continued long , and sharp : for we read of 120 bishopt banished at one time , into the i le of sardinia by thrasimundus , an arrian king of the gothes . the 3. creeds , the nicen , athanasian and apostolical creeds , ought throughly to believed and received , because they may be proved by most certain warrants of holy scripture : so the 8th . article of the church of england , which is also received among the articles of ireland , in terminis . aphor. 7. gloria patri , a little creed . as the apostles creed was called symbolum , that is , a badge or token or mark of difference , quod fideles & perfidos secerneret , to distinguish believers from unbelievers ; or a certain watch-word ( as they have in the wars ) to know a friend from a foe : so this little hymn of glory ( which is symbolum parvum , a little creed ) was brought in , as a shibboleth , a privy mark or token to make discovery of dissembling professors and covert arrians , who desir'd to live in the bosom of the church , though they were enemies to the faith and peace of it . it was not ( as the great symbol ) to distinguish believers from unbelievers , but true believers from mis-believers , or such as believed amiss touching the article of the holy trinity . it was brought in use about the time of the nicen council , or as some say , before : for long before this period , we read that polycarpus ( that blessed martyr ) in the very place and at the hour of his martyrdom , had a kind of doxology , very neer and much like to this , who concluded his prayer and his lif●●n these words . therefore in all things i praise thee , i bless thee , i glorifie thee , o father almighty , through the eternal priest of our profession , jesus christ , thy beloved son . to whom , with thee o father , and the holy ghost , be all honour and glory , now and for evermore , amen . as we have received , ( saith st. basil ) so we baptize ; as we baptize , so we believe ; and as we believe , so we give glory . his meaning is , that as we believe in three persons and one god , so we baptize into the names of these three : and as we baptize into their names , so we give glory unto them , joyntly and severally . so that in the most solemn offices of the church , as confessing , baptizing , and giving praise , the holy individual trinity is professed and acknowledged . this was the use and purport of the gloria patri , originally in the church . mr. cartwright ( in his exceptions against the public liturgy of our church ) thought it meet that both this and the athanasian creed should ( now at last ) be laid aside ; because ( saith he ) the fire of arrianism is well quenched : and the sore being healed , there is no need of a plaister . how well this fire was quenched in the first hearth of it , i know not : if it was extinguished in egypt or asia , it brake forth in other places far more neer unto us , as poland , transylvania , and other places ; and from thence the sparks have flown over into this kingdom , and the fire hath prevailed much and gotten no small strength since this hymn and creed have been cashierd among us : so that if this little bucket was of use to quench that fire at first , there is very great need to revive it and resume it again , for that purpose . of the commandments . aphor. 1. of the obligation of the moral law under the gospel . the moral law is legibilis honestas , as parisiensis terms it , honesty made legible in characters , and transcribed from that original coppy within us , which every man carries about him , in scrinio pectoris . it is the voice of common reason , prescribing nothing but what every man ( indued with reason ) would judge to be aequum & bonum , to be very honest , fit and reasonable to be done , if they had never been commanded : yea if there were neither heaven nor hell , neither reward for well-doing , nor punishment for evil-doing , after this life . cicero in his book de republica cited by lactantius , give● this character of it : it is the law ( saith he ) of right reason , agreeable to nature , a constant sempiternal law , that calls every man to his duty , teaching what he should , and what he should not do : a law that admits of no addition or defalcation , much less of dissolution ; which neither senat nor people can dispense with , and which needs no interpretation or comment . an universal law which binds all men , in all places ; and rules at rome as well as at athens , yea rules the rulers , and is irreversible and unchangeable . of this delineation , the same lactantius gives this elogy , quis sacramenta dei sciens tam significanter enarrare legem dei posset ? what theologue ( well verst in scripture ) could so graphically describe gods law as the pen of this heathen hath done ? this law is the fundamental law of all nations , the ●ared pandects : all the laws that are extant , are but the issues and emanations of the moral law . by this , civil governments do stand , and humane societies subsist . our saviour came not to dissolve this law , or to absolve men from it : some other rites and ceremonies and temporary ordinances he abrogated , but not this ; he did not mean that his followers should be a lawless crew , sons of belial without yoke , and the christian common-wealth a synagogue of libertines . let no man deceive himself or others , with scraps of scripture misunderstood , which too many ( being inchanted with this circean cup of liberty ) do often wilfully mistake and wire-draw to their own sense and destruction both . there is never a line in all the new testament to countenance disobedience to superiors , or a loose and licentious course of life : we were not called to uncleaness , but unto holiness , saith the good apostle paul , and without holiness we shall never see gods face , as the same apostle assures us . which holiness consists in a sincere and hearty desire , indeavour and study to walk in all gods commandments , and to live conformable to his pure and holy laws , quoad nôsse & posse , according to the best of our skill and power . they that pr●tend to the spirit , and yet wallow in all filthy and libidinous desires , ego nescio quem christum fabricantur , quem spiritum eructant : i know not ( saith mr. calvin ) what christ they profess , or what spirit they breath or belch rather , for surely it is not the spirit of god , which is a clean spirit , and loves clean bodies and souls to dwell in , as the dove ( which is its emblem ) loves a clean coat . it is a duty incumbent upon all ministers ( as a good man admonisheth ) to teach the people the perpetual obligation of the moral law : and that it must be retained and upheld , or else christ cannot be retain'd ; for the contrary perswasion i● destructive to piety and morality , and disposeth men to turbulencies and rebellions , and le ts loose the reins to all extravagant , and inordinate desires , as the experience of late ages hath made it evident and legible to the world . aphor. 4. of the perfection of the moral law at the first enacting of it . how that law that came forth from the mouth of god , & was by him prescribed as a rule of obedience to his chosen people israel , was an imperfect law , a kind of monogram or rude draught , that was to receive full proportion , colours and consummation by a skilfuller hand , i do not ( yet ) well apprehend . for king david who was a sedulous student of the law ( all the day long was his study in st ) tells us that the law of the lord is a perfect law , converting the soul . and the same student mooting this prime question : how shall a young man cleanse his way ? makes answer , even by ruling himself after thy word . so that the law is sufficient to cleanse a mans waies , that is , to keep him in an exact frame of dutifullness and conformity to gods will , and to regulate his thoughts , word● , and actions , which is totum hominis , the all of man . and ( sure ) no law can go higher or be screwed to a higher pitch : there is but internal and external obedience requlred by the most exact law that is imposed , and both these is included in every precept of this law : for the law , like the law-giver , is spiritual : there is not onely a literal but a spiritual sense in every mandate ; and this is the perfection of it , that i● reacheth to the thoughts and intentions of the heart , which other laws do not , nor cannot do . we are forbidden to worship , not onely the images of our hands , but also the imaginations of our hearts : false opinions and heresies , having no reality or existence in the word , ( and which some men do passionately dote upon ) come within the compass of the law of the second commandment . we are forbidden also to kill , not onely with the hand , but also with the tongue , by slander , and with the heart , by inveterate malice , and unmeasurable wrath , these are incruenta homicidia , dry murthers , which stain the soul as deeply as where life is destroyed . nay , all the legal administrations of the old testament did carry a spiritual importance and intendment : the circumcision of the foreskin did betoken the circumcision of the heart , which is inward in the spirit not in the better ; and gods whole drift and design in that oeconomy was to make men holy as he is holy ; a royal priesthood , and a holy nation , exod. 19.6 . the sacrifices of the law were not only figures of that great sacrifice that was to be offered ( once for all ) to put away sin , but the slaying of beasts did also import the killing of our lusts , the mortifying of our earthly members , & the offering up of our selves a holy and lively sacrifice : sacrifices of righteousness were the true sacrifices which god required , deut. 33.19 . these should have been done , and the other not left undone ; for both were under precept , the omission and neglect of the one , made the other unacceptable , yea , made them to stink before god . and the true servants of god were not ignorant hereof : and the doctors of the law were not wanting to teach it in the schools : sacrificia laudis & charitatis erant sacrificia primae intentionis , saith one of the best scholars of the jewish nation , to wit , r. moses ben maymon : of whom cunaeus gives this testimony , maimonides primus solusque in illa gente ( fato quodam nascendi ) rectè intellexit , quid hoc esset , non ineptire . de rep : hebr : indeed the greatest part of the jewish nation ( through corruption of manners , not any defect in the law ) did rest in outward performances ; and some that sate in moses his chair , did gratifie the peoples humors with false glosses upon the law ; and perswaded themselves first , and the people nex● , that they were righteous enough , if they kept the letter of the law , and had a varnish of sanctity enough to blind the eyes of men . but christ told his disciples : that except their righteousness exceeded that measure of pharisaical sanctity , they should come short of heaven ; and notwithstanding their frequent purifications and washings , yet except they were pure in heart , they should never see god ; and therefore in the first sermon that ever he made , he laid open the true and genuine sense and meaning of the law , to his present auditory , and did wind up the strings of each precept to its right key , and tun'd the * decachord of the commandments as it had been tun'd at first : which in process of time , had been disordered , some strings being stretched too high , and some being l●t fall too low . — medium tenuêre beati . the learned author of the fundamentals speaks right herein : that christ did bind some parts of the yoke closer than they were before thought to be bound upon them ; ex●ending the precepts farther than they were thought to extend ; and in raising them to more elevated degrees of perfection , sinking them deeper than the outward actions even to the purity of the heart . some men perswaded themselves , or were perswaded by others , that if they had an outside sanctity , they were well enough : which conceit our saviour christ doth every where reprehend , and beat down , and pronounceth a wo to the scribes and pharisees , hypocrites : who made clean the outside of the platter , and left the inside soul and nasty ; that seem'd lambs without , but within were ravening wolves . introrsum turpes , speci●fi pelle deco●● . aphor. 3. how the law is possible to be performed . noa● , gen. 6.9 ▪ jo● , job 1 1. lo● , 2 pet. 2.8 . are termed ●●ghteous persons by the spirit of god , that is , such as had kept gods laws , and fullfilled his commandments . but this is to be understood cum grano s●lis , in a sense of favour and ●q●ity , not precisely and categorically ; but either in comparison of others of their generation , or in a benign and courteous interpretation , they were esteemed righteous before god . it is said of david , that he kept gods commandments , and followed him with all his he●rt , to do that ( onely ) which was righteous in gods sight : and of good iosiah , that there was no king before him like unto him , that turned unto the lord with all his heart , and all his soul , and all his mind , 2 kin. 23.25 . so of asa 2 chro. 15.15 . these are high expressions and elogies , and yet we know that these men did bestow ( sometimes ) a piece of their heart ( that is of their affection ) upon the world and some carnal designes . the magnet is not so constant to the north , or pole-star , but it hath its variations and digressions from it ; and so the best of gods servants do not so wholly fix their eyes upon their master and maker , but they give an oeillad ( sometimes ) an amorous glance upon other objects . nevertheless , because god hath the best share of their love , and because they soon recall their hearts , and do not suffer their affections to wander far , nor to dwell long upon excentrical objects , and desire to love god sincerely and with an upright heart , non corde & corde , god accepts of their love : and so they are said to love their maker with all their hearts . and moreover , god is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , of a benign and gentle nature , not {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , as aristotle interprets the word , not rigid or severe to mark what is done amiss , or one that stands upon his points , and power , and strict terms of law with his subjects , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , one apt to extenuate faults , and give them a favourable gloss or construction , and being rather unwilling to find faults where they are , than to make some , where there are none . gods law is high and excellent , pure and exact in it self , worthy of that infinite wisdom and purity that did frame and enact it : but in exacting the duties of it , and in examining our obedience , mercy and benignity fit in commiss●●n with his iustice ; so that he never stand● upon the rigor of his laws , and nice puntilios of obedience , with humble and p●nitent sinners ( which he might do , and do no man wrong ) but remembers whereof we are made , that we are men , not angels , and that the best of men are but men at the best . wherefore , that the law is abs●lutely possible or impossible are both false e●●●tiations , if taken without l●mitation or distinction ; but with some restriction , both are true , and the question may be stated either way , with equal truth , though not with equal conveniency , or prudence . for ( with submission to better judgements ) i conceive , that it were more prudent to hold forth a possibility of fullfilling the law , than the contrary : for this later , damps all our indeavours , weakens our hands , dulls our edge , and makes all our hopes faint and languid : whereas a perswasion that gods law is feasible , though not facil , that it may be performed to such a degree and measure , that may find acceptance with him who sets us on work , makes us stretch and strein our faculties , and keeps us in heart , while we run the race that is set before us . non habeo vires , christus sed jussit , habebo : cur me posse negem posse quod ill● putet ? invalidas vires ipse excitat , & juvat idem quijubet , obsequium sufficit esse meum . in the arausican council it was made a canon : quod omnes baptizati , christo auxiliante & co●operante possent & deberent qaae ad salutem pertinent ( si fideliter laborare voluerint ) adimplere . dicat pelagius per gratiam nos posse implere legem dei ; & pax est . august : contra pelag : the lords prayer . aphor. 1. of ignorance in the duty of prayer . such ignorance and darkness doth possess our minds , that we often fail in our best duties , and those that do most concern us ; our very prayers are ( sometimes ) extravagant and offensive , as propounding things either unlawfull for the matter , or unfit for the condition of them that make them . of both which , since god is better able to judge than we our selves , let no man murmure or repine , when his prayers do finde a repulse , but let him rather suspect that there is somthing amiss on his part ; and make this inference , that god hath turn'd a deaf ear to his desires for his good , and denyed them in courtesie . for this is the confidence ( saith st. john ) that we have in god , that if we ask any thing according to his will , he heareth us : our prayers must be ( then ) according to gods will , not according to our own , e're they find admission or success . it was then a good advice of a heathen in this particular . — si consilium vis , permittes ipsis expendere numinibus quid conveniat nobis , reb●sque sit utile nostris : nam pro jucundis aptissima quaeque dabunt dî , charior est ipsis homo , quàm sibi : — consonant to which , plato cites a prayer of a greek poet , which he commends for the temper and prudence of it , and * calvin commends him for commending it : and it was thus : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . mr. calvin gives this meaning of it . o iupiter , give us those things that are best and fittest for us , whether we beg them ( particularly ) or no : but such things as are hurtfull , keep them from us , though we earnestly desire them . nihil autem magis ignorari , quàm quid singulis expediat , aut quid petendum sit , ne gentiles ignorarûnt ; inter hos , qui scripsit . — evertêre domos totas , optantibus ipsis , dî faciles , &c. the disciples request to their master that he would teach them to pray , ( luk. 11.1 . ) did imply their ignorance and unskilfullness in this duty : and to prevent mistakes , and to succour mens ignorance in this performance , it was , that christ fram'd this prayer , as calvin rightly teacheth . càm videret quàm angusta esset nostra ▪ paupertas , quid aequum postulare , quid è re nostra esset , huic nostrae ignorantiae occurrit , & quod captui nostro deerat , de suo ipse supplevit ac suffecit . aphor. 2. that the lords prayer is a prayer , this is acknowledged by mr. perkins ( a man of some esteem once in this kingdom ) and the contrary perswasion condemned for error and ignorance by him . the assembly of divines in the directory for public worship do term it , a full and comprehensive prayer , and not onely a pattern . mr. calvin doth stile it orationem omnibus numeris absolutam , a perfect prayer in all points . beza , omnium christianarum precum summam ac formulam , a short sum and model of all christian prayers . since then it is a prayer , let no man doubt or fear to use it as a prayer , and do as christ bade him , when thou prayest , say , our father . the primitive christians did interpret this as a command : so that it was the ordinary and usual prayer of the church in tertullians time ; and i do believe that those that do forbear it now do construe it so , and that is a chief reason why they forbear it . tertullian in his exposition of the lords prayer ( which was made above 1400 year since ) hath these words , praemissâ hac ordinariâ & legitimâ oratione , tanquam fundamento , jus est accidentium desideriorum , & superstruendi extrinsecùs petitiones . of which words , this is the sum : 1. that the lords prayer was the most usual and ordinary prayer in his time . 2. that it was esteemed the legitimate , that is , the authentic and most current prayer of the church . 3. that this prayer was premised or used at the beginning ( as the foundation ) of all private and public oraisons : their service consisted of sundry other prayers , but this was caput caenae , the chief mess . in st. austine's time , it was used coronidis vice , for a close or up-shot of all their devotions , and for a crowning prayer , reserving their best wine untill the last . mr. cartwright who condemns the frequent repetition of it , in the service book , doth allow that the church should conclude the liturgy with it , and that ministers should end their sermons therewith ; as in the english church at geneva it is used with the prayer after sermon . the continuater of sulpit : severus tells us , that in the spanish church , the manner was ( for some time ) to use orationem dominicam tantum in die dominico , the lords prayer onely on the lords day . but the fourth council of toledo , which we● in the year 632. did condemn the practice , and commanded that it should be used daily in the publick services of the church . aphor. 3. it is the rule of all other prayers . this prayer is both forma precationis & norma precandi , both a form of prayer and a rule of praye● , or the law of prayer , as i may term it , in that sense that tertullian calls the apostle's creed legem fidei , the law of faith . we may call it the standard of prayer ; as we may also term the creed the standard of faith ; and the commandments , the standard of duty and obedience . now public standards or measures that were ( anciently ) kept in temples ( as the sacred shekle in the sanctuary ) or under the magistrates custody , had this use ; to be both measures themselves , and also patterns to make measures by . as that rare piece or picture made by polygnotus ( which for the excellency and artifice of it , was termed the canon , i. the rule ) was not onely a compleat picture of it self , but also an arch-type or idea , unde artifices artis suae lineamenta peterent , as pliny speak● of it , a sampler whence artists of that faculty , should learn the true lines , touches and strokes of a picture . whatsoever the mode or form , and language of our prayers may be ( saith * st. augustin ) we must fetch the matter and substance of them , from the royal mine of this prayer , if we pray regularly ; which is as copious in matter , as it is parcimonious in words , and in tertullians judgement breviarium totius evangelii . if any petition or request be made that doth not square with this prayer or is not reducible to it , it is a spark of strange fire that profanes the sacrifice : it is not secundum vsum sionis . aphor. 4. it surpasseth all other prayers . the lords prayer is the lady of all prayers : tertullian is of opinion that this prayer hath some kind of privilege in heaven above other prayers , haec oratio , suo animatae privilegio ascendit in coelum , &c. and st. cyprian ( who ●rod in his master's steps , for so he used to call tertullian ) speaks much like his master in this point : god the father ( saith he ) doth acknowledge his sons words , and gives a readier ear and a more favourable audience ( if faith and devotion doth accompany it ) when requests are presented to him in his sons language . hooker doth hit upon the same string : though men ( saith he ) should speak with the tongues of angels , yet words so pleasing to the ears of god as those which the son of god himself hath compos'd , are not possible for men to frame . we need not doubt ( saith another ) of a gracious hearing , since the prince that must hear , was the orator that did pen our prayer , and put words into our mouths . this is stylus curiae , it is a petition made in the style and form of the court , even the court of requests in heaven , and therefore is the more passable and current there . this cherisheth much confidence and consolation in us ( saith calvin ) that our requests contain nothing that is absurd or offensive to god , qui ( pene ) ex ejus ore rogamus , since we ask nothing , but what he himself did dictate unto us , and put into our mouths . the prayer which john the baptist prickt out for his disciples ( intimated luk. 11.1 . ) is not now extant upon record . it is probable that it soon grew obsolete and out of use , when this came up : as john himself gave place to christ : so did his prayer to christ's prayer , as the lesser lights use to vanish or grow dim , at the presence of nobler luminaries . sed quorsum perditio haec ? what needs this waste of words upon such a subject ? truly the aim is this , that since others have decried this prayer so much , not onely disusing , but abusing it ( with some derogatory expressions ) it is a duty we ow to it and the author of it , to cry it up again to its just value and no farther . and therefore i shall ( super-pondii loco ) add to the former elogies , this of dan : tilenus , a learned protestant of germany . nulla praestantior formula reperiri potest ●ut excogitari , quam quae à summꝰ illo pre●candi magistro , exauditionis mediatore christo nobis est tradi●a : nam sive sapientiam spectes , ipsamet sapientia dictavit ; sive perfectionem , omnia g●uera rerum expetendarum complectitur ; sive ordinem , divina sanè est methodus & artifictum . aphor. 5. set forms of prayer needfull for some , and lawfull for all . the truth of this aphorism was little questioned in former ages : the lords prayer , and other leiturgies may be read with feeling and understanding , saith mr. ainsworth , an eminent man in his generation . a form of prayer being read , doth not cease to be a prayer , if the spirit of prayer and supplication be not w●●●ing in the reader or hearer , saith mr. perkins , who taught england to preach ( as one saith of him , ) and who alwaies did use one form of prayer before his sermons . concerning the lawfullness of forms and book-prayers , i make no doubt to concur with bishop hall , in his soliloquies , saith mr. baxter , a late writer of good note . some reject forms prescribed , onely because they are prescribed , they affect freedom and liberty so much , that they would account their girdles and garters to be bonds and shackles , if they were commanded to wear them . davids psalms make no music in their ears ; their own ditties are more harmonious because they are their own , though they father them upon a better author . the saints of old times did not think such prescribed lessons to be restraints upon the spirit , or a quenching of it . for that royal composer david did give in writing the 105. psalm to asaph , and his brethren to praise the lord withall : and 7. they did not quarrel at it , for long after this king hezekiah commanded the levites , to sing praise unto the lord , in the words of david and asaph the seer . the 136. psalm , which begins , o give thanks unto the lord , for he is gracious , &c. was wont to be sung upon several occasions , as at going forth to war , by iehosaphat , 2 chro. 20.22 . and at the laying the foundation of the new temple by zerubbabel , ezra 3.11 . and the learned iunius in his notes on that psalm saith , that this ode epainetic , or song of praise , was sung daily in the congregations as the moral part of the public service . and it is vouched by good warrant , that the jews had set forms of praises and prayers in all ages ; and buxtorf saith , that the thirteen articles of the jewish creed , was collected by r. m●ses ben maimon , out of the antient jewish liturgies . a wise prince gives thee counsel not to be rash with thy mouth or hasty to utter any thing before god : but to be well advised what thou speakest , to take heed of too much familiarity with thy m●ker , and to remember thy distance , that he is in heaven and thou on earth ; he is a glorious god , and thou art but dust and ●sh●s . it was a rash vow of iephte ; the first thing that comes to meet me , shall be the lords , judg. 11.31 . so if thou sayest , the first words that come upon my tongue shall be the lords , they may prove rash , and foolish , and offensive , even the sacrifice of a fool . before thou prayest , prepare thy self , and be not as one that tempteth the lord ; it is an apocryphal text , but canonical counsel . hod●è majorem licentiam illicitis suis cupiditatibus homines in precibus indulgent , quam si pares cum paribus joco è fabularentur . calvin . l. 3. i●st . cap. 20 § 5. aphor. 6. prayer in a language not understood , unlawfull . i will pray with the spirit , and pray with the understanding also , saith st. paul , i will sing with the spirit , and sing with the understanding also ; else how shall he that occupieth the room of the unlearned say amen to thy giving of thanks , seeing he understandeth not what thou sayest : for thou verily givest thanks well , but the other is not edified . from which words , it may be irrefr●gably concluded , that the congregation must understand the prayers that are put up in the ass●mbly , else they cannot say , amen , and they cannot be edified thereby . and this may be also cleerly inferred thence , that he that is the mouth of the congregation , or else prays in privat , must understand himself what he prays , else it is but the carcass of a prayer without soul or life in it , oratio sine ratione ; for the heart cannot be affected , with what it doth not understand : and praying is a work rather of the heart than of the tongue , no lip-labour . cardinal cajetan upon this text , doth ingenuously confess , that it would be more for the edification of the church , if public prayers were performed in a language that is common both to priest and people . pope john , the 8th . of that name , could not elude or resist the force of this text , or the reasonableness of the practice of the moravians , who did celebrate divine service in the sclavonian tongue , which was the vulgar or mother-tongue of that nation . for in an epistle written by the said pope in the yea● 808 to stentor prince of moravia , touching this point , he doth cite this parcel of pauls epistle , and saith , that he that made the hebrew and the latine tongues , did make other tongues also , for the glorifying of his name withall . when this business of having the public service in the vulgar-tongues , was hotly controverted in the church , there was a voice in the air heard to say : let every spirit praise the lord , and every tongue confess his name ; as z●inger reports , cited by dr. iames . manud : art 6. si populus intelligat orationem sacerdotis , meliùs reducitur in deum , & devotiùs respondet amen . aphor. 7. it is not warrantable to lay aside the lords prayer . if it be a prayer , and there is a command extant for the using of it , there cannot be any just pretensions for discarding it out of our liturgies . in the posie of godly prayers , this was ever held the most fragrant flower , it is sal omnium divinorum officiorum , the salt of the spiritual sacrifice ; for as every sacrifice under the law was seasoned with salt : so all devotion ( wch is a gospel●sacrifice ) should be seasoned with this prayer , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , left it prove insipid or unsavoury . let none suppose that it was intended onely for christians of the lower form : for st. austin assures us , that it was made , not onely for the lambs , but even for the rams of the flock ; arietibus gregis , i. apostolis suis dominus dedit ; and elswhere he adds it to be a form necessary for every particular believer . iustin martyr saith , that the apostles themselves did use this prayer at the celebrating of the eucharist , which was very frequently in those daies : and we may presume that he delivered but his knowledge herein ; for he living so neer the apostles , might very well understand their practice in this , or any other affair . if it hath been too often used heretofore , ( as some urge ) sure i am , it is ( now ) used too seldom , which is the worser fault of the two : as of two extremes , one may be far worser than the other . and it may be well supposed that they have too mean a conceit of this prayer , and too high an esteem of their compositions , that will not vouchsafe it a room among them . one of the reasons given for abolishing the common-prayer-book was , because it gave offence to divers godly christians : sure i am , that the omitting of this prayer , or casheering of it ( for company ) with our other prayers of the church , gives greatet offence to persons really godly ; who are as much grieved in spirit at this affront as at any other put upon the christian religion in these frantick corybantiasms that have ( of late years ) possessed this nation . the omitting of this prayer , and creed , and commandments , in the public assemblies , have made some men believe that they were but some grotesques , and superfluities in our religion ; some parentheses ( as it were ) or things indifferent , that might be used or omitted at pleasure : so that the people have often ( since ) mused what religion hath been taught them these 1600 in this land , when the very corner-stones of it are now taken away , and the foundations are digged up . where zeal ( not guided with discretion ) is in the commission of reformation , it knows not where to stop or stay , but is alwaies pulling down , but knows not how to build up or erect any thing , like an apollyon being onely skilfull to destroy , to unravel , and root up all , — et convellere tota fundamenta quibus nixatur vita , salusque . lucret : l. 4. of the sacraments . aphor. 1. sacraments , why ordain'd ? he that made man and knew best how to instruct and teach him in the great interest of his salvation , thought fit to inclose apples of gold in pictures of silver , heavenly mysteries in earthly representations and objects : because it is natural * to man to a●cend to super-natural verities , by natural help● : and to ●cale heaven by a ladder , whose rounds are made ( as it were ) of gross materials ; and whose bottom ( like that of iacob ) stands upon the earth , though the top reacheth to heaven . geom●ters do use certain schems , and diagrams ( drawn in the sands , or on paper ) to assist the weak capacities of their scholars , to understand some conclusions or problems of their art : so , god vouchsafes to instruct his scholars , not onely by words , but also by signs and symbols , to speak not onely to the ear , but also to the eye : the preaching of the word was not thought * sufficient to inform mens dull capacities , and to stir up their other faculties to their proper duties but sacraments are also added , which are a kinde of a visible word . both have the same use , the one to teach the minde by the sense of seeing , as the other by the sense of hearing . and to this purpose the sacrament is more effectual than the word , having a greater energy * and force upon the mind , because the eye is a better instructer than the ear * segniùs irritant animos demissa per aures quam quae sunt oculis sub●ecta fidelibus . horat : de arte poet : aphor. 2. their efficacy from the author alone . there is no such vertue inherent in the sacramental symbols to work good upon the soul , as there is in herbs or mineral waters , to work good upon the body : the very applying of the sacraments ( as an active to a passive ) or the opus operatum ( a● the romish writers express it , ) the very action or deed done doth not do the deed , as is pretended . god doth not tye his grace to the means , nor to the ministrators ; whose worthiness doth not contribute to , nor unworthiness derogate from the sacraments : but the work depends wholly upon the good pleasure of the ordainer and institutor of them , who doth preside in this grand agend of the church , and who doth exhibit grace therein to all ; but it is not effectual and beneficial to any but to the worthy receiver , qualified by previous dispositions , and expedients . we do not depreciate the sacraments , or make them lower , or lesser than what ( indeed ) they were intended to be , by asserting the efficacy and vertue derived from them , to him that ordained them . we do not over-value nor under-value them : we know who have offended in these extremes . we do not make them empty pageants , and bare shadows or dumb shews : the church of england declares otherwise , in few words . sacraments are not onely badges of christian profession , but also sure witnesses and effectual signs of grace : agreeable to the belgic confession ; sacramenta non sunt vana , & vacua signa ad nos decipiendos insti●uta , &c. for where they are administred and received , in the due form and manner , we acknowledge that they really give what they promise , and are what they signifie : on gods part , they give an investiture and possession of the heavenly promises , as firmly as a bishop is invested in his office , per baculum & annulum , as st. bernard makes the simile , serm : de caena dom. the unworthy receive● ( indeed ) doth frustrate , and defeat the good that is intended by them and presented in them , makes divorce between the sign and thing signified , eats the bakers bread , not the bread that came down from heaven , sacramentum , non rem sacramenti . if this romish fansie of the opus operatum were current , i marvel why the sacraments of the old testament did not confer grace as well as those of the new , which they deny , making that the main difference between them : whereas the truth is , they differed onely in the outward symbols , not in the inward sense , and substance , nor yet in the effects : for their sacraments had the same materiam substratam , the same invisible grace presented in them , though the visible signs were not the same ; and the worthy partakers did feed on christ as lushiously and savourly then , as others do now ; they did eat the same spiritual meat , and drink the same spirituall drink , which was christ , as st. paul doth expressely teach , 1 cor. 10.3 , 4. aphor. 3. they are seals as well as signs . the gospel is the grand charter of mans salvation , and the sacraments are ( as it were ) seals appendant thereunto , they are not onely signs of some grace exhibited , but also seals to ratifie and confirm the promises contained in the instrument before mentioned : as seals are put to civil contracts and indentures for a full and final ratification of them . this comparison is used by most writers of the reformation , but it is so foolish in bellarmine's conceit , that nothing can be more ; and which ought with all diligence ( saith he ) to be beaten down . sacramenta dici sigilla vel signacula , nusquam legimus nisi in evangelio secundum lutherum , is the cardinals witty sarcasm in the forecited treatise : that the sacraments are called seals ( saith he ) we read no where , but in the new gospel , according to st. lather . but he might have read it in an old epistle according to st. paul , who calls circumcision {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the seal of the righteousness which is by faith , that is , a seal whereby it was ratified and made sure unto abraham , that he was justified or made righteous before god , through faith in christ . nay , the cardinal himself to prove the septenary number of the sacraments doth fetch an argument from the book with seven seals , rev. 5.1 . which was the new covenant with seven sacraments appendant thereto , as he interprets the place : if that text will be of force to evince the sacraments to be seven in number , it will also evince them to be seals for use . aphor. 4. absolutely necessary where they may be had . the divine precept hath layed the highest obligation ( that may be ) upon us of using the sacraments , and that with reverence and religion , saith dr. ames . if the sacraments be wanting unto us through our own default , it involves us in guilt ( saith augustin ) neither can that man pretend to a sincere conversion or love to god , that contemns any sacrament of his institution * . faith will not avail any man , who receives not the lords lords sacraments when he may , saith st. bernard . if this be a duty commanded , why may we not slight any other ( and all other ) duties as well as this ? what reasonable hopes hath any man that god will save him by some other means ( or without means ) when he hath declared , that by these means ( in conjunction with some others ) he intends to save ? ames calls baptism one of the ordinary means of salvation ; & ex istâ hypothesi , upon that account , he affirms it to be absolutely necessary to salvation , where it is to be had * . except a man be born of water and the spirit ( saith christ ) he cannot enter into the kingdom of heaven . from hence the antient fathers did infer the necessity of baptism : but some later writers have ratified this water into spirit ; and interpret the words tropically : except a man be born of water , that is , of the spirit : for water is here but an emblem of the spirit ( say they , as fire is elsewhere , mat. 3.11 . but to these , i shall oppose the sense , and censure of the learned hooker , you shall have his own expressions , for they cannot be mended . i hold it an infallible rule in the exposition of scripture , that where a literal construction will stand , the farthest from the letter , is commonly the worst : there is nothing more dangerous than this licentious and deluding are which changeth the meaning of words , as alchimy doth or would do metals , maketh any thing what it listeth , and in the end , bringeth all truth to nothing . the general consent of antiquity , concurres in the literal interpretation , and must the received construction be ( now ) disguised with a toy of novelty ? we may by such expositions , attain in the end ( perhaps ) to be thought witty , but with ill advice ; so he . non possum quin simplicissimam theologiam , hoc est , quae minimè recedit a litera , caeteris ut commodiorem , praeferam . aphor. 5. infant-baptism more antient than the apostles . to secure the interest of children in this sacrament , who ( ex praerogativâ s●minis , as tert : speakes ) are entitled thereto , enough hath been spoken ( of late years ) by our english writers , to the conviction of all gain-sayers ; more particularly by the excellent dr. hammond , in his quaer●s . when we find the practice of baptizing infants in the christian church to be so antient , as the very next age to the apostles : and so universal , that it was received through all parts of the world , where christ had a church , i cannot see , how it could have any other original than from the apostles who founded the churches through the world . st. augustine speaking of this usage or custom , saith , that the church of god ever had it , ever held it , and received it hanc praxin ecclesia catholica ubique diffusa tenet home de adamo & eva . from the religion of former ages : and calvin saith , that the antientest writers that we have of our religion , do ( without any scruple ) refer the original of this practice to the apostles . nullus scriptor tam vetustus qui non ejus originem , ad apostolorum tempora pro certo , referat . but this practice did not begin with , or by the apostles neither : for they did but continue what was before in use in the jewish church , who admitted proselytes into their religion by this rite or ceremony of baptizing , besides that of circumcision ; as hath been observed unto us by men well verst in rabbinical writings , and the rituals of all ages , as ainsworth on gen. 17.12 . heins. his ex●r● : on act. 18.3 . lud : de dieu his append : on matth. 23.15 . and more fully and copiously doctor hammond in his fourth quaere . but indeed , the jewish and the christian baptisms had different purposes and designations : by the one , the proselytes were baptised into moses , that is , the mosaic law and o●conomie : by the other , into christ , that is , into his faith , rule and discipline . and it is farther observed by the forementioned writers , that of the jewish proselytes , not onely men of years were baptized , but their young children were also baptized with them , and received into the bosome of that church , to be instructed in their law , when they should come to years . which usage was taken up by john the baptist , and afterwards by christ and his apostles , and continued in the reformed common wealth , though to another purpose and design , as we touched before ; and this ceremony was thought sufficient to be retained for that end , when circumcision was abolished . if the issue of the question touching infants-baptism lay upon this : whether the apostles of christ did baptize infants ? the scripture ( by its own light ) doth not clear the doubt , it tells us they baptized whole housholds , which testimonies do ( of themselves ) make it but probable , that they baptized the children of those housholds : but if catholic tradition , and the voice of the church he allowed so much civility and credit with us , as to be believed for a matter of fact and story ; then the business would soon be put beyond all pretensions of scruple , and made as secure and firm to our sense , as any article of our creed : as upon the testimony of travellers , and credible men , i might be induced to believe firmly and undoubtedly , that there is such a city as constantinople , though i neither saw it , nor doth the scripture make any mention of it . aphor. 6. where it may not be had , desire supplies the defect . this must be understood of the adulti or men in years , that have not participated of the holy mysteries , but do earnestly desire and long for them , but by some impediment and invincible necessity , cannot obtain them : if the fault be not on their side , there is no danger , but the internal benefit of the sacrament , is communicated to them , without the external symbols . the penitent thief on the cross went to heaven without baptism , when simon magus went to hell with it : the children of bethlehem that were baptized in their own blood , were qualified for heaven by that baptism , without the baptism of water ; and martyrdom in any other , doth entitle them to a crown , even a crown of glory , though unbaptized . when the emperour valentinian died without baptism , but had determined to receive it , but that he was prevented by death ; st. ambrose doth state his case thus ; quem regeneraturus eram , amisi , sed ille no● amisit gratiam quam poposcit . i lost him ( saith he ) whom i was about to regenerate or baptise : but he hath not lost the grace o● fruit of that ordinance which he desired . in such cases , baptismus flaminis supplet baptismum fluminis , the baptism of the spirit doth supply the want of water-baptism ; and the spirit himself doth officiate for the minister sometimes . from hence we may infer , that the case of children dying without baptism , is not forlorne and disperate : we may not be such rhadamanths as to passe damnatory sentences upon them , for want of that which was not in their power to compass : god doth not tye any to those ordinary laws and methods whereby he saves man , but such as may have them , and are capable to use them . if the parents be wanting to their child in this duty , the sin ( sure ) lyes at their door and not the child's ; and god will require it at their hands , as he did at the hands of moses . in like manner the church of england , hath declared her judgement , touching the want of the eucharist , if there be no more than the bare defect . if any person by extreme sickness , or any other just impediment , do not receive the sacrament of the lords supper , if he truly repent him of his sins , and stedfastly believe that christ died for him , he doth eat , and drink the body and blood of christ profitably , to his souls health , though he do not eat the sacrament with his mouth . so the rubric for the communion of the sick . a prayer occasionally conceived , upon the entring into a ruinous church , where no prayers or sermons had been , in many years before . o eternal holinesse and immense goodness ! how sad and desolate is this place , which was ( lately ) frequented by a people called by thy name , to call upon thy name ; to seek thy face , and to find thee here , in thine own appointments and holy dispensations : how forlorne is it now become , being made a court of owls , and a place for satyrs to dance in ? i acknowledge the hand-writing upon the walls , and the charactets of thy just displeasure , who doest proportion punishments to the offences , and makest the one legible in the analogy , and suitablenesse of the other . lord , if my sins have drawn th●se lines of confusion and of stones emptiness ; if by any remisness or perfunctoriness in holy ministeries , if by want of zeal for thy glory , or any other way , i have awaked thy justice , lo , here ( in all humility , ) i prostrate my self before thee , imploring mercy and pardon , and confessing to thy glory , that thou art just in all that is come upon us . and if the sins of the congregation ( that used to meet here , ) have contributed to this judgement , and turned away thy presence from this place , either by sleighting the mysteries that were here dispensed , or the dispensers of them : we must say again , that righteous art thou , o lord , and true are thy judgements . thou hast been just in shutting up the doors of thy house against them , that did shut their ears and hearts against thee ; and in taking away that food from before them , which they loathed or lightly regarded . yet , o lord , be mercifull both to priest and people , and turn not away thy face utterly ( in displeasure ) from them ; as we confesse thy justice , so we implore thy mercy , lift up the light of thy countenance upon thy sanctuary that is desolate , and cause thy face to shine upon it . turn thee unto us , o lord , and renew our dayes as of old . have mercy upon a distressed church , and a distracted ●tate : behold thy ministers that are smit●en into corners , and their respective congregations that wander like sheep without a shepherd , that travel to and fro , ●o seek the word of the lord , and cannot ●ind it . gather them o thou shepherd of israel , ●nd do thou guide and lead them forth , ●nd let thy rod and staff comfort them . pi●ty the ruins of thy church , build up the old wasts , it is time that thou have mer●y upon them , yea the time is come . let not the watch-men that are set upon the wals hold their peace day nor night , nor those that make mention of the lord keep silence , nor give him any rest , until he establish his people , and make this church a praise on the earth , that it may no more be termed desolate or forsaken , but make it an eternal excellency , and a joy of many generations . and so shall we learn by thy punishments to amend our lives , and for thy clemency , to give thee praise and glory , through jesus christ our lord , amen . psal. 123. mr. sands ▪ 1. thou mover of the rolling sphears , i through the glasses of my tears , to thee my eyes erect . as servants mark their masters hands , and maids their mistresses commands , and liberty expect : 2. so we , deprest by enemies , and growing troubles , fix our eyes on god who sits on high ; till he in mercy , shall descend to give our miseries an end , and turn our tears to joy . 3. o save us lord , by all forlorne the subjects of contempt and scorn , defend us from their pride , who live in fluency and ease , who with our woes their malice please , and miseries deride . finis . notes, typically marginal, from the original text notes for div a55565e-190 aristid . adrian . orat . 8. — vt sine faece dies . 2 joh. 1.4 . rev. 3.10 . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . mat. 4.3 . sen. ep. 47 virtus heroica est eminentia & splendor virtutis , qua homine supra conditionē humanam elevat , piccol : de mor : philosophia . — vulgus sequitur fortun● , ut semper , & odit damnatos . iuv. sat. 10. forced to be secular priests . heb. 13.20 , 21. notes for div a55565e-970 * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} insulae fortunatae : notes for div a55565e-1300 josh. 15.15 sine magno molimine ab area excutitur , quod nullo pondere intra aream tenebatur . vinc. lir. c. 2 . 5.●rona sunt in ruinam quae sine fundamentis creverunt . sen. l. de ira . cap. 16. prov. 6.6 . apis sapi , entissima avicula . basil. hexaem . c. 8. ecclus. 11.12 . virg l. 4. georg. l. 3. contra donatistas . eph. 2.21 . rom. 12.6 . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . heb. 5.12 . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . heb. 6.1 . sermo qui rudes in christo inchoat . so beza renders it . ass artium , & scientia scientiarum est regimen animarum . esa. 29.8 . append : to the reformed catholick . cul. paris . rev. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} & {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . haereditaria signacula , st. am●brose calls them . l. 3. ad grat. imper. communem thesaurum & haereditatem paternam , st. basil terms them , ep. 70. auguste sanctissime yheodor . l. 4 eccl. hist. c. 3. vinc lirin . cap. 3. quod universa tenet ecclesia , nec conciliis institutum , sed semper retentum , non nisi authoritate apostolica traditum rectissinè creditur . aug. l. 4. de bapt. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} tim. 6.20 . zach. 4.10 . via trita est vita tuta . we would go to the heavenly canaan by the kings high way , and turn neither to the right hand nor to the left . numb. 20.17 . lucret. non contemnenda sunt parva , sine quibus magna esse non possunt . hiero. ep. ad laetam principia majora sunt vi quam magnitudine . arist. de coelo , l. 1. c. 5. sir , ro. williams his commentaries . pius the 4th . in his bull de motu proprio , perfixed to the trent-catechism * dr. gropper . stapleton . lud. carbo . mr. rich. greenham ▪ above 50. years agone . cyrill . catech. 4. ediscebant pueri 12. tabb . leges , ut carmen necessarium . m. tull. l. 2. de ll. debile fundamentum fallit opus . cypr. praefat ad opuscula . vtile est plures à pluribus fieri tractatus , diverso stylo , non diversâ fide , etiam de quaestionibus iisdem , ut ad plurimos res ipsa proveniat ; ad alios sic , ad alios autem sic . aug. de trint . cap. 3. notes for div a55565e-3860 (1) orat : dom : (2) symbolum . (3) decalogus . (4) sacramenta . notes for div a55565e-3980 in his capitibus catecheticis universae scripturae pomaeria , se● potiùs latifundia continentur . alsted th. catechet . c. 1. (a) god made him lower than the angels in this life . psal. 8.5 . but he shall be made equal to the angels hereafter . luk. 20.36 . (b) deut. 10.12 . micah 6.8 . st. paul doth reduce all to these two heads faith and love . 2 tim. 1.13 perfectus scripturae canon , ad omnia , satis supe●que ▪ sufficit ▪ vinc : lirin ▪ cap. 2. the patriarchs creed , see the annotations annexed . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . tit. 1.3 . (a) act. 26 22. (b) cant. 6.9 . eph. 4.4 , 5. (c) tit. 1.3 . the distribution of the creed into 4. parts . the desinto hell . dr. hammond's practical catechism , 2d . edition page 236. * dr. latimer . dr. nowel . dr. babington . dr. bilson . dr. crachanthorp in his defence of the church of england — c. 39. (a) rev. 5 20. (b) act. 15 14. (c) act. 20 32. rom. 15.16 (d) rom. 8 28. (a) col. 2.19 . 1 joh. 1.3 . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . eph. 4.4 . (b) phil. 2.12 . (a) luk. 24 47. act. 2.38 . (b) rom. 3.24 , 25 , 26. (d) mat. 18 18. joh. 20.25 symbolum patrum est tantum declarativum symboli apostolici , sic propter haereticos exigente necessitate . aquin : sum : p. 2. c. 1. the doxology , a little creed . as the word shibboleth distinguished the ephraimites from the gileadites , jud. 12.6 . (a) psa. 119 105. (b) joh. 17 3. (c) 1 cor. 10 4. (d) eph. 2.10 . (f) 1 tim. 6 20. (g) 1 pet. 1 9 (h) heb. 12 2. notes for div a55565e-5210 decalogus est symbolum agendorum . dr. davenant adhort : ad pacem cap. ● . (a) gen. 2 17. (b) deut. 30.15 . (c) rom. 3.20 . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . arist. eth. l. 5. c. 7. (a) r●m . 2 14 , 15. wherein christian liberty doth consist . (a) mat. 23 4. (b) mat. 5.18 . & 19.17 . rom. 3.31 . (c) deut. 27.26 . (d) gal. 3.13 . the moral law , a perfect law for parts & degrees . (a) rom. 7 12. (b) psa. 19.7 . (c) rom. 7.14 . (d) exod. 20.17 . (e) psa. 119 96. in the original it is in the abstract , viz : (a) {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} decas verborum . deu. 10 4. (c) rom. 13.10 . (d) joh. 14 (b) mat. 22.40 . how far the law may be performed by us . (a) deut. 6.5 . mat. 22.37 (b) rom. 3 20. (c) gen. 4.7 . (d) 2 chron. 30.18.19 ▪ this law of the two tables surpasseth all the laws of the 12. tables among the romans . (a) psa. 59 6. rom. 12.1 . (b) 1 cor. 6.20 . (a) lev. 19 18. mat. 22.39 (b) gal. 6.10 . (c) act. 17 26. isa. 58.7 (d) 1 cor. 11 7. jam. 3.9 . exemplumque dei quisque est sub imagine parvâ . manil : praecepta sunt angus●a , & augusta . zanch : in decalog : he that commanded us to hate the evill , did command us to love the good . amos 5.15 isa. 1.16 , 17. qui destinat ad finem , destinaat ad media . arist : 2. phys : (a) mat. 5.21 , 28. 1 joh. 3.15 . these ampliations and extensions of general precepts in the law , are virtually inherent in them ; and so by easie natural logick , and by a free and unforced inference , are deducible from thence ; whereof alsted in his theologia catechetica , zanchius upon the decalogue , perkins in his armilla aurea , and divers other commentators on the moral law have treated . (a) exod. 15.11 . (b) lev. 10 3. (c) deut. 10 12. (d) micah . 6.8 . (e) psa. 19 7. (f) psa. 119.18 . (g) 2 cor. 3.3 . (h) jam. 1 22. (i) psa. 103 14. notes for div a55565e-6490 deo nihil deest , he is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} self-sufficient and all-sufficient . — ipse suis pollens opibus : — (a) jonah 1.5 , 6. act. 10 2. (b) 2 cor. 3.5 . why we must pray . (a) eph. 2.4 . (b) mar. 6.5.21.22 . psal. 50.15 . phil. 4.2 . (c) jam. 1.6 . (d) jam. 4.3 . job 35.13 . (a) job 37 19. how we must pray . (b) rom. 8.26 . (c) 1 joh. 5 14. (d) luk. 11 1 , 2. see the notes annexed , upon this head . * the mountain whereon christ preached his first sermon , and delivered this prayer . mat. 5.1 . the preeminence of the lords prayer . oratio dominica est orationum domina . (a) 1 cor. 1 24. (b) col. 2.3 . (c) joh. 3.34 . (d) joh. 16 23. the best qualifications of prayer . (a) mat. 21 22. ja. 1.6 . (b) ja. 5.15 , 16. (c) luk. 18 13. (d) eccles. 5.1 . ephes. 3.14 : and jesus left them , and went again , and prayed the third time saying the same words . mat. 26.44 . mat. 14.43 . (a) mat. 26.44 . pacis doctor , & unitatis magister noluit sigillatim precem fieri . cypr : de orat. dom : (a) habh . 2 4. (b) 1 tim. 2.1 . jam. 5.16 . tres petitiones dei gloria destinatae sunt tres reliquae nostri curam gorunt . cal● : l. 3. inst : c. 20. of unpremeditated prayer . (a) 1 cor. 14.14 , 15 , 16 (b) eccle. 5.2 . (a) job 37 19. (b) jam. 4.3 . job 35.13 . (c) isa. 51 16. (d) luk : 15.18 . (e) 1 joh. 2.1 notes for div a55565e-7730 sacramenta sunt signa signantia , & obsignantia . the eye doth better instruct than the ear : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the virtue and efficacy of the sacraments . (a) 2 cor. 10.16 . (b) mat. 28.20 . (a) matth. 28.19 . (b) matth. 26.26 , 27 ▪ illud , est nasci de sp●ritu ; hoc , autem pa●sci . aug : de verb : apostoli . serm : 11. faciunt favos vespae ; faciunt ecclesias & marcionitae . tert : adv : marc : (a) mat. 18.20 . mat. 28.19 . act. 2.42 . (a) gen. 17.11 . rom. 4.11 . act. 2.38.22.16 . circumcision was a sign of the old covenant , and baptism cometh in the room of that . co. 2.11 , 12. the danger of sleighting baptism , where it may be had . see the annotat : (a) luk. 7.30 . (b) exod. 4.24 . (c) gen. 17 12. infants to b● baptized . see more in the notes . (a) gen. 17 12. (b) 1 cor. 7 14. rom. 11.16 . (a) luk. 22.19 : 1 cor. 11.24 . (b) 1 cor. 10.16 . verbum est fundamentum fidei ; sacramenta sunt firmamenta & columnae calv : l. 4. instit. c. (c) 1 joh. 4.11 . (a) ● cor. 11.26 . qui indignè manducat , sibi judicium manducat , non tibi . aug. (b) 1 sam. 12.9 . (c) act. 8.1 . act. 26.10 . (a) 1 cor. 11 28. (b) psa. 77.6 . (c) 1 cor. 5.6 . sacraments of perpetual use to the ●aithfull . (a) 1 cor. 11.26 . (b) phil. 3.12 . rom. 7.14 . (a) mat. 28 19 , 20. (a) in the creed . (b) in the command : (c) in the lords prayer . (d) rom. 4 11. (e) isa. 58.12 . (f) isa. 3.6 , 7. (g) jer. 33.6 . psal. 90. notes for div a55565e-8890 eccle. 12.11 i●●it studium & diligentiam , qu● pueris praecepta dei ●nculca●i debent . v●●abl : in locum . histor : of the counsel of trent l. 1. notes for div a55565e-10440 (a) 2 chro. 6.29 . notes for div a55565e-11690 append to the ref : cathol : pro fundamentalibus ea sola haebendae sunt quae omnibus cognitu & creditu necessaeria sunt : adhort : ad pacem cap : 7. instit. l. 2. l. 1. adv. haereses c. 1.2.3 . ep : dedicatory to the e : of bedford before his exposit : of the creed . in his preamble to the exposit : of the creed . parte 2 de doct : chrisstian●s . animadv. in bellarm : l. 2. serm : 115. de tempore epist. ad epictet . de velandis virginibus . cap. 1. see dr. potter's answer to charity mistaken . sect. 7. deerant quoque littora ponto . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} papistica . so the bull of pius the reditu . bellarm : prefat : ad lib : de rom : pontifice . pontificia potestas est cardo & fundamentum & summa fidei christianae . skulken : apol : pro bellarm. non latuit judaeos de trinitate fides , ut cunque sub evangelio multo sit explicatior prid : fasci : confess : l. 20. cap. 43. vna fides justificat universorum temporum sanctos . leo de pass : dom : serm. 14. prid : fasc : see deut. 18.15 . compared with act. 3.21 . 2 chro. 20.7 . isa. 41.8 . joh. 2.23 . lex promissiones misericordiae passim continet . calv●l . 2. inst : c. 10 ▪ chap. 2. v. 4. rom. 4.11 chap. 19. v. 25 , 26. dan. 12.2 . joh. ●1 . 23 , 24. ezech. 20.13 . legem servantibus , aeterna vita promissa est . mat. 19.17 . luk. 10.28 . raynolds . thes. 4. rom. 7.10 1 cor. 15.56 . vetus & novum testamentum , unum re , geminum ratione . raynold . thes : 4. fest hommius in specim . controvers : belgicarum cap. 25. l. 2● . iustit . c. 14. § 5. mich : servetus , veterem ecclesiam israeliticā in haram porcorum transfomavit . beza epist. 1. historia concilii tridentini . l. 5. li. 2. c. 10. §. 1. hâc syllabâ ▪ creator à creaturis secernitur ; divina ab humanis separantur . ruff : in symb : * and in petr : canisius his catechism . * quod universa tenet ecclesia , nec conciliis institutum sed semper retentum , non nisi apostolicâ authoritate traditum rectissimè creditur . l. 4. de bapt : contra donatistas . necesse est propter tantos , tam varii erroris ansractus , ut propheticae & apostolicae interpretationis linea , secundùm ecclesiastici & catholici sensùs normam dirigatur . vinc : lirin . c. 2. theol : catechetica . so whitaker de eccles : raynolds . mor●ney , and davenant on , col. 1.18 . luk. 10.20 heb. 12.23 2 tim. 2.19 rom. 2.28 tu vides quousque oculos habes , sed oculi domini sunt alti . tert : de praescript : oprat : l. 2. nisi in parte donati . august : de haeresib : psa. 2.8 . isa. 14.2 . huic ego nec metas rerum , neque tempora pono : imperium sine fine dedi . virg : act. 20.28 bishop of milevis in africa . l. 2. contra donatist : sulpit. severus l. 2. hist : sacrae . peuc : chro : l. 3. genebr . chron : epist. ad damasum . l. 4. eccl : histor. et in conciliis , & in doctorum collisionibus , semper tandem triumphavit fides de trinitate catholica . dr. prid : fasc : contr. p. 99. baron : an●nal : ad an : 340. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} athanasius cap. 6. commonitorii . articuli fidei non possunt crescere quoad numerum credibilium , sed quoad explicationem . aquin. sum : p. 2. arrius erat vir laudis & gloriae , magis quam veri . tatis cupidus . platina in vitâ sylvestri . in vita b. fulgentii . russ : in symb : judg. 12.6 . euseb : l : 4. cap. 15. basil : ep. 78. notes for div a55565e-17290 l. de leg : sir w. raghleigh . 1. p. of his history . de vero 6. cultu l. c. 8. 1 thes. 3.13 heb. 12.14 l. 3. inst. c. 3. non ille spiritus , adulterii vel homicidii , vel fraudis patronus . id . legis doctrina retinenda est , sine quâ christus non potest retineri . dr. daven : ●dh : ad pacem . lex moralis est aeterna regula justitiae omnium gentium ac temporum hominibus praescripta , qui ad dei voluntatem vitam suam componere volunt . cal : l. 4. inst : c. 20. liberantur fideles à rigore legis , non regimine : habet enim in eos imperium politicum , non despoticum ; poedagogiam exercet , non mastigogiam , est index non judex nostrarum actionum . pride aux fase : contr : god spake these words and said . exod. 20.1 . psa. 119.97 psa. 19.8 . psa. 119. lex divinitùs traedita , perfectam nos justitiam docet . calv : l. 2. c. 8. lex est perfectissima norma justitiae . nowel . cat : est vitae regula perfectè absoluta . id. rom. 7.14 . interna & externa obedientia requiritur in singulis praeceptis , interprete christo mat. 5. ames : med : theol : l. 2. c. 5. leges hominum ligant manus , lex dei conscientiam . sculptile & con●latile reor dogmata esse falsa & perversa , quae ab his quibus facta sunt , adorantur . hieron : in habb : c. 5. qui falsum dogma componunt , auream statuam faciunt , & persuadent homines , ut cadentes , adorent idolum falsitatis . id. in dan. cap. 3. see ecclus 35 1 , 2 , 3. rom. 2.28 . lev ▪ 17.44 19.2 . rom. 12.1 . isa. 1.13 , ●4 . jer. 6.20 . mat. 5.10 . mat 5.8 . * so st. augustin calls the decalogue in his b●ok de o chordis . cap. 11. pers : sat : 2 1 kin. 14.8 . 2 chro. 12.33 . psa. 86.4 . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , benignior legis interpretatio , aristot. 5. eth ▪ c. 10. auson● ad theodos : imp●rat : concilium arausicanum . notes for div a55565e-19570 — paenam pro munere pascunt , like phaëton . ovid : metamo : l. 2. multos non audit deus ad voluntatem , ut exaudiat ad salut em . isid : de summo bon● . joh. 5.14 . iuv. sat : 10 * homo quidem ethnicus sapit in hoc , quòd judicat quàm periculosum sit a domino petere , quod cupiditas nost● a dictaverit . calvin . l 3. inst : c. 20. dan : heinsius exercit . in lu. 11. l. 3. inst. ● . 20. in his preamble to the exposition of the lords prayer . so mr. henry greenwood a godly man , in his exposition of the lords prayer . l. 3. inst. c. 20. in 6. c. matthai . luk. 11.2 . enchirid : ad laurent : c. 71. hooker . l. 5 eccl : polit : lib : de veland : virg : primum in unuquoque genere est mensura reliquorum . arist. 4. phy. exo. 30.13 nat: hist. l. 8. c. 34. * quamlibet alia verba dicimus , nil aliud dicimus , quàm quod in ista oratione positum est , si rectè & congruenter oremus . aug : ep. 21. de ora● : lev. 10.1 . ● . de oratione . de orat : da magistrum . eccles : pol. l. 5. § 35. sir r. baker's meditat : on the lords prayer . l. 3. inst. c. 20. §. 34. nox victa vagos contra●it ignes , luce renatâ cogit nitidum phosphorus agmen . sen: herefurens . syntag : theol : tit : 51. def. of the l. pr : expos : of the l. pr : saints rest p. 3. l. the spirit 1 chro. 16.7 . 2 chro. 29.30 . thornedike of rel : assemb. . c 7 synagoga judaica . cap. 1. eccl. 5.1 , 2 ecclus 1.2 ▪ hist : of the council of trent lib. 6 lyra in 1 cor. 14.14 . lev. 2.13 . ep : 89. de meritis & remiss : l : 2. c. 24. apol : 2. preface to the direct : notes for div a55565e-23180 pro. 25.11 . vel ut pythagorei qui parvas res magna . rum rerum tesseras esse voluêrunt . plat. qu : romanae . gen. 28.12 {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . vt prophe●tae olim prophetabant , non solùm sermone sed etiam visione & conversatione & actibus typicis quos faciebant . iren : l. 4. c. 37. * providentia divina unicuique rei providet secundùm modum suum . homini autem connaturale est , ut per sensibilia ad cognitionem intelligibilium perveniat . aquin. 2.2 . * quia infirma & languida est fides nostra , ideo deus , non contentus objectum ejus auribus nostris , per praedicationem evangelii inculcâsse , insuper illud , per sacramentum ( tanquàm visible verbum ) oculis ingerit , & auribus inserit . tilenus syntag : theol : p. 851. * hoc habent sacramenta prae verbo peculiare , quòd promissiones velut in hac tabula depictas , nobis ad vivum representent , & fub aspectum graphicè {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} expressas statuant . calv. l. 4. inst. c. 24. art. 23 panem domini , non panem . dominium . lambit petram sed inde nec mel sugit , ne ▪ oleum cyprian : nou tantum signa signantia , sed etiam obsignantia . comparatio tam inepta ut nihil inoptius . l. 1. de sacram. c. 14. rom. 4.11 rom. 4.3 . medull : theol : l. 1. c. 20. l. 4. contrà donat. c. 25 * sacramentorum vis inerarribiliter valet plurimùm , & ideo contempta sacrilegos facit : inipiè quippe contemnitur , sine quo non potest perfici pietas . aug : l. 19. contra faustum manich. c. 11. bellarm : enervat : l. 2. * baptismus est necessarius non rantùm ut res praecepta , sed etiam ut medium salutis ordinarium ; it a tamen ut non desperandum est de salute non-baptisatorum . amesius bellarm : enervat . l. 2. joh 3.5 . eccl : pol : l. 5 §. ●9 . dan. heins. exercit : in mar. 13.30 . lib. de baptismo . serm : 10. de v. ap. l 4. inst. c 16. in orat : funebri . notes for div a55565e-25710 1655. aula ululantium . isa. 34.13 : isa. 13.22 . isa. 34.11 . dan. 9.17 . lam. 5.21 amos. 8.11 isa. 62 ▪ 6. the soules own evidence, for its own immortality. in a very pleasant and learned discourse, selected out of that excellent treatise entituled, the trunesse of christian religion, against atheists, epicures, &c. / first compiled in french by famous phillip mornay, lord of plessie marlie, afterward turned into english by eloquent sir phillip sydney, and his assistant, master arthur golden, anno domini m d lxxx vii. and now re-published. by john bachiler master of arts, somtimes of emanuell colledge in cambridge. published according to order. de la verité de la religion chrestienne. english mornay, philippe de, seigneur du plessis-marly, 1549-1623. this text is an enriched version of the tcp digital transcription a89326 of text606 in the english short title catalog (thomason e324_3). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 189 kb of xml-encoded text transcribed from 37 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a89326 wing m2802 thomason e324_3 99861312 99861312 113444 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a89326) transcribed from: (early english books online ; image set 113444) images scanned from microfilm: (thomason tracts ; 53:e324[3]) the soules own evidence, for its own immortality. in a very pleasant and learned discourse, selected out of that excellent treatise entituled, the trunesse of christian religion, against atheists, epicures, &c. / first compiled in french by famous phillip mornay, lord of plessie marlie, afterward turned into english by eloquent sir phillip sydney, and his assistant, master arthur golden, anno domini m d lxxx vii. and now re-published. by john bachiler master of arts, somtimes of emanuell colledge in cambridge. published according to order. de la verité de la religion chrestienne. english mornay, philippe de, seigneur du plessis-marly, 1549-1623. sidney, philip, sir, 1554-1586. golding, arthur, 1536-1606. batchiler, john, ca. 1615-1674. [8], 64 p. printed by m.s. for henry overton, in popes-head ally, london, : 1646. selections, by john batchiler, from the translation, by sir philip sidney and arthur golding, of: mornay, phillipe de. de la verité de la religion chrestienne. the first leaf is blank. annotation on thomason copy: "feb: 20th"; the second 6 in imprint date crossed out and date altered to 1645. reproduction of the original in the british library. eng apologetics -early works to 1800. christianity -essence, genius, nature -early works to 1800. a89326 606 (thomason e324_3). civilwar no the soules own evidence, for its own immortality. in a very pleasant and learned discourse, selected out of that excellent treatise entitule mornay, philippe de, seigneur du plessis-marly 1646 34874 43 70 0 0 0 0 32 c the rate of 32 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2007-02 tcp assigned for keying and markup 2007-02 aptara keyed and coded from proquest page images 2007-04 celeste ng sampled and proofread 2007-04 celeste ng text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the soules own evidence , for its own immortality . in a very pleasant and learned discourse , selected out of that excellent treatise entituled , the trunesse of christian religion , against atheists , epicures , &c. first compiled in french by famous phillip mornay , lord of plessie marlie , afterward turned into english by eloquent sir phillip sydney , and his assistant , master arthur golden , anno domini mdlxxxviii . and now re-published . by john bachiler master of arts , somtimes of emanuell colledge in cambridge . published according to order . london , printed by m. s. for henry overton in popes-head ally , 1646. to the reader . iudicious reader , the iniquity of the times , having so far corrupted the minds of some , that the very innate and inbred principles of nature ( especially about a deity , the sovereigne welfare and the immortality of the soule ) seeme in a manner to be quite obliterated and extinct in them ; i thought it would not be unseasonable , to recommend to thy most serious meditations , that excellent treatise mentioned in the frontispiece , as an antidote against the atheisticall and dangerous tenets now abroad . the noble authour of it thou wilt soone find was a man of no meane parts , and of no common learning . delicacy of wit , strength of reason , streams of eloquence , with varieties both of solid and curious notions , come all flowing from him . hee will tell thee more , even from the ancient doctrine of the very heathen , than happily thou ever heard'st of , or ( at leastwise ) evertookest much notice of , though borne and bred in so bright an age , and among such too , as passe for no meane proficients in christianity . those mysterious ( though glorious ) truths , which like mines of gold under ground , run along more hiddenly , through the letter of the scriptures , thou maist there meet with discussed at large , with as much sobriety as cleernesse . dost thou desire to know by what arguments , even of reason , thou maist prove a deity ? that deity to be but one only ? and yet distinguished by a trinity of beings , that which wee call a trinity of persons , viz. father , son , and spirit ? if thou wilt take the pains , ( i might say , the pleasure rather ) to gaine the knowledge of such high ( yet necessary ) points : in the first six chapters of the said treatise , thou maist ( more fully than thou art aware ) instruct thy self . dost thou enquire after the highest and most sovereigne good ? wherein it lyeth , and wherein it lyeth not ? in the 18 and 19 chapters thou findest that also very sweetly and fully resolved . lastly , next unto the knowledge of god what hee is in himself , and what to his creatures , dost thou seek to understand thy self , what once thou wert , and what still thou art ; read but this ensuing paragraph , peculiarly selected out for thy present use , and thou shalt easily perceive what divine a sparks lye raked up under ashes , within thine own bosome , sparks which ( when b once stirred up ) do but blow a little , and thou shalt know farther , as well what the duration as the excellencie of thy being is , and that thou art a creature bearing in thee , besides a plurality c of present lives , the very seed of immortality . in all which severall enquiries whilst thou readest and considerest , thou maist expect that , the reasonable part ( darke and cloudy , notwithstanding as it may be ) shall quickly receive an irradiation , and that not onely from the intrinsecall operations of thine own minde , but also from the consent of the wisest men among all nations . zoroastres the chaldean , trismegistus the aegyptian , orpheus the greeke , pherecides the syrian , after them , pythagoras , socrates , plato , aristotle , plotinus , porphyrius , amelius , &c , all teach thee in their severall ages . and if that be not sufficient , thou hast the confession of the very devils ; viz. that there is a god , and but one god , with trinity of persons in unitie of essence . that the soul is an immortall substance , and the aforesaid deity , the sovereigne welfare of it , according to what thou believest from the only true sacred oracle . let not then that treatise , rare and singular , as it is be neglected by thee , for though it hath a long time layn obscurely , as a diamond in the dark , little knowne and lesse looked after , yet i dare say , by that time thou hast well examined it , and shalt have tasted the sublime heavenly matter conteined in it , thou wilt estimate it at a very great value , even worthy ( many passages of it ) to be written in characters of gold . buy it therefore and read it , that from the very light of nature , thou mayst be enabled to confute blasphemers : judge the whole by this little piece , which if thou readest thorough , and with diligent attention , thou mayst benefit thy selfe , and therein answer the desire of him , who heartily wisheth the true good of thine immortall soul : john bachiler . chap. i. that the soul of man is immortall , or dyeth not . hitherto i have treated of the world that is to be conceived in understanding , and of the sensible world ( as the platonists tearm them ) that is to say , of god and of this world . now followeth the examining of the little world ( as they terme it ) that is to say , of man . concerning god , we have acknowledged him to be a spirit : and as touching the world we have found it to be a body . in man we have an abridgement of both , namely of god in respect of spirit , and of the world in composition of body as though the creator of purpose to set forth a mirrour of his works , intended to bring into one little compasse both the infinitenesse of his own nature , and also the hugenesse of the whole world together . we see in mans body a wonderfull mixture of the foure elements , the veyns spreading forth like rivers to the uttermost members ; as many instruments of sense , as there be sensible natures in the world , a great number of sinews , flesh-strings and knitters ; a head by speciall priviledge directed up to heaven-ward , and hands serving to all manner of services . whatsoever he is that shall consider no more but onely this instrument , without life , without sense and without moving ; cannot but thinke verily that it is made to very great purpose ; and he must needs cry out as hermes or as the sarzin ab●ala doth , that man is a miracle which far surmounteth , not onely these lower elements , but also the very heaven and all the ornaments thereof . but if he could ( as it were out of himselfe ) behold this body receiving life , and entering into the use of all his motions with such forwardnesse , hands bestirring themselves so nimbly , and after so sundry fashions , and the senses uttering their force so far off , without stirring out of their place : thinke you not that he would be wonderfully ravished , and so much more wonder at the said life , moving and sense , than at the body , as he wondered afore at the body , to behold the excellencie of the proportion thereof above the masse of some stone ? for what comparison is there betweene a lute and a lute-player , or between a dumbe instrument , and him that maketh it to sound ? what would hee say then if he could afterward see how the same man being now quickned attaineth in one moment from the one side of the earth to the other , without shifting of place ; descending downe to the centre , of the world , and mounting up above the outtermost circle of it both at once ; present in a thousand places at one instant , imbracing the whole without touching it ; keeping upon the earth , and yet containing it ; beholding the heavens from beneath , and being above the heaven of heavens , both at once ? should he not bee compelled to say , that in this silly body there dwelleth a greater thing then the body , greater then the earth , yea greater then the whole world together ? then let us say with plato , that man is double , outward , and inward . the outward man is that which we see with our eys , which forgoeth not his shape when it is dead , no more then a lute forgoeth his shape when the lute-player ceaseth from making it to sound howbeit that both life , moving , sense , and reason be out of it . the inward man is the soule , and that is properly the very man , which useth the body as an instrument ; whereunto though it be united by the power of god , yet doth it not remove when the body runneth . it seeth when the eyes be shut , and somtimes seeth not when the eyes be wide open : it travelleth while the body resteth , and resteth when the body travelleth , that is to say , it is able of it selfe to performe his own actions , without the help of the outward man , whereas on the contrary part the outward without the help of the inward , that is to wit , the body without the presence of the soule , hath neither sense , moving , life , no , nor continuance of being . in the outward man we have a counterfet of the whole world , and if you rip them both up by piecemeale , ye shall finde a wonderfull agreement betwixt them . but my purpose in this book is not to treat of the things that pertain peculiarly to the body . in the inward man wee have a summe of whatsoever life sence and moving is in all creatures , and moreover an image or rather a shadow ( for the image is defaced by our sinne ) of the godhead it self . and that is the thing which wee have to examine in this chapter . in plants , we perceive that besides their bodies which wee see , there is also an inward vertue which we see not , whereby they live , grow , bud , and beare fruit : which vertue wee call the quickening soule , and it maketh them to differ from stones and metalls , which have it not . in sensitive living things , we finde the selfesame vertue , which worketh while they sleep and are after a sort as the plants ; and there withall we finde another certaine vertue ▪ or power which seeth , heareth , smelleth , tasteth , and feeleth ; which also in many of them doth hoord up the things brought in by the sences ; which manner of power the plants are void of . this do we terme the sensitive soule , because the effects thereof are discerved and executed by the sences . in man we have both the quickning and the sensitiue , the former uttering it self in the nourishing and increasing of him , and the latter in the subtility of sence and imagination , where through he is both plant and beast together . but yet moreover wee see also a mind which considereth and beholdeth , which reapeth profit of the things that are brought in by the sences , which by his seeing conceiveth that which it seeth not ; which of that which is not , gathereth that which is ; & finally which pulleth a man away both from earth and from all sensible things , yea and ( after a sort ) from himself too . this doe we call the reasonable soule , and it is the thing that maketh man to bee man , ( and not a plant or a brute beast as the other two do , ) and also to be the image or rather a shadow of the godhead , in that ( as we shall say hereafter ) it is a spirit that may have continuance of being alone by it selfe without the bodie . and by the way , whereas i say that the inward man hath a quickening power as a plant hath , a sensitiue power as a beast hath , and a power of understanding wherby he is a man : my meaning is not that he hath three soules but onely one soule ; that is to wit , that like as in the brute beast the sensitive soule comprehendeth the quickening soule ; so in man the reasonable soule comprehendeth both the sensitive and the quickening , and executeth the offices of them all three , so as it both liveth , feeleth , and reasoneth even as well and after the same manner , as the mind of a man may intend to his own household-matters , to the affaires of the commonweale , and to heavenly things all at once . or to speake more fitly , these three degrees of soules are three degrees of life , whereof the second exceedeth and conteineth the first , and the third exceedeth and conteineth both the other two . the one , without the which the bodie cannot live , is the soule or life of the plant , and is so tied to the bodie , that it sheweth not it selfe in any wise out of it . the second , which cannot live without the bodie , is the soule or life of the beast , which doth well utter forth his power and force abroad , but yet not otherwise then by the members and instruments of the body whereunto it is tyed . the third , which can of it selfe live and continue vvithout the body , but not the body vvithout it , is the soule of man vvhich giveth life inwardly to all his parts , sheweth forth his life abroad in the perceiving of all things subject to sence , and retaineth still his force ( as shall be said hereafter ) yea and increaseth it , even when the strength of the body and the very livelinesse of the sences fail . and in very deed , you shall see a man forgoe all his sences one after another as the instruments of them decay , and yet have still both life and reason unappaired . the cause whereof is , that some of the instruments of life and sense doe faile , but the life it selfe vvhich quickneth them fayleth not . and therefore the beast forgoeth not life in losing sense , but hee utterly forgoeth sence in forgoing life . and that is because life is the ground of the abilities of sense , and the sensitive life is a more excellent life than the quickning life , as wherein those powers and abilities are as in their ●oot . to be short , he that bereaveth man or beast of the use of sences , or man of the right use of reason , doth not thereby bereave him of life ▪ but he that bereaveth the beast ▪ or the outward man of their life , doth therewithall bereave them of sence and reason . therefore it is a most sure argument , that the soule which causeth a beast to live , and the soule that causeth it to have sence , are both one , that is to wit , one certain kind of life more lively and more excellent than the life that is in plants . and likewise that the soule vvhich causeth man to live , to have sence , and to reason , is but one , that is to vvit , one certain kinde of life more excellent , more lively , and of further reach , than the life of the beast . but like as sence is as it vvere the forme or selfebeing ( if i may so terme it ) of the life of a beast ; so is reason or understanding the very forme and selfebeing of the soule of man ; and ( to speak properly ) it is the soule or life of the soule , life as the apple of our eye is the very eye of our eye . and in very deed , vvhen the minde is earnestly occupied , the sences are at a stay ; and vvhen the sences are overbusied , the nourishment and digestion is hindered , and contrariwise : vvhich thing could not come to passe if the soule vvere any more than one substance , vvhich by reason that it is but one , cannot utter his force alike in all places at once , but yeeldeth the lesse care one vvhere so long as it is earnestly occupyed anotherwhere . in this soule of man ( vvhich yet notwithstanding is but one ) the diversity of the powers and abilities is very apparant . the quickning power doth nourish , increase and mayntaine us ; and reason and sence meddle not therewith , neyther have they power to impeach the working thereof . the truth whereof appeareth in this , that those things are best done when our mind is at rest , and our sences are asleep ; insomuch that oftentimes we forg'd the sence and moving of some parts by some rheume or some palsey , and yet the same parts ceasse not to be nourished still . also , the sensitive life seeth and perceiveth a far off , yea oftentimes without setting of the mind thereupon , or without considering what the sence conceiveth . some men which have but weak sences , have very quicke understanding ; and likewise on the contrary part . againe , some fall into a consumption , which want not the perfect use of their sences . sometime the reasonable part is so earnestly bent and occupied about the things that it liketh of , that by the increasing of it selfe , it hurteth and diminisheth the part that quickneth . also it standeth in argument against the sences , and reproveth them of falshood , and concludeth contrary to their information . and it may be that the man which hath his digestion perfect and his sences sound , hath not his wit or reason sound in like case . now , were the soule but onely one ability , it could not be so . but now is the same divided manifestly into wit or understanding , and will ; the one serving to devise , and the other to execute . for we understand divers things which wee will not , and wee will divers things which we understand not : which contrary operations cannot be attributed both to one power . neverthelesse , the uniting of all these powers together is with such distinctnesse , and the distinguishing of them is with such union , that ordinarily they meet altogether in one self-same action , the one of them as readily ( by all likelihood ) as the other , howbeit that every of them doth his own work severally by himselfe , and one afore another as in respect of their objects . thus have we three sorts of men , according to the three powers or abilities of the inward man . namely , the earthly man , which like the plant mindeth nothing but sleeping and feeding , making all his senses and all his reason to serve to that purpose , as in whom the care of this present life onely , hath devoured and swallowed up his sences and understanding . the sensuall man ( as s. paul himselfe termeth him ) who is given wholly to these sensible things imbacing and casting down his reason so far , as to make it a bond-slave to his sences and the pleasures and delights thereof : and the reasonable man , who liveth properly in spirit and minde , who intereth into himselfe to know himselfe , and goeth out of himselfe to behold god ; making this life to serve to the attainment of a better , and using his sences but as instruments and servants of his reason . after as any of these three powers doe reigne and beare sway in man , that is to wit , after as a man yeeldeth himselfe more to one than to another of them ; so becommeth he like unto the spirits , the brute beasts , or plants , yea and the very blocks and stones . but it is our disposition even by kind , to be carried away by our corrupt nature , and by the obiects which hemme us in on all sides ; but as for against our nature yea or beyond our nature , our nature is not able to do any thing at all . now , it is not enough for us to know that wee have a soule whereby wee live , feele , and understand , and which being but one hath in it selfe alone so many sundry powers or abilities : for it will be demanded of us by and by what this soule properly is . and soothly if i should say , i cannot tell what it is , i should not belye my selfe a whit ; for i should but confesse mine own ignorance , as many great learned men have done afore me . and i should doe no wrong at all to the soule it self ; for sith we cannot deny the effects thereof , the lesse that wee be able to declare the nature and being thereof , the more doth the excellency thereof shine forth . againe , it is a plaine case , that no thing can comprehend the thing that is greater than it selfe . now , our soule is after a sort lesse than it selfe , in as much as it is wrapped up in this body , in likewise as the man that hath gyves and fetters on his feet , is after a sort weaker than himselfe . neverthelesse , let us assay to satisfie such demands as well as wee can . and for as much as it is the image of god , not only in respect of the government and mayntenance of the whole world , but also even in the very nature thereof : as we said heretofore when we spake of the nature of god , if we cannot expresse or conceive what it is , let us at leastwise be certified what it is not . first of all , that the soule and the body bee not both one thing , but two very far differing things , and also that the soule is no part of the body , it appeareth of it selfe without further proof . for if the soule were the body , or a part of the body , it should grow with the body , as the other parts of the body doe , and the greater that the body were , , the greater also should the soule be . nay , contrary wise , the body increaseth to a certain age and then stayeth ; after which age is commonly the time that the soule doth most grow , and those that are strongest of minde are commonly weakest of body , and the soule is seen to be full of livelinesse in a languishing body , and to grow the more in force , by the decay of the bodie . the soule then groweth not with the body , and therefore it is not the body , nor any part of the body . and whereas i speak of growing in the soule , by growing i mean the profiting thereof in power and vertue , as the body groweth in greatnesse by further inlarging . again , if the soule were the body it should lose her strength and soundnesse with the body so as the maimed in body should therewith feele also a mayme in his understanding , as well as in his members : whosoever were sick of any disease , should also be sick in his reason ; he that limpeth or halteth , should therewith halt in soule also : the blinde mans soule should bee blinde , and the lame mans soule should be lame . but we see contrariwise , that the maymed and the sick , the cripples and the blinde , have their soules whole and sound , and their understanding perfect and cleer-sighted in itselfe . to be short , many a man dyeth whose body is sound , and differeth not a whit in any part from that it was when it was alive , and yet notwithstanding , both life , moving , sense , and understanding are out of it . let us say then that in the body there was a thing which was not of the body , but was a far other thing than the body . some wilfull person will object here , that the force and strength of the soule groweth with the body , as appeareth in this that a man grown will remove that which a child cannot , and that a child of two years old will goe , which thing a babe of two moneths old cannot doe . but he should consider also , that if the selfesame man or the selfesame child should have a mischance in his leg or in his arme , he should thereby forgoe the strength and moving thereof , whereas yet notwithstanding his soule should have her former force and power still to move the other as shee did afore . therefore it is to be said , not that the childs soul is grown or strengthened by time ; but rather that his sinews are dryed and hardened which the soule useth as strings and instruments to move withall and therefore when age hath loosened and weakned them , a man hath need of a staffe to help them with , although he have as good a will to run as he had when he was young . the soule then which moveth them all at one beck , hath the selfesame power in infancie which it hath in age , and the same in age which it hath in the prime of youth : and the fault is onely in the instrument , which is unable to execute the operations thereof : like as the cunning of a lute-player is not diminished by the moistnesse or slacknesse of the lutestrings , nor increased by the over high straining and tight standing of them ; but indeed in the one he cannot shew his cunning at all , and in the other he may shew it more or lesse . likewise the speech of children commeth with their teeth , howbeit that the speech doe manifestly utter it selfe first , in that they prattle many things which they cannot pronounce : and in old men it goeth away again with their teeth , and yet their eloquence is not abated thereby . as for demosthenes , although hee surmounted all the orators of his time , yet were there some letters which he could not pronounce . give unto old age or unto infancie the same sinews and teeth , and as able and lusty limbs and members as youth hath ; and the actions which the soule doth with the body and by the body , i meane so farre forth as concerne the abilities of sence and livelynes , shall be performed as well in one age as in another . but haddest thou as great indifferencie in iudging of the force and power of thyne owne soule , as of the cunning of a lute-player , ( i say not by the nimblenes of his fingers which are perchance knotted with the gout , but by the playne and sweet harmonie of his tabulatorie as they terme it , which maketh thee to deeme him to have cunning in his head , although hee can no more utter it with his hands , ) so as thou wouldest consider how thou hast in thy selfe a desire to go , though thy feet be not able to beare thee ; a discretion to iudge of things that are spoken ; though thyne eyes cannot convey it unto thee ; a sound eloquence , though for vvant of thy teech thou cannot vvell expresse it ; and vvhich is above all the rest , a substantiall quicke and heavenly reason , even vvhen thy body is most earthly and drooping . thou vvouldest soone conclude that the force and power of quickning ▪ moving , and perceiving , is vvhole and sound in thy soule , and that the default is altogether in thy body . insomuch that if she had a nevv body and nevv instruments given unto her , she vvould be as lusty and cheerely as ever she vvas , and that the more she perceiveth the body to decay , the more she laboureth to retire into her self vvhich is a plaine proofe of that she is not the body nor any part of the body , but the very life and in worker of the body . and sith it is so , there needeth no long scanning vvhether the soul be a substance or a qualitie . for , seeing that qualities have no being but in another thing than themselves ; the life vvhich causeth another thing to be , cannot be a qualitie . forasmuch then as the soul maketh a man to be a man ; who otherwise should be but a carcasse or carion : doubtlesse ( unlesse we will say that the onely difference which is betwixt a man and a dead carcasse , is but in accidents ) we must needs grant that the soule is a forming substance and a substantiall forme , yea and a most excellent substance infinitely passing the outward man , as which by the power and vertue thereof causeth another thing to have being , and perfecteth the bodily substance which seemeth outwardly to have so many perfections . but hereupon inseweth another controversie , whether this substance be a bodily or an unbodily substance : which cause requireth somewhat longer examination . soothly , if we consider the nature of a body , it hath certain measurings , and comprehendeth not any thing which is not proportioned according to the greatnesse and capacity thereof . for , like as it selfe must be fain to have a place in another thing ; so must other things occupie some certain place in it , by reason whereof it commeth to passe , that things can have no place therein if they be greater then it , without annoying the one the other . to be short , if the thing be lesse than the body that containeth it , the whole body shall not contain it , but onely some part thereof : and if it be greater , then must some part thereof needs be out of it : for there is no measuring of bodies but by quantity . now we see how our soule comprehendeth heaven and earth , without annoying either other ; and likewise , time past , present , and to come , without troubling one annother ; and finally innumerable places , persons and towns , without cumbering of our understanding . the great things are there in their full greatnesse , and the small things in their uttermost smallnesse , both of them whole and sound , in the soule whole and sound , and not by piecemeale or onely but in part of it . moreover , the fuller it is , the more it is able to receive , the more things that are couched in it , the more it still coveteth ; and the greater the things be , the fitter is shee to receive them even when they be at the greatest . it followeth therefore that the soule ( which after a sort is infinite ) cannot be a body . and so much the lesse can it so be , for that whereas it harboreth so many and so great things in it , it selfe is lodged in so small a body . again , as a thousand divers places are in the soule or minde without occupying any place ; so is the minde in a thousand places without changing of place ; and that ere whiles not by succession of time , nor by turns , but oftentimes altogether at one instant . bid thy soule or mind goe to constantinople , and forthwith to turne backe againe to rome , and straight way to be at paris or lyons : bid it passe thorow amercia , or to goe about affricke ; and it dispatcheth all these iourneys at a trice : looke whether soever thou directest it , there it is ; and or ever thou callest it backe , it is at home again . now , is there a body that can be in divers places at once , or that can passe without removing , or that can move otherwise than in time , yea and in such time as ( within a little under or over ) is proportioned both to his pace , and to the lenght of the way which it hath to goe : then is it certain that our soule is not a bodily substance ; which thing appeareth so much the more plainly , in that being lodged in this body which is so movable , it removeth not with the body . also it is a sure ground , that two bodies connot mutually enter either into other , nor conteine either other : but the greater must alway needes conteine , and the lesser must needes be conteined . but by our soules , we enter , not only either into others bodies , but also either into others minds , so as we comprehend either other by mutuall understanding , and imbrace either other by mutuall loving . it followeth then that this substance which is able to receive a bodilesse thing , can be no body ; and that so much the rather , for that the body which seemeth to hold it , conteineth it not . nay verily , this soule of ours is so farre of from being a bodily substance , and is so manifestly a spirit ; that to lodge all things in it selfe , it maketh them all after a sort spirituall , and bereveth them of their bodies ; and if there were any bodylinesse in it , it were unable to enter into the knowledge of a bodie . so in a glasse a thousand shapes are seene : but if the cleere of the glasse had any peculiar shape of it owne , the glasse could yeeld none of those shapes at all . also all visible things are imprinted in the eye ; but if the sight of the eye had any peculiar colour of it owne , it would be a blemish to the sight , so as it should either not see at all , or else all things should seeme like to that blemish . likewise , whereas the tongue is the discerner of all tasts ; if it be not cleere but cumbered with humours , all things are of taste like to the humour , so as if it be bitter , they also be bitter ; & if it be waterish , they be waterish to ; yea and if it be bitter , it can not judge of bitternes it self . that a thing may receive all shapes all colours , and all tasts ; it behoveth the same to be cleere from all shapes , from all colour , and from all savour of it own . and that a thing may in understanding know and conceive all bodies , as our soule doth , it behoveth the same to be altogether bodilesse it selfe ▪ for had it any bodilinesse at all , it could not receive any body into it . if we look yet more neerly into the nature of a body , we shall finde that no body receiveth into it the substantiall forme of another body , without losing or altering his own , ne passeth from one form into another , without the marring of the first ; as is to be seen in wood when it receiveth fire , in seeds when they spring forth into bud , and so in other things . what is to be said then of mans soul , which receiveth and conceiveth the forms and shapes of all things without corrupting his own , and moreover becommeth the perfecter by the more receiving ? for the more it receiveth , the more it understandeth ; and the more it understandeth , the more perfect it is . if it be a bodily substance , from whence is it and of what mixture ? if it be of the foure elements , how can they give life , having no life of themselves ? or how can they give understanding , having no sence ? if it be of the mixture of them , how may it be said that of divers things which have no being of themselves , should be made a thing that hath being ? or that of divers outsides should be made one body ? or of divers bodies , one soul ? or of divers deaths , one life ? or of divers darknesses , one light ? nay rather , why say we not that he which beyond nature hath made the mixture of these bodies , hath for the perfecting of our body , breathed a soul also into the body ? to be short , the property of a body is to suffer , and the property of our soule is to doe . and if the body be not put forth by some other thing than it self , it is a very block ; whereas the mind that is in our soul ceaseth not to stir up and down in it selfe , though it have nothing to move it from without . therefore it is to be concluded by these reasons and by the like , that our soul is a bodilesse substance , notwithstanding that it is united to our body . and hereupon it followeth also , that our soule is not any materiall thing , for as much as matter receiveth not any forme or shape but according to his owne quantity , and but onely one forme at once , whereas our soule receiveth all formes without quantity , come there never so many at once or so great . againe , no matter admitteth two contrary formes at once ; but our soule contrariwise comprehendeth and receiveth them together , as fire and water , heat and cold , white and black ; and not only together , but also the better by the matching and laying of them together . to be short , seeing that the more wee depart from matter , the more wee understand : surely nothing is more contrary to the substance of our soule , than is the nature of matter . furthermore , if this reasonable soule of ours is neither a bodily nor a materiall thing , nor depending upon matter in the best actions thereof : then must it needs be of it self , and not proceed either from body or from matter . for what doth a body bring forth but a body ; and matter but matter ; and materiall but materialls : and therefore it is an unmateriall substance , which hath being of it selfe . but let us see whether the same be corruptible and mortall on no . soothly , if plutarch be to be beleeved , it is in vain to dispute thereof . for he teacheth , that the doctrine of gods providence , and the immortalitie of our soules are so linked together , that the one is as an appendant to the other . and in very deed , to what purpose were the world created , if there were no body to behold it : or to what end behold wee the creator in the world , but to serve him ▪ and why should we serve him upon no hope : and to what purpose hath he indewed us with these rare gifts of his , which for the most part doe but put us to pain and trouble in this life : if we perish like the brute beast or the hearbes , which know him not ▪ howbeit , for the better satisfying of the silly soules which go on still like witlesse beastes , without taking so much leysure in all their life , as once to enter into themselves ; let us indevour here by lively reasons to paint out unto them againe their true shape , which they labour to deface with so much filthinesse . the soule of man ( as i have sayd afore ) is not a body , neyther doth it increase or decrease with the body : but contrary wise the more the body decayeth , the more doth the understanding increase ; and the neerer that the body draweth unto death , the more freely doth the mind understand ; and the more that the body abateth in flesh , the more workfull is the mind . and why then should we think , that the thing which becommeth the stronger by the weaknesse of the body , and which is advanced by the decay of the body , should returne to dust with the body : a mans sences fayle because his eyes fayle , and his eyes fayle because the spirits of them fayle : but the blind mans understanding increaseth , because his eyes are not buside : and the olde mans reason becommeth the more perfect by the losse of his sight . therefore why say we not that the body fayleth the soul , and not the soule the body ; and that the glasses are out of the spectacles but the eysight is still good : why should we deeme the soule to be forgone with the sences : if the eye be the thing that seeth , and the care the thing that heareth ; why doe we not see things double , and heare sounds double , seeing we have two eyes and two ears ? it is the soule then that seeth and heareth ; and these which wee take to be our sences , are but the instruments of our sences . and if when our eyes be shut or picked out , we then behold a thousand things in our minde ; yea , and that our understanding is then most quick-sighted , when the quickest of our eysight is as good as quenched or starke dead : how is it possible that the reasonable soule should be tyed and bound to the sences ? what a reason is it to say that the soule dyeth with the sences , seeing that the true sences doe then grow and increase , when the instruments of sense doe die ? and what a thing were it , to say that beast is dead , because he hath lost his eyes , when we our selves see , that it liveth after it hath forgone the eyes ? also i have proved that the soule is neither the body , nor an appertenance of the body . sith it is so , why measure we that thing by the body , which measureth all bodies ; or make that to die with the body , whereby the bodies that die , yea many hundred years agoe , doe after a certain manner live still ? or what can hurt that thing , whom nothing hurteth or hindereth in the body ? though a man lose an arme , yet doth his soule abide whole still . let him forgoe the one halfe of his body , yet is his soule as sound as afore : for it is whole in it selfe ▪ and whole in every part of it selfe , united in it selfe and in the own substance , and by the force and power thereof it sheadeth it selfe into all parts of the body . though the body rot away by piecemeal , yet abideth the soule all one and undiminished . let the bloud dreyn out , the moving wax weake , the sences faile , and the strength perish ; and yet abideth the minde neverthelesse sound and lively even to the end . her house must be pierced through on all sides , ere shee be discouraged ; her walls must be battered down ere she fall to fleeting ; and she never forsaketh her lodging , till no room be left her to lodge in . true it is , that the brute beasts forgoe both life & action with their bloud . but as for our soule ( if we consider the matter well ) it is then gathered home into it selfe , and when our sences are quenched , then doth it most of all labour to surmount it selfe : working as goodly actions at the time that the body is at a point to fail it , yea and often times far goodlier also , than ever it did during the whole life time thereof . as for example , it taketh order for it selfe , for our household , for the common-weale , and for a whole kingdome ; and that with more uprightnesse , godlinesse , wisdome ; and moderation , than ever it did afore , yea and perchance in a body so far spent , so bare , so consumed , so withered without , and so putrified within , that whosoever looks upon him sees nothing but earth , and yet to heare him speake would ravish a man up to heaven , yea , and above heaven . now when a man sees so lively a soule in so weake and wretched a body , may he not say as is said of the hatching of chickens , that the shell is broken , but there commeth forth a chicken . also let us see what is the ordinary cause that things perish . fire doth either goe out for want of nourishment , or is quenched by his contrary which is water . water is resolved into aire by fire , which is his contrary . the cause why the plant dyeth , is extremitie of cold or drought , or unseasonable cutting , or violent plucking up . also the living wight dyeth through contrarietie of humours , or for want of food , or by feeding upon some thing that is against the nature of it , or by outward violence . of all these causes , which can we choose to have any power against our soule : i say against the soule of man which ( notwithstanding that it be united to matter and to a bodie ) is it selfe a substance unbodily , unmateriall , and only conceivable in understanding : the contrarietie of things : nay , what can be contrarie to that which lodgeth the contraries alike equally in himselfe : which understandeth the one of them by the other : which coucheth them all under one skill ? and ( to be short ) in whom the contrarieties themselves abandon their contrarieties , so as they doe not any more pursue but insue one another : fire is hote , and water cold . our bodies mislike these contraries , and are grieved by them ; but our mind linketh them together without eithet burning or cooling it selfe ; and it setteth the one of them against the other to know them the better . the things which destroy one another through the whole world , do mainteine one another in our minds . againe , nothing is more contrary to peace then warre is ; and yet mans mind can skill to make or mainteine peace in preparing for warre , and to lay earnestly for warre in seeking or inioying of peace . even death it selfe ( which dispatcheth our life ) cannot bee contrary to the life of our soule : for it seeketh life by death , and death by life . and what can that thing meet withall in the whole world , that may be able to overthrow it , which can inioyne obedience to things most contrary ? what then want of food : how can that want food in the world , which can skill to feed on the whole world : or how should that forsake food , which the fuller it is , so much the hungryer it is ; and the more it hath digested , the better able it is to digest : the bodily wight feedeth upon some certain things , but our mind feedeth upon all things . take from it the sensible things , and the things of und●rstanding abide with it still : bereave it of earthly things , and the heavenly remayne abundantly . to be short , abridge it of all worldly things , yea and of the world it selfe , and even then doth it feed at greatest ease , & maketh best cheere agreeable to his owue nature . also the bodily wight filleth it selfe to a certain measure , and delighteth in some certain things . but what can fill our mind ? fill it as full as ye can with the knowledge of things , and it is still eager and sharpe set to receive more . the more it taketh in , the more it still craveth : and yet for all that , it never feeleth any rawnesse or lack of digestion . what shall i say more : discharge our understanding from the minding of it selfe , and then doth it live in him and of him in whom all things doelive . againe , fill it with the knowledge of it selfe , and then doth it feele it selfe most empty , and sharpest set upon desire of the other . now then , can that die or decay for want of food , which cannot be glutted with any thing , which is nourished and maintained with all things , and which liveth in very deed upon him by whom all the things which we wonder at here beneath are upheld ▪ and what else is violence , but a iustling of two bodies together : and how can there be any such betweene a bodie & a spirituall substance : yea or of two spirits one against another , seeing that oftentimes when they would destroy one another , they uphold one another : and if the soule cannot be pushed at , neither inwardly nor outwardly : is there any thing in nature that can naturally hurt it ▪ no : but it may perchance be weakened by the very force of his encounter , as we see it doth befall to our sences . for the more excellent and the more sensible the thing is in his kind which the sence receiveth , so much the more also is the sence it selfe offended or grieved therewith . as for example , the feeling , by fire ; the tast , by harshnesse ; the smelling , by savours ; the hearing , by the hideousnesse of noyse , whether it be of thunderclap or of the falling of a river ; and the sight , by looking upon the sunne , upon fire , and upon all things that have a glistering brightnesse . i omit , that in the most of these things , it is not properly the sense it selfe , but the outward instrument of sense onely that is offended or hurt . but let us see if there bee the like in our reasonable soule . nay , contrariwise the more of understanding and excellencie that the thing is , the more doth it refresh and comfort our minde . if it be darke so as wee understand it but by halves , it hurteth us not , but yet doth it not delight us . nay , as we increase in understanding it , so doth it like us the better , and the higher it is , the more doth it stir up the power of our understanding , and ( as you would say ) reach us the hand to draw us to the attainment thereof . as for them that are dim-sighted , we forbid them to behold the things that are over-bright . but as for them that are of rawest capacity , wee offer them the things that are most understandable . when the sence beginneth to perceive most sharply , then it is fain to give over , as if it felt the very death of it selfe . contrariwise , when the minde beginneth to understand , then is it most desirous to hold on still . and whereof commeth that , but that our senses work by bodily instruments , but our mind worketh by a bodilesse substance which needeth not the help of the body . and seeing that the nature , the nourishment and the actions of our soule , are so far differing , both from the nature , nourishment , and actions of the body , and from all that ever is done or wrought by the body , can there be any thing more childish than to deem our soul to be mortall by the abating & decaying of our sences , or by the mortallity of our bodies ? nay contrariwise it may be most soundly and substantially concluded thereupon that mans soule is of its own nature immortall , seeing that all death as well violent as naturall commeth of the body and by the body . let us see further what death or corruption is . it is ( say they ) a separating of the matter from his forme . and forasmuch as in man the soule is considered to be the forme , and the body to be as the matter , the separation of the soule from the body is commonly called death . now then , what death can there be of the soule . sith it is unmateriall , as i have said afore , and a forme that abideth of it selfe ? for ( as one saith ) a man may take away the roundnesse or squarenesse from a table of copper , because they have no abiding but in the matter : but had they such a round or square form , as might have an abiding without matter or stuffe wherein to be , out of doubt , such forme or shape should continue for ever . nay ( which more is ) how can that be the corrupter of a thing , which is the perfection thereof : the lesse corsinesse a man hath , the more hath he of reason and understanding . the lesse our minds be tyed to these bodily things , the more lively and cheerefull be they . at a word , the full and perfect life thereof , is the full and utter withdrawing thereof from the bodie and whatsoever the bodie is made of . all these things are so cleere as they neede no proofe . now , wee know that every thing worketh according to the proper being therof and that the same which perfecteth the operations of a thing , perfecteth the being thereof also . it followeth therefore , that sith the separation of the body from the soule , and of the forme from the matter , perfecteth the operation or working of the soule ( as i have sayd afore ) it doth also make perfect and strengthen the very being thereof , and therefore cannot in any wise corrupt it . and what else is dying but to be corrupted ? and what els is corrupting but suffering : and what els is suffering , but receiving : and how can that which receiveth all things without suffering , receive corruption by any thing ? fire corrupteth or marreth our bodies , and we suffer in receiving it . so doth also extreme colde : but if we suffered nothing by it , it could not freese us . our sences likewise are marred by the excessive force of the things which they light upon . and that is because they receive and perceive the thing that grieveth them , and for that the manner of their behaving of themselves towards their objects , is subiect to suffering . but as for the reasonable soule ; which receiveth all things after one manner , that is to wit , by way of understanding , where through it alway worketh & is never wrought into , how is it possible for it to corrupt or marre it selfe : for what is the thing whereat our soule suffereth ought in the substance thereof , i meane whereby the substance of our soule is any whit impaired or hurt by minding or conceiving the same in understanding : as little doth the fire hurt it as the aire , and the aire as the fire . as little hurt receiveth it by the frozen ice of norwey , as by the scorching sands of affricke . as little also doth vice annoy it as vertue . for vice and vertue are so farre of from incombering the substance of the soule , that our mind doth never conceive or understand them better , than by setting them together one against another . that thing therefore which doth no whit appaire it selfe , but taketh the ground of perfecting it selfe by all things , cannot be marred or hurt by any thing . again , what is death : the uttermost point of moving , and the uttermost bound of this life . for even in living we dye , and in dying we live , and there is not that step which we set downe in this life , which doth not continually step forward unto death , after the manner of a diallor a clock , which mounting up by certain degrees forgoeth his moving in moving from minute to minute . take away moving from a body , and it doth no more live . now let us see if the soul also be carryed with the same moving . if it be caryed with the same moving , then doth it undoubtedly move therewithall . nay contrariwise , whether the mind rest , or whether it be buzyed about the proper operations thereof , it is not perceived either by any panting of hart , or by any beating of pulses , or by any breathing of lungs . it is then as a ship that carieth us away with it , whether we walke or sit still ; the sticking fast whereof or the tying thereof to a poste , hindereth not our going up and downe in it still . againe , if the soule be subiect to the sfin corruption of the body , then is it subiect to the alterations thereof also ; and if it be subject to the alterations , it is subject to time also . for alterations or changes , are spices , or rather consequents of moving , and movings are not made but in time . now man in respect of the body hath certain full poynts or stops , at the which he receiveth manifest changes , and thereafter groweth or decayeth . but commonly where the decay of the body beginneth , there beginneth the chief strength of the mind ▪ howbeit that in some men , not only their chinnes are covered with down , but also their beards become gray , whose minds for want of exercise , shew no signe at all either of ripenesse or growing . moreover , time ( as in respect of the body ) cannot be called againe , but in respect of the mind it is alwayes present . yea and time perfecteth , accomplisheth , and increaseth our mind , and after a sort reneweth and fresheth it from day to day , whereas contrariwise it forweareth , washeth away and quight consumeth , both it selfe , and the body with the life thereof . it followeth then that the reasonable soule is not subject to time , nor consequently to any of the changes and corruption that accompanie time . nay we may say thus much more ; that nothing in the whole world is nourished with things better than it selfe ; neither doth any of them contain greater things than it selfe ; but the things that are corruptible do live of corruptible things , and cannot live without corrupting them : as for example , beasts live by herbs , men by beasts , and so forth . and therefore things which live by uncorruptible things , and can so receive and digest them , as to turne them into the nourishment of their nature , and yet not corrupt them ; are uncorruptible themselves to . now the soule of man , i meane the reasonable soule or mind , conceiveth reason and truth , and is fed and strengthened with them . and reason and truth are things unchangeable , not subject to time , place or alteration , but steady , unchaungeable , and everlasting . for that twice two be fower , and that there is the same reason in the proportion of eight unto six that is of fower unto three , or that in a triangle , the three inner angles are equall with the too right angles ; and such like ; are truths , which neither years , nor thousands of years can change ; as true at this day , as they were when euclide first spake them . and so forth of other things . it followeth then that the soule comprehending reason and truth , which are things free from corruption , cannot in any wise be subject to corruption . again , who is he of all men that desireth not to be immort all ? and how could any man desire it , if he understood not what it is ? or how could he be able to understand it , unlesse it were possible for him to attain unto it ? surely none of us coveteth to be beginninglesse , for none of us is so ; neither can any of us be so . and as we cannot so be , so also can we not comprehend what it is . for who is he that it not at his wits end , but onely to thinke upon eternitie without beginning ? on the contrary part there is not so base a minde which coveteth not to live for ever , insomuch that whereas we looke not for it by nature , we seeke to obtain it by skill and pollicie , some by books , some by images , and some by other devices ; and even the grossest sort can well imagine in themselves what immortality is , and are able both to conceive it , and to believe it . whence comes this , but that our soules being created cannot conceive an everlastingnesse without beginning , and yet neverthelesse , that forasmuch as they be created immortall , they doe well conceive an immortality or everlastingnesse without end ? and whereto serves this universall desire , if it be not naturall ? or how is it naturall if it be in vain ? and not onely in vain , but also to bring us to hell and to torment ? let us wade yet deeper . who can dispute , or once so much as doubt whether the soule be immortall or no , but he that is capable of immortality , and who can understand what difference is betwixt mortall and immortall , but he that is immortall ? man is able to discerne the difference between that which is reason , and that which is not , and thereupon we terme him reasonable . whosoever would hold opinion that a man is not reasonable , should need none other disproof than his own disputing thereof ; for he would go about to prove it by reason . man can skill to discerne the mortall natures from the immortall , and therefore we may well say he is immortall . for he that should dispute to the contrary , shall be driven to bring such reasons , as shall of themselves make him to prove himselfe immortall . thou sayest the soule cannot be immortall : and why ? because ( sayst thou ) that to be so , it would behove it to worke severally by it selfe from the body . when thou thinkest that in thy minde , consider what thy body doth at the same time . nay , yet further , who hath taught thee so much of the immortall nature , if thou thy selfe be not immortall ? or what worldly wight can say what the inworking of a reasonable wight is , but the wight which in it selfe hath the use of reason . yet sayest thou still ▪ if the soule be immortall , it is free from such and such passions . how enterest thou so far into the nature that is so far above thee , if thou thy selfe beest mortall ? all the reasons which thou alleadgest against the immortality of the soule doe fight directly to the proofe of it . for if thy reason mounted no higher than to the things that are mortall , thou shouldest know neither mortall nor immortall . now it is not some one covetous man above all other , that desireth immortality , nor some one man excelling all others in wisdome , that comprehendeth it , but all mankind without exception . it is not then some one severall skill or some one naturall property , that maketh such difference between man and man as we see to be between many , but rather one selfesame nature common to all men , whereby they be all made to differ from other living wights , which by no deed doe shew any desire to over live themselve● , ne know how to live , and therefore their lives doe vanish away with their bloud , and is extinguished with their bodies . if ever thou hast looked to die , consider what discourse thou madest then in thy minde , thou never couldest perswade thy conscience , nor make thy reason to conceive , that the soule should dye with the body ; but even in the selfesame time when it disputeth against it selfe , it shifteth it selfe i wot not how from all thy conclusions , and faileth to consider in what state it shall be , and where it shall become when it is out of the body . the epicure that hath disputed of it all his life long , when he commeth to death , bequeatheth a yearly pension for the keeping of a yearly feast on the day of his birth . i pray you to what purpose serve feastings for the birth of a swine , seeing he esteemeth himselfe to be no better than so ? nay , what else is this , than a crying out of his nature against him , which with one word confuteth all his vain arguments ? another laboureth by all means possible , to blot out in himselfe the opinion of immortallity ; and because he hath lived wickedly in this world , he will needs beare himselfe on hand , that there is no justice in the world to come . but then is the time that his own nature waketh and starteth up , as it were out of the bottome of a water , and at that instant painteth againe before his eyes , the selfesame thing which he tooke so much pains to deface . and in good sooth , what a number have we seen , which having been despisers of all religion , have at the hower of death been glad to vow their soules to any saint for reliefe ; so cleere was then the presence of the life to come before their eyes . i had lever ( sayd zeno ) to see an indian burne himselfe cheerfully , than to heare all the philosophers of the world discoursing of the immortality of the soule ; and in very deed it is a much stronger and better concluded argument . nay then , let us rather say , i had lever see an atheist or an epicure witnesse the immortallity of the soule , and willingly taking an honourable farewell of nature upon a scaffold , then to heare all the doctors of the world discoursing of it in their pulpits . for whatsoever the epicures say there , they speake it advisedly and ( as ye would say ) fresh and fasting ; whereas all that ever they have spoken all their life afore , is to be accounted but as the words of drunkards , that is to wit , of men besotted and falne asleepe in the delights and pleasures of this world , where the wine and the excesse of meat , and the vapors that fumed up of them did speake , and not the men themselves . what shall i say more ? i have told you already , that in the inward man there are ( as ye would say ) three men , the living , the sensitive , and the reasonable . let us say therefore that in the same person there are three lives continued from one to another : namely , the life of the plant , the life of the beast , and the life of the man or of the soule . so long as a man is in his mothers womb , he doth not onely live and grow ; his spirit seemeth to sleep , and his sences seem to be in a slumber , so as he seemeth to be nothing else then a plant . neverthelesse , if ye consider his eyes , his ears , his tongue , his sences , and his movings , you will easily judg that he is not made to be for ever in that prison , where he neither seeth nor heareth , nor hath any room to walk in , but rather that he is made to come forth into an opener place , where hee may have what to see and behold , and wherewith to occupy all the powers which we see to be in him . as soon as he is come out , he beginneth to see , to feel , and to move , and by little and little falleth to the perfect using of his limbs , and findeth in this world a peculiar object for every of them , as visible things for the eye , sounds for his hearing bodily things for his feeling and so forth . but besides al this , we find there a mind ; which by the eys as by windows beholdeth the world , and yet in all the world finding not any one thing worthy to rest wholly upon , mounteth up to him that made it ; which minde like an empresse lodgeth in the whole world , and not alonely in this body ; which by the sences ( and oftentimes also without the sences ) mounteth above the sences , and streyneth it self to go out of it self , as a child doth to get out of his mothers wombe . and therefore we ought surely to say , that this mind or reason ought not to be ever in prison . that one day it shall see cleerly , and not by these dimme and cloudy spectacles : that it shall come in place where it shall have the true object of understanding : and that hee shall have his life free from these fetters and from all the affections of the body . to be short , that as man is prepared in his mothers wombe to be brought forth into the world ; so is he also after a sort prepared in this body and in this world , to live in another world . we then understand it , when by nature it behoveth us to depart out of the world . and what child is there which ( if nature did not by her cunning drive him out , ) would of himself come out of his covert , or that cometh not out as good as forlorn and half dead ; or that if he had at that time knowledge and speech , would not call that death , which we call birth ; and that a departure out of life , which we call the entrance into it ? as long as we be there , we see nothing though our eys be open . many also do not so much as stir , except it be at some sodain scaring or some other like chance ; and as for those that stir , they know not that they have either sence or moving . why then should wee thinke it strange , that in this life our understanding seeth so little , that many men doe never mind the immortall nature , untill they be at the last cast , yea , and some thinke not themselves to have any such thing , howbeit that even by so thinking they shew themselves to have part thereof ? and imagine wee that the unborn babe hath not as much adoe by nature to leave the poore skin that hee is wrapt in , as wee have hinderance in our sences and in our imprisoned reason , when wee be at the point to leave the goods and pleasures of this world , and the very flesh it self which holdeth us as in a grave ? or had the babe some little knowledge ; would he not say that no life were comparable to the life where he then is , as we say there is no life to the life of this world wherein we be ? or would he not account the stage of our sences for a fable , as a great sort of us account the stage that is prepared for our souls ? yes surely : and therefore let us conclude where wee began , namely that man is both inward and outward . in the outward man , which is the body , he resembleth the being and the proportion of all the parts of the world . and in the inner man he resembleth whatsoever kinde of life is in all things , or in any thing that beareth life in the world . in this mothers womb he liveth the life of a plant , howbeit with this further , that he hath a certain commencement of sense and moving which exceed the plant , and doe put him in a readinesse to be indowed with sences as a beast is . in this life he hath sense and moving in their perfection , which is the property of a sensitive wight ; but yet besides these , he hath also a beginning to reason and understand , which are a beginning of another life , such as the sensitive wight hath not , and this life is to be perfected in another place . in the life to come he hath his actions free and full perfected , a large ground to worke upon , able to suffice him to the full , and a light to his understanding in stead of a light to the eye . and like as in comming into the world , he came as it were out of another world ; so in going yet into another world , he must also goe out of this world . he commeth out of the first world into the second , as it were fayling in nourishment , but growing in strength unto moving and sense : and he goeth out of the second into the third , failing in sences and moving , but growing in reason and understanding . now seeing we call the passage out of the first world into the second a birth , what reason is it that we should call the passage out of the second into the third a death ? to be short , he that considereth how all the actions of mans mind tend to the time to come , without possibility of staying upon the present time , how pleasant and delightfull soever it be : we may wel discerne by them all , that his being ( which in every thing ( as sayth aristotle ) followeth the working thereof ) is also wholy bent towards the time to come ; as who would say this present life were unto it but as a narrow grindle , on the further side whereof ( as i● were on the bank of some streame or running water , ) he were to finde his true dwelling place and very home in deed . but now is it time to see what is sayd to the contrarie : wherein we have to consider eftsoons that which we spake of afore ; namely that if all that ever is in us were transitoric and mortall , wee should not be so witty to examine the immortallitie as we be : for of contraries the skill is all one . if a man were not mortall , that is to say , if he had no life , he could not dispute of the mortall life ; neither could he speake of the immortall , if he himselfe also were not immortall . therefore let us goe back retrive . some man will say , that the soule dyeth with the body , because the soule and the body are but one thing , and he believeth that they be both but one , because he seeth no more but the body . this argument is all one with theirs , which denyed that there is any god , because they saw him not . but yet by his doings thou maist perceive that there is a god : discerne likewise by the dooings of thy soule , that thou hast a soule . for in a dead body thou seest the same parts remain , but thou seest not the same doings that were in it afore . when a man is dead , his eye seeth nothing at all , and yet is there nothing changed of his eye : but while he is alive he seeth infinite things that are divers . the power then which seeth is not of the body . yet notwithstanding , how lively and quick-sighted soever the eye be ; it seeth not it selfe . wonder not therefore though thou have a soule , and that the same soule see not it selfe . for if thine eysight saw it selfe , it were not a power or ability of seeing , but avisible thing : likewise , if thy soule saw it selfe , it were no more a soule , that is to say the worker and quickner of the body , but a very body , unable to doe any thing of it selfe , and a massie substance subject to suffering . for we see nothing but the body and bodily substances . but in this thou perceivest somwhat else than a body ( as i have said afore ) that if thine eye had any peculiar colour of it own , it could not discerne any other colour than that . seeing then that thou conceivest so many divers bodies at once in imagination : needs must thou have a power in thee which is not a body . be it ( say they ) that we have a power of sense ; yet have we not a power of reason ; for that which we call the power of reason or understanding , is nothing but an excellencie or rather a consequence offence , insomuch that when sense dyeth , the residue dyeth therewith with also . soothly in this which thou hast said , thou hast surmounted sence ; which thing thou haddest not done , if thou haddest nothing in thee beyond sence . for whereas thou sayest , if the sence dye , the rest dyeth also ; it is a reason that proceedeth from one terme to another , and it is a gathering of reasons which conclude one thing by another . now the sences do indeed perceive their objects , but yet how lively so ever they be , they reason not . wee see a smoake ; so farre extendeth the sence . but if we inferre , therefore there must needs be fire , and thereupon seeke who was the kindler thereof : that surmounteth the ability of sence . wee heare a piece of musicke ; that may any beast do as well as we . but his hearing of it is but as of a bare sound ; whereas our hearing thereof is as of an harmony , and we discern the cause of the concords and discords , which eyther delight or offend our sence . the thing that heareth the sound is the sence ; but the thing that judgeth of that which the sence conceiveth , is another thing than the sence . the like is to be said of smelling , tasting , and feeling . our smelling of sents , our tasting of savours , and our feeling of substances , is in deed the work of our sences . but as for our judging of the inward vertue of the thing by the outward sent thereof , or of the wholsomnesse or unwholsomnesse of food by the taste thereof , or of the hotnesse or vehemency of a fever by feeling the pulse ; yea and our proceeding even into the very bowels of a man , whether the eye being the quickest of all sences is not able to attain ; surely it is the worke of a more mighty power than the sence is . and in very deed there are beasts which do heare , see , smell , taste , and feel much better and quicklier than man doth . yet notwithstanding none of them conferreth the contraries of colours , sounds , sents and savours , none sorteth them out to the serving one of another , or to the serving of themselves . whereby it appeareth , that man excelleth the beasts by another power than the sences , and that whereas a man is a painter , a musician , or a phisician , he hath it from elsewhere then from his sences . nay , i say farther , that oftentimes wee conclude clean contrary to the report of our sences . one eye perchance telleth us that a tower which we see afar off is round , whereas our reason deemeth it to be square : or that a thing is small , which our reason telleth us is great : or that the ends of lines in a long walke doe meet in a point , whereas our reason certifieth us that they run right forth with equall distance one from another . for want of this discretion , certaine elephants ( sayth vitellio ) which were passing over a long bridge , turned back being deceived ; and yet they wanted not sight no more then we doe . but they that lead them were not deceived . their leaders then besides their eysight , had in them annother vertue or power which corrected their sight , and therefore ought to be of higher estimation . in like case is it with the rest of the other sences . for our hearing telleth us , that the thunder-clap is after the lightning ; but skill assureth us that they be both together , for there is a certain power in us , which can skill to discerne what proportion is between hearing and seeing . also the tongue of him that hath an ague , beareth him on hand that even sugar is bitter , which thing he knoweth by his reason to be untrue . to be short , those which have their sences most quick and lively , be not of the greatest wisdome and understanding , a man therefore differeth from a beast , and excelleth man by some other power than sence . for whereas it is commonly sayd , that such as have seen most are commonly of greatest skill , we see that many have travailed far both by sea and land , which have come home as wise as they went forth . a horse hath as good eyes as he that rides upon him , and yet for all his travailing , neither he , nor peradventure his rider whom he beareth become any whit the wiser by that which they have seene : whereby it appeareth that it is not enough to see things unlesse a man doe also minde them to his benefit . now there is great difference between the livelynesse of the sence , and the power that governeth the sense ; like as the report of a spie is one thing , and the spie himselfe is another , and the wisdome of the captain that receiveth the report of the spie is a third . nay , who can deny , that sense and reason are divers things ; or rather : who will not grant , that in many things they be clean contrary ? sense biddeth us shun and eshew griefe ; whereas reason willeth us to proffer our leg sometime to the surgeon to be cut off . sense plucketh our hand out of the fire , and yet we our selves put fire to our bare skin . hee that should see a scevola burn off his own hand , without so much as once gnashing his teeth at it , would think he were utterly senselesse : so mightily doth reason over-rule sense . to be short , sense hath his peculiar inclination , which is appetite , and reason likewise hath his , which is will . and like as reason doth often times over rule sense , and is contrary to it , so will correcteth the sensuall appetite or lust that is in us , and warreth against it . for in an ague we covet to drinke , and in an apoplexie we covet to sleepe , and in hunger we covet to eate , and yet from all those things doth our will restrain us . the more a man followeth his lust , the lesse is he led by will : and the more he standeth upon the pleasing of his sences , the lesse reason useth he ordinarily . again , let us consider the brute beasts which have the sensitive part as well as we . if we have no more than that , how commeth it to passe that a little child driveth whole flocks and heards of them whether he listeth , and somtimes whether they would not ? whereof commeth it that every of them in their kind , doe all live , nestle , and sing after one sort , whereas men have their laws , commonweales , manners of building , and formes of reasoning , not onely divers , but also commonly contrary ? now what can harbour these contrarieties together , but onely that which hath not any thing contrary unto it , and wherein all contrary things , doe lay away their contrariety ? surely it is not the sense that can doe it , whose proper or peculiar object is most contrary to the sense . besides this ( as i have said afore ) whereas we conceive wisdome , skill , vertue , and such other things which are all bodilesse , our sences have none other thing to work upon , than the qualities of bodily substances . and whereas we make universall rules of particular things , the sences attain no farther than to the particular things themselves . and whereas we conclude of the causes by their effects , our sences perceive no more but the bare effects : and whereas concerning the things that belong to understanding , the more understandable they be , the more they refresh us ; contrariwise , the stronger that the sensible things are , the more doe they offend the sense : to be short , the selfesame thing which we speak in behalfe of the sences , proceedeth from elsewhere than from the sences . and we will easily discerne , that he which denyeth that besides the common sence , there is in man a reason or understanding , distinct and severed from the sense , is voyd both of understanding and of sence . but see here a grosse reason of theirs . this reason or power of understanding ( say they ) which is in man , is corruptible as well as the power of perceiving by the sences . i think i have proved the contrary already , neverthelesse , let us examine their reasons yet further . the forme or shape of every thing ( say they ) doth perish with the matter . now the soule is as you would say the forme or shape of the body therefore it corrupteth with the body . this argument were rightly concluded , if it were meant of the materiall forme . but i have proved that the soule is unmateriall , and hath a cōtinuance of ir self . and indeed the more it is discharged of matter , the more it retaineth his own peculiar forme . therfore the corruption of the matter toucheth not the foule at all . again , if mens souls live ( say they ) after their bodies , then are they infinite , for the world is without beginning & without ending , and ( as we know ) nature can away with no infinite thing : therefore they live not after their bodies . yes , say i , for i have proved that the world hath a beginning , and that with so substantial reasons ▪ as thou art not able to disprove . therfore it followeth that the inconvenience which thou alledgest can have no place . another sayth , if dead mens souls live stil , why come they not to tell us so ? and he thinketh he hath stumbled upon a wonderfull subtle device . but how doth this follow in reason ? there hath not come any man unto us from the indies a long time : ergo there be no indies . may not the same argument serve as well to prove that we our selves are not , because we never went thither ? again , what intercourse is there between things that have bodies , and things that have no bodies , or between heaven and earth , considering that there is so smal intercourse even between men which live under one selfesame sun ? he that is made a magistrate in his own countrey , doth not willingly return to the place of his banishment . likewise the soule that is lodged in the lap of his god , and come home into his native soyle , forgoeth the desire of these lower things , which to his sight beholding them from above , and lesse then the point of a needle . on the other side , he that is put in close prison ▪ ( how desirous soever he be ) cannot goe out ; so that soule which is in the jarle of his soveraign lord god , hath no respit or sporting time to come tell us what is done there . unto the one , the beholding of the everlasting god is as a paradice wherein he is willing to remain ; and unto the other his own condemnation is an imprisonment of his will . but we would have god to send both the one & the other unto us to make us to believe . as who would say , it stood him greatly on hand to have us to believe , and not rather us that we should believe . and in effect what else is all this , but a desiring that some man might return into his mothers womb again , to incourage young babes against the pinches and pains which they abide in their birth , wherof they would be as shie as we be of death , if they had the like knowledge of them ? but let us let such vanities passe , and come to the ground . yee beare us on hand ( say they ) that the soul of man is but one , though it have divers powers . whereof we see the sensitive , and the growing powers to be corrupted and to perish : therefore it should seeme that the understanding or reasonable power also should doe the like . at a word , this is all one as if a man should say , you tell mee that this man , is both a good man , a good sword-player , and a good luteplayer altogether , and that because his sword falls out of his hand , or his hand it selfe becommeth lame , therefore he cannot be a good or honest man still as you reported him to be . nay though he lose those instruments , yet ceaseth he not therefore to be an honest man , yea , and both a sword-player , and a lute-player too , as in respect of skill . likewise when our soules have forgone these exercises , yet cease they not to be the same they were afore . to inlighten this point yet more ; of the powers of our soule , some are exercised by the instruments of the body , and othersome vvithout any help or furtherance of the body at all . those vvhich are exercised by the body , are the sences and the powers of the sences , and the powers of the grovving , vvhich may carrie the sime likenesse that is between a luter and a lute . breake the luters lute , and his cunning remaineth still , but his putting of it in practice faileth . give him another lute and hee falls to playing new again . put out a mans eye , and yet the ability of seeing abideth still with him , though the very act of seeing be disappointed . but give unto the oldest hag that is , the same eyes that he had when he was young , and he shall see as well as ever he did . after the same manner is it with the growing or thriving power . restore unto it a good stomack , a sound liver , and a perfect heart ; and it shall execute his functions as well as ever it did afore ▪ the power that worketh of it selfe and without the body , is the power of reason or understanding , which if we will we may call the mind . and if thou yet still doubt thereof , consider when thou mindest a thing earnestly what thy body furthereth thy minde therein , & thou shalt perceive that the more fixedly thou thinkest upon it , the lesse thou seest the things before thee , and the more thy minde wandereth the more thy body resteth : as who would say that the workings of the body , are the greatest hinderance and impediment that can bee to the peculiar doings of the minde . and this ability of understanding may be likened to a man , which though he have lost both his hand and his lute ; ceaseth not therefore to bee a man still , and to doe the true deeds of a man , that is to wit , to discourse of things , to minde them , to use reason and such like ; yea , and to be both a luter and a man as he was afore , notwithstanding that he cannot put his lute-playing in exercise for want of instruments . nay , ( which more is ) this understanding part groweth so much the stronger and greater , as it is lesse occupied and busied about these base and corruptible things , and is altogether drawn home wholy to it selfe , as is to be seen in those which want their eyes , whose mindes are commonly most apt to understand , and most firme to remember . doe we debate of a thing in our selves ? neither our body nor out sences are busied about it . doe we will the same ? as little doe they stir for that too . to understand and to will ( which are the operations of the minde . ) the soule hath no need of the body , and as for working and being , they accompany one another sayth aristotle . therefore to continue still in being , the soule hath not to doe with the body , nor any need of the body : but rather to worke well and to be well , the soule ought either to be without the body , or at leastwise to be utterly unsubject to the body . yea ( say they ) but yet we see men forgoe their reason , as fools and melancholie persons : & seeing it is forgon , it may also be corrupted ▪ and if corrupted , it may also die ; for what is death but an utter and full corruptnesse ? nay , thou shouldest say rather ; i have seen divers , which having seemed to have lost their right wits , have recovered them again by good diet and medicinable drinks . but had they been utterly lost and forgone , no physick could have restored them again : and had they been utterly perished , the parties themselves should have had neither sense nor life remaining . therefore of necessity the soule of them was as sound as afore . but our soules we see not otherwise than by the body and by the instruments of the bodie as it were by spectacles , and our minde which beholdeth and seeth through his imaginations as it were through a cloude , is after a sort troubled by the dimming of the spectacles , and by the smoakienesse of the imaginations . after that manner the sun seemeth to be dimmed & eclipsed ; & that is but by the coming of the moon or of some clouds between him & us , for in his light there is no abatement at all . likewise our eysight conceiveth things according to the spectacles wherethough it looketh or according to the colour that over thwarteth the things which it looketh upon . take away the impediments , and our eyes shall see cleere , purge away the humors , and our imagination shall be pure : and so our understand shall see as bright as it did afore , even as the sunne shineth after the putting away of the clowdes . and it fareth not with our soules as it doth with our bodies , which after a long sicknesse retain still either a hardnesse of the splene ▪ or a shortnesse of breath , or a falling of the rhewme upon the lungs , or a skarre of some great wound that cannot be worne out because of the breake that was made in the whole . for neither in their understanding , neither in their willes do our soules feele any abatement , saving that there abideth some maime or blemish in the instruments ; to wit ( as i will declare hereafter ) so farre forth as it pleaseth god for a iust punishment , to put the soule in subjection to the bodie whose sovereign it was created to have been , because it hath neglected the will of the creator , to follow the lusts and likings of the bodie . this appeareth in lunaticke folkes and such others , which have their witts troubled at times and by fitts . for they be not vexed but at the stirring of their humours , being at other times sober and well enough stayed in their witts , the like is seene in them that have the falling sicknesse . for their understanding seemeth to be eclipsed , and as it were stricken with a thunderclap , during the time of their fitts ; but afterward they be as discreet as though they ailed nothing . to be short , the body is subject to a thousand diseases , wherewith we see the understanding to be no whit altered , because they touch not the instruments of the sence and of the imaginations , which move the understanding . troubled it is in deede by those few things only , which infect the sence and the imagination , which by that meanes report the things unfaithfully whereon the mind debateth . therefore ye shall never see any bodie out of his witts or out of his right mind , in whom the phisitions may not manifestly perceive , either some default of the instruments , as a mishapen and misportioned head ; or els an overabounding of some melancholike humour , that troubled and marred his bodie afore it troubled or impaired his mind . and like as the wisest men being deceived by false spies , do make wrong deliberations , howbeit yet grounded upon good reason , which thing they could not doe unlesse they were wise in deede : so the reason that is in our mind maketh false discourses , and gathereth wrong conclusions , upon the false reports of the imagination ; which it could not doe , if it were either diminished or impaired , or done away way . whereunto accordeth this ancient saying , that there be certain follyes which none but wise men can commit , and certain errours which none but learned men can fall into : because that in some cases , discretion and wisedom are requisite in the partie that is to be deceived , even to the intent he may be deceived ; and learning is required in a man that he may conceive and hold a wrong opinion . as for example , to beguiled by a doubledealing spy or by the surprising of a cosening letter , belongeth to none but to a wise man . for a grosheaded foole never breaketh his brain about such matters as might bring him to the making of false conclusions by mistaking likelyhoods in stead of truth . likewise to fall into heresie by misconceiving some high and deepe point , befalleth not to an ignorant person ; for he is not of capacitie , neither doth his understanding mount so high . to be short , whosoever sayth that mans soul perisheth with the body , because it is troubled by the distemperature or misproportionatenesse of the body ; may as well uphold that the child in the mothers wombe dyeth with his mother , because he moveth with her , and is partaker with her of her harms and throws , by reason of the streit conjunction that is between them ; howbeit that many children have lived safe and sound , notwithstanding that their mothers have dyed ; yea and some have come into the world even by the death of their mothers . and whereas some say , that because our mind conceiveth not any thing here , but by helpe of imagination ; therefore when the imagination is gone with the instruments whereunto it is tyed , the soule cannot work alone by it selfe , nor consequently be alone by it selfe : surely it is alone as if they should say , that because the child being in his mothers wombe taketh nourishment of her bloud by his navill ; therefore he cannot live when he is come out her womb , if his navillstrings be cut off . nay contrariwise , then is the time that the mouth , the tongue , and the other parts of the childe doe their dutie , which served erst to no purpose , saving that they were prepared for the time to come . after the same manner also doe wee cherish our mind by imagination in this second life ; which in the third life being ( as ye would say ) scaped out of prison , shall begin to utter his operations by himselfe , and that so much the more certainly , for that it shall not be subject to false reports , nor to the sences eyther inward or outward , but to the very things themselvs which it shall have seen and learned . to be short , it shall live , but not in prison ; it shall see but not through spectacles ; it shall understand , but not by reports ; it shall list , but not by way of lusting : the infirmity which the body casteth upon it as now shal then be away : the force which it bringeth now to the body , shall then be more fresh and lively than afore . now then notwithstanding these vain reasons of theirs , let us conclude , that our soule is an understanding or reasonable power ; over the which neither death nor corruption have naturally any power , although it be fitted to the body to govern it . and if any man doubt hereof , let him but examine himselfe , for even his own doubts will prove it unto him . or if he will stand in contention still , let him fall to reasoning with himselfe : for by concluding his arguments to prove his soule mortall , he shall give judgement himselfe that it is immortall . and if i have left any thing unalleadged which might make to this purpose , ( for why may i not ▪ seeing that even the selfesame things which i have been able to alleadge on the behalfe of mine adversaries , doe drive them thereunto ? ) let us think also that he which feeleth himselfe convicted in himselfe , and for whose behoof and benefit it were greatly , both to believe it and to confesse it , needeth no more diligent proof than hath been made already . but if any man will yet of spight stand wilfully still against himselfe , let him try how he can make answer to my foresaid arguments : and in the mean while let us see what the said opinion of the wisest men , yea , and of the whole world hath been upon this matter . chap. ii. that the immortality of the soul hath been taught by the phylosophers of old time , and believed by all people and nations . soothly it had been a very hard case , if this minde of ours which searcheth so many things in nature , had not taken some leasure to search it selfe and the nature thereof , and by searching attained to some poynt in that behalfe . and therefore as there have at all times beene men , so shall wee see also that men have at all times believed and admitted the immortality of the soule , i say not some one man , or some one nation , but the whole world with generall consent , because all men universally and particularly have learned it in one schoole , and at the mouth of one teacher , namely even their own knowledge in themselves . the holy scripture which teacheth us our salvation , useth no school arguments to make us believe that there is a god : and that is because we cannot step out of our selves never so little , but we must needs finde him present to all our sences . and it seemeth to speake unto us the lesse expressely of the immortality of our soules , specially in the first books thereof , because we cannot enter into our selvs be it never so little , but we must needs perceive it . but in as much as from the one end thereof to the other ▪ it declareth unto us the will of god : in so doing , it doth us to understand , that it is a thing , whereof it is not lawfull for us to doubt . and whereas it setteth forth so precisely from age to age ; the great and manifold troubles and pains which good and godly men have suffered in indeavouring to follow that will , it sheweth infalibly that their so doing was in another respect than for this present wretched life . for who is he that would depart with any piece of his own liking in this life , but in hope of better things ? and what were it for him to lose his life , if there were not another life after this ? this serveth to answer in one word to such as demand expresse texts of scripture , and are loth to finde that thing in the bible , which is contained there , not onely in every leaf , but almost in every line . for whereas god created man after the world was fully finished & perfected : it was as much as if he had brought him into a theater prepared for him , howbeit after another sort than all the other living things which were to doe him service . as for beasts , birds , plants , and such other things , the elements brought them forth , but man received his soule by inspiration from god . also the brute beasts are put in subjection to man , but man is in subjection onely unto god . and the conveying of that good man henocke out of this life for his godlinesse , was to none other end , but to set him in another life void of all evill , and full of all good . but when we read the persecutions of noe ; the overthwartings of abraham , the banishment and wayfarings of jacob , and the distresses of joseph , moses , and all the residew of the fathers ; they be all of them demonstrations , that they did certainly trust and believe that the soule is immortall , that there is another life after this , and that there is a judgement to come . for had they been of opinion that there is none other life after this ; the flesh would have perswaded them to have held themselves in quiet here , and they would have liked nothing better than to have followed sweetly the cōmon trade of the world , noe among his friends , abeaham among the chaldees , moses in pharoahs court , and so foorth . so then , although the scripture seeme to conceale it ; yet doth it speake very loude thereof in deede , considering that all the cryes of the good and godly , and all the despayres of the wicked which it describeth unto us , doe sound none other things unto us , if we have cares to heare it . and it may be , that in the same respect , this article of the immortalitie of the soule was not put into the ancient creede of the jews , nor also peculiarly into the creede of us christians , because we beleeve beyond reason , and this is within the bounds of reason ; and whosoever treateth of religion must needes presuppose god eternall and man immortall , without the which two , all religion were in vayne . also , when we see that godlinesse , iustice , and vertue were commended among the heathen of all ages : it is all one as if we should heare them preach in expresse words the immortalitie of the soule . for their so doing is builded every whit upon that , as upon a foundation without the which those things could not stand . i will spend my goodes or my life for the maintenance of iustice . what is this iustice but a vaine name , or to what end have i so many respects , if i looke for nothing out of this present world here : i will ( sayd a man of olde time ) rather lose even the reputation of an honest man , thau behave myselfe otherwise than honestly . but why should i doe so , if i looke for no good in another world , seeing i have nothing but evill here : surely if there be none other thing than this life , then is vertue to be used no further , than profit and commeditie may growe upon it ; and so should it become a chaffer and merchandise , and not vertue in deed . yet notwithstanding , those are the ordinary speeches , even of such as speake doutfully of the immortalitie of the soule . therefore they doe but denye the ground and yet grant the consequence ; which is all one as if a man having first bin burned should fall to disputing whether fire be hot or no . but now ( which is better for us ) i will here gather together their owne speeches one after another . hermes declareth in his poemander , how at the voyce of the everlasting , the elements yeelded forth all reasonlesse living wights as it had bin out of their bosomes . but when he commeth to man , he sayth , he made him like unto himselfe , he linked himselfe to him as to his sonne , ( for he was beautifull and made after his owne image ) and gave him all his works to use at his pleasure . againe , he exhorteth him to forsake his bodie , ( notwithstanding that he wonder greatly at the cunning workmanship thereof ) as the very cause of his death , and to manure his soul which is capable of immortality , and to consider the originall root from whence it sprang , which is not earthly but heavenly , and to withdraw himselfe even from his sences , and from their trayterous allurements to gather himselfe wholy into that minde of his which hee hath from god , and by the which , he following gods word , may become as god . discharge thy selfe ( sayth he ) of this body which thou bearest about thee , for it is but a cloke of ignorance , a foundation of infection , a place of corruption , a living death , a sensible carryon , a portable grave , & a household thief . it flattereth thee because it hateth thee , and it hateth thee because it envieth thee . as long as that liveth it bereaveth thee of life , & thou hast not a greater enemie than that . now , to what purpose were it for him to forsake this light , this dwelling place , & this life , if he were not sure of a better in another world ( as he himselfe sayth more largely afterward . ) on the other side , what is the soule ? ) the soule ( sayth he ) is the garment of the minde , and the garment of the soule is a certain spirit , whereby it is united to the body . and this minde is the thing which we call properly the man , that is to say , a heavenly wight which is not to be compared with beasts , but rather with the gods of heaven , if he be not yet more than they . the heavenly cannot come down to the earth without leaving the heaven , but man measureth the heaven without removing from the earth . the earthly man then is as a mortall god , and the heavenly god is as an immortal man . to be short , his conclusion is , that man is double , mortall as touching his body , and immortall as touching his soule , which soule , is the substantiall man , and the very man created immediately of god ( sayth he ) as the light is bred immediately of the sunne . and chalcidius sayth , that at his death he spake these words . i goe home again into mine own countrey , where my better forefathers and kinsfolke be . of zoroastres who is yet of more antiquity than hermes , we have nothing but fragments . neverthelesse , many report this argument to be one of his , that mens souls are immortall , and that one day there shall be a generall rising again of their bodies ; and the answers of the wise men of chaldye ( who are the heirs of his doctrine ) doe answer sufficiently for him . there is one that exhorteth men to return with speed to their heavenly father , who hath sent them from above , a soule endowed with much understanding , and another that exhorteth them to seeke paradice , as the peculiar dwelling place of the soule . a third sayth that the soule of man hath god as it were shut up in it , and that it hath not any mortality therein . for ( sayth he ) the soule is as it were drunken with god , and sheweth forth his wonders in the harmonie of this mortall body . and again , another sayth , it is a cleere fire proceeding from the power of the heavenly father , an uncorruptible substance , and the maintainer of life , containing almost all the whole world with the full plenty thereof in his besom . but one of them proceedeth yet further , affirming that he which seteth his minde upon godlinesse , shall save his body , fraile though it be . and by those words he acknowledgeth the very glorifying of the body . now , all these sayings are reported by the platonists , and namely by psellus ; and they refuse not to be acknowne that pythagoras and plato learned them of the chaldees ; insomuch that some think , that the foresaid hermes and zoroastres , and the residue afore-mentioned , are the same of whom plato speaketh in his second epistle , and in his eleventh book of laws , when he sayth that the ancient and holy oracles are to be believed , which affirme mens souls to be immortall , and that in another life they must come before a judge that will require an account of all their doings : the effect whereof commeth to this , that the soule of man proceedeth immediatly from god , that is to say , that the father of the body is one , and the father of the soul is another : that the soul is not a bodily substance , but a spirit and a light : that at the departure thereof from hence , it is to go into a paradise , and therefore ought to make haste unto death : and that it is so far from mortality , that it maketh even the body immortall . what can we say more at this day , even in the time of light wherein we be ? pherecydes the syrian , the first that was known among the greeks to have written prose , taught the fame . and that which virgill sayth in his second eglog concerning the drug or spice of assyria , and the growing thereof every whereis interpreted of some men to be ment of the immortalitie of the soule , the doctrine whereof pherecydes brought from thence into greece ; namely , that it should be understood everywhere throughout the whole world . also phocylides who was at the same time , speaketh thereof in these words , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . that is to say : the soul of man immortall is , and never weares away with any age or length of time , but liveth fresh for aye . and again : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . the remnants which remayn of men unburied in the grave , become as gods , and in the heavens a life most blessed have . for though their bodies turn to dust , as daily we do see , their souls live still for evermore from all corruption free . and in another place he says again : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . we hope that we shall come agayn out of the earth to light more playn . and if ye aske him the cause of all this : he will answer you in another verse thus . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . because the soul , gods instrument and image also is . which saying he seemeth to have taken out of this verse of sibil● . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . in very reason man should be the image and the shape of me . of the same opinion also are orpheus , theognis , homer , hesiodus , pindar , and all the poets of old time ; which may answer both for themselves and their owne countries , and for the residue of their ages . likewise pythagoras a disciple of pherecides , held opinion that the soule is a bodylesse and immortall substance , put into this body as into a prison for sinning . and whereas the fleeting of soules out of one body into another , is fathered upon him ; although the opinion be not directly against the immortality of the soul , yet doe many men thinke that he hath wrong done unto him . and his disciple timaeus of locres reporteth otherwise of him . for what punishment were it to a voluptuous man , to have his soule put into a beast , that he might become the more voluptuous without remorse of sinne ? soothly it is all one as if in punishment of murther or theft , yee would make the murtherer to cut the throats of his own father and mother , or the thiefe to commit treachery against god . howsoever the case stand , he teacheth in his verses , that man is , of heavenly race , and that ( as jamblichus reporteth ) he is set in this world to behold god . and his disciple arckitas sayth , that god breatheth reason and understanding into him . likewise philolaus affirmeth that the divines and prophets of old time bear record , that the soule was coupled with the body for her sins , and buried in the same as in a grave . of epicharmus we have this saying . if thou beest a good man in thy heart ; death can doe thee no harme , for thy soule shall live happily in heaven , &c. also of heraclides we have this saying . we live the death of them ( that is to say of the blessed ) his meaning is that we be not buried with our bodies , and we dye their life , that is to say , we be still after this bodie of ours is dead . of the like opinion are thales , anaxagoras , and diogenes concerning this point ; yea and so is zeno too , howbeit that he thought the soule to be begotten of man , wherein he was contrary to himselfe . to be short , scarcely were there any to be found among the men of old time , save onely democritus and epicurus , that held the contrary way ; whom the poet lucre imitated afterward in his verses . yet notwithstanding when epicurus should dye , he commanded an anniversary or yeerminde to be kept in remembrance of him by his disciples : so greatly delighted he in a vain shadow of immortality , having shaken off the very thing itselfe . and lucrece ( as it is written of him ) made his book being mad , at such times ; as the fits of his madnesse were off him , surely more mad when hee thought himselfe wisest , than when the fits of his phrensie were strongest upon him . whosoever readeth the goodly discourses of socrates upon his drinking of poyson , as they be reported by plato and xenophon himselfe ; cannot doubt of his opinion in this case . for he not onely believed it himself , but also perswaded many men to it with lively reasons , yea and by his own death much more then by all his life . and so yee see we be come unto plato and aristotle , with consent of all the wise men of old time , ungainsaid of any , saving of a two or three malapart wretches , whom the ungraciousnesse of our dayes would esteem but as drunken sots and disards . certesse plato ( who might peradventure have heard speake of the books of moses ) doth in his timaeus bring in god giving commandement to the under-gods whom he created , that they should make man both of mortall and of immortall substances . wherein it may be that he alluded to this saying in genesis , let us make man after our own image and likenesse . in which case the jews say that god directed his speech to his angels ; but our divines say he spake to himselfe . but anon after , both in the same book , and in many other places , plato ( as it were commming to himselfe again , ) teacheth that god created man by himselfe , yea , and even his liver and his brain and all his sences ; that is to say , the soule of him , not onely endued with reason and understanding , but also with sence and ability of growing and increasing ; and also the instruments whereby the same doe worke . moreover , he maketh such a manifest difference betweene the soule and the body ; as that he matcheth them not together as matter and forme , as aristotle doth : but as a pilot and a ship , a common-weale and a magistrate , an image and him that beareth it upon him . what greater thing can there be than to be like god ? now ( sayth plato in his phoedon ) the soul of man is very like the godhead ; immortall , reasonable , uniforme , undissoluble , and evermore of one sort , which are conditions ( sayth he , in his matters of state ) that cannot agree but to things most divine . and therefore at his departing out of the world , hee willed his soul to return home too her kinred and to her first originall , that is to wit , ( as he himself sayth there ) to the wise and immortall godhead the fountain of all goodnes , as called home from banishment into her own native country . hee termeth it ordinarily {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that is to say , of kyn unto god , and consequently {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that is to say , everlasting , and of one self-same name with the immortall ones , a heavenly plant and not a earthly , rooted in & heaven not in earth , begotten from above and not heer beneath , and finally such as cannot dye heer for as much as it liveth still in another place . to be short , seeing ( sayth he ) that it comprehendeth the things that are divine and immortall , that is to wit , the godhead , and the things that are unchangeable and uncorruptible , as truth is : it cannot be accounted to be of any other nature than they . the same opinion doth plutarch also attribute unto him , which appeareth almost in every leafe of his writings . as touching the ancienter sort of platonists , they agree all with one accord in the immortality of the soul , saving that some of them derive it from god , and some from the soule of the world , some make but the reason or mind onely to be immortall , and some the whole soule : which disagreement may well be salved , if we say that the soul all whole together is immortall in power or ability , though the execution and performance of the actions which are to be done by the body ▪ be forgone with the instruments or members of the body . the disagreement concerning this point among such as a man may vouchsafe to call by the name of phylosophers , seemeth to have begun at aristotle , howbeit that his disciples count it a commendation to him , that he hath given occasion to doubt of his opinion in that behalfe . for it is certain that his new found doctrine of the eternity or everlastingnesse of the world , hath distroubled his brain in many other things , as commonly it falleth out , that one error breedeth many other . because nature ( sayth he ) could not make every man particularly to continue for ever by himselfe , therefore shee continueth him in the kinde by matching male and female together . this is spoken either grosely or doubtfully . but whereas he sayth that if the minde have any inworking of it own without any help of the sences or of the body , it may also continue of it selfe , concluding thereupon , that then it may also be separated from the body , as an immortall thing from a thing that is transitory and mortall : it followeth consequently also , that the soule may have continuance of it selfe , as whereof he uttereth these words , namely , that the soule commeth from without , and not of the seed of man , as the body doth , and that the soule is the onely part in us that is divine . now , to bee divine and to be humane , to be of seed and to be from without , that is to say , from god ; are things flat contrary , whereof the one sort is subject to corruption , and the other not . in the tenth book of his moralls he acknowledgeth two sorts of life in man ; the one as in respect that he is composed of body and soule , the other as in respect of minde onely , the one occupied in the powers which are called humane and bodily , which is also accompanied with a felicity in this life , and the other occupied in the vertues of the minde , which is accompanied also with a felicity in another life , this which consisteth in contemplation , is better than the other ; and the felicity thereto belonging , is peculiarly described by him in his books of heaven above time , as which consisteth in the franke and free working of the minde , and in beholding the soverain god . and in good sooth , fulwell doth michael of ephesus upon this saying of his conclude , that the soule is immortall ; and so must all his moralls also needs doe , considering that to live well , whether it be to a mans selfe or towards other men , were else a vain thing and to no purpose , but to vex our mindes in this life . in his books of the soule , hee not onely separateth the body from the soule , but also putteth a difference betwixt the soule it selfe and the mind , termining the soule the inworking of the body , and of the bodily instruments , and the minde that reasonable substance which is in us , whereof the doings have no fellowship with the doings of the body , and whereof the soule is ( as plato sayth ) but the garment . this minde ( sayth he ) may be severed from the body , it is not in any wise mingled with it , it is of such substance as cannot be hurt or wrought upon , it hath being and continnance actually and of it selfe , and even when it is separated from the body , then is it immortall and everlasting . to be short , it hath not any thing like unto the body . for it is not any of all those things which have being afore it understand them . and therefore which of all bodily things can it be ? and in another place he sayth thus : as concerning the minde , and the contemplative power , it is not yet sufficiently apparant what it is , neverthelesse , it seemeth to be another kinde of soule , and it is that onely which can be separated from the corruptible , as the which is ayeverlasting . to bee short , when as hee putteth this question , whether a naturall philosopher is to dispute of all manner of soules , or but onely of that soule which is immortall : it followeth that hee granteth that there is such a one . and again , when as hee maketh this argument , looke what god is everlastingly , that are we in possibility , according to our measure ; but hee is everlastingly separated from bodily things , therefore the time will come that we shall be so too . hee taketh it that there is an image of god in us , yea even of the divine nature which hath continuance of it selfe . very well and rightly therefore doth simplicius gather thereof , the immortality of the soule . for it dependeth upon this separation , and upon continuance of being of it selfe . besides this he sayth also , that hunting of beasts is granted to man by the law of nature , because that thereby man challengeth nothing but that which naturally is his own . but what right i pray you , if there be no more in himselfe than in them ? and what is there more in him than in them ; if they have a soule equall unto his ? hereunto make all his commendations of godlinesse , of religion , of blessednesse , and of contemplation . for to what end serve all these , which doe but cumber us here below ? therefore surely it is to be concluded , that as he spake doubtfully in some one place , so he both termed and also taught to speake better in many other places , as appeareth by his disciple theophrastus , who speaketh yet more evidently thereof than he . the latines ( as i have sayd before ) fell to philosophie somewhat later then the greeks . and as touching their common opinion , the exercises of superstition that were among them , the manner of speeches which we marke in their histories , their contempt of death , and their hope of another life ; can give ne sufficient warrant thereof , cicero speaketh unto us in these words . the originall of our soules and mindes , cannot be found in this low earth , for there is not any mixture in them , or any compounding that may seeme to be bred or made of the earth . neither is there any moisture , any windinesse , or any fiery matter in them . for no such thing could have in it the power of memory , understanding , and conceit , to beare in minde things past to foresee things to come , and to consider things present , which are matters altogether divine . and his conclusion is , that therefore they bee derived from the minde of god , that is to say , not bred or begotten of man , but created of god : not bodily , but unbodily ; whereupon it followeth that the soule cannot be corrupted by these transitory things . the same cicero in another place sayth that between god and man there is a kinred of reason , as there is between man and man a kinred of bloud . that the fellowship between man and man commeth of the mortall body , but the fellowship between god and man , commeth of god himselfe , who created the soule in us . by reason whereof ( sayth he ) we may say we have alyance with the heavenly sort , as folke that are discended of the same race and root , whereof that wee may ever more bee mindfull , we must looke up to heaven as to the place of our birth , whether we must one day returne . and therefore yet once again he concludeth thus of himselfe . thinke not ( sayth he ) that thou thy selfe art mortall , it is but thy body that is so . for thou art not that which this outward shape pretendeth to be , the minde of man is the man indeede , and not this lump which may be pointed at with ones finger . assure thy selfe therefore that thou art a god ; for needs must that be a god , which liveth , perceiveth , remembreth , foreseeth , and finally raineth in thy body as the great god the maker of all things doth in the universall world . for as the eternall god ruleth and moveth this transitory world , so doth the immortall spirit of our soule move and rule our frail body . hereunto consent all the writers of his time , as ovid , virgill and others , whose verses are in every mans remembrance . there wanted yet the wight that should all other wights exceed in lofty reach of stately minde , who like a lord indeed should over all the res'due reign , then shortly came forth man , whom either he that made the world , and all things else began . created out of seed divine , or else the earth yet young and lately parted from the skie , the seede thereof uncloong reteyned still in fruitfull wombe : which japets sonne did take and tempering it with water pure , a wight thereof did make , which should resemble even the gods which soverein state doe hold . and where all other things the ground with groveling eye behold ▪ he gave to man a stately look and full of majesty . commanding him with stedfast looke , to face the starry skie , here a man might bring in almost all senecaes writings , but i will content my selfe with a few sayings of his . our soules ( sayth he ) are a part of gods spirit , and sparkes of holy things shineing upon the earth . they come from another place then this low one . whereas they seeme to be conversant in the bodie , yet is the better part of them in heaven , alway neere unto him which sent them hither . and how is it possible that they should be from beneath , or f●om anywhere else than from above , seeing they overpasse all these lower things as nothing , and hold scorn of all that ever we can hope or feare ? thus ye see how he teacheth that our souls come into our bodies from above . but whether go they againe , when they depart hence : let us here him what he sayes of the lady martiaes sonne that was dead . he is now everlasting ( sayth he ) and in the best state , bereft of this earthly baggage which was none of his , and set free to himselfe . for these bones , these sinewes , this coate of skin , this face , and these serviceable hands , are but fetters and prisons of the soule . by them the soule is overwhelmed , beaten downe , and chased away . it hath not a greater battell , than with that masse of flesh . for fear of being torn in peeces , it laboureth to return from whence it came , where it hath readie for it an happie and everlasting rest . and again : this soule cannot be made an outlaw : for it is a kin to the gods , equall to the whole world , and to all time ; and the thought or conceit thereof goeth about the whole heaven , extending it selfe from the beginning of all time to the uttermost point of that which is to come . the wretched course being the iayle and fetters of the soule , is tossed to and fro . upon that are torments , murthers , and diseases executed . as for the soule , it is holy and everlasting , and cannot be layd hand on . when it is out of this body , it is at libertie and set free from all bondage , and is conversant in that beautifull place ( wheresoever it be ) which receiveth mens soules into the blessed rest thereof as soone as they be delivered from hence . to be short , he seemeth to pricke very nere to the rising againe of the dead . for in a certain epistle to lucillus , his words are these . death , whereof we be so much afraid , doth not bereve us of life , but only discontinew it for a time ; and a day will come that shall bring us to light againe . this may suffice to give us knowledge of the opinion of that great personage , in whom we see that the more he grew in age , the nerer he came still to the true birth . for in his latest bookes he treateth alwaies both more assuredly and more evidently thereof . also the saying of phavorinus is notable . there is nothing great in earth , ( sayth he ) but man ; and nothing great in man , but his soule if thou mount up thether , thou mountest above heaven . and if thou stoope downe againe to the bodie , and compare it with the heaven ; it is lesse than a fly , or rather a thing of nothing . at one word , this is as much to say , as that in this clod of clay , there dwelleth a divine and uncorruptible nature : for how could it els bee greater than the whole world ? as touching the nations of old time , we reade of them all , that they had certain religions and divine services , so as they beleeved that there is a hell ▪ and certain fieldes which they call the elysian fields , as we see in the poets pindarus , diphilus , sophocles euripides and others . the more superstitious that they were , the more sufficiently doe they witnesse unto us what was in their conscience . for true religion and superstition have both one ground , namely the soule of man ; and there could be no religion at all , if the soule lived not when it is gone hence . we read of the indians , that they burned themselves afore they came to extreme oldage , terming it the letting of men loose , and the freeing of the soule from the bodie : and the sooner that a man did it , the wiser was he esteemed . which custome is observed still at this day among the people that dwell by the river niger otherwise called the people of senega in affricke , who offer themselves willingly to be buryed quicke with their masters . all the demonstrations of logicke and mathematicke ( sayth zeno ) have not so much force to prove the immortalitie of the soule , as this only doing of theirs hath . also great alexander having taken prisoners ten of their philosophers , ( whom they call gimnosophists ) asked of one of them to try their wisedome , whether there were moe men alive or dead . the philosopher answered , that there were more alive : because ( sayd he ) there are none dead . ye may well think they gave a dry mocke to all the arguments of aristotle and callisthenes , which with all their philosophie had taught their scholer alexander so evill . of the thracians , we reade that they sorrowed at the brith of men and reioyced at the death of them , yea even of their owne childen . and that was because they thought that which we call death , not to be a death in deede , but rather a very happie birth . and these be the people whom herodotus reporteth to have been called the neverdying getes , and whom the greekes called the neverdying getes or thracians . who were of opinion that at their departing out of this world , they went to zamolxis or gebeleizie , that is to say ( after the interpretation of the getish or gotish tongue ) to him that gave them health , saluation or welfare , and gathered them together . the like is sayd of the galles , chiefly of the inhabiters about marsilles and of their druydes ; of the hetruscians and their bishops ; and of the scythians and their sages ; of whom all the learning and wisedome was grounded upon this poynt . for looke how men did spread abroad , so also did this doctrine , which is so deeply printed in man , that he cannot but carie it continually with him . which thing is to be seene yet more in that which we read concerning the hearers of hegesias the cyrenian , who dyed willingly after they had heard him discourse of the state of mens soules after this life ; and likewise concerning cleombrotus the ambraciot , who slew himselfe when hee had read a certain treatise of the immortalitie of the soule . for had it not been a doctrine most evident to mans wit , they would never have bin caried so farre by it , as to the hurting of their bodies . and if among so many people , there be perchance some fewe wretched caytifes , that have borne themselves on hand the contrarie ; which thing neverthelesse they could never yet fully perswade themselves to be out of all doubt or question : surely we may beleeve that they had very much adoe and were utterly besotted like drunkards , afore they could come to that poynt : so as we may well say of them as hierocle the pythagorist sayd : namely , that the wicked would not have their souls to be immortall , to the intent they might not bee punished for their faults . but yet that they prevent the sentence of their judge , by condemning themselves unto death afore hand . but if they will neither heare god , nor the whole world , nor themselves : let them at leastwise hearken to the devill as well as they doe in other things ; who ( as saith plutark ) made this answer to corax of naxus and others in these verses . it were a great wickednesse for thee to say the soule to be mortall or for to decay . and unto polytes he answered thus as long as the soule to the body is tyde , though loth yet all sorowes it needes must abyde . but when fro the body death doth it remove , to heaven by and by then it flyes up above . and there ever youthfull in blisse it doth rest , as god by his wisedome hath set for the best . not that any saying of the devills owne is to be alledged in witnesse of the truth ; further foorth than to shew that hee speakes it by compulsion of gods mightie power , as wicked men divers times doe when they be upon the racke . now we be come to the time or nere to the time that the heavenly doctrine of jesus christ was spred over the whole world , unto which time i have proved the continuall succession of that doctrine , which could not but be unseparably ioyned with the succession of men . but from this time forth it came so to light among all nations & all persons ; that saint austin after a short tryumphing over ungodlinesse , cryeth out in divers places , saying : who is now so very a foole or so wicked , as to doubt still of the immortalitie of the soule ? epictetus a stoikphilosopher , who was had in very great reputation among all the men of his time , is full of goodly sayings to the same purpose . may we not be ashamed ( sayth he ) to leade an unhonest life , and to suffer our selves to be vanquished by adversitie ? we be alyed unto god , we came from thence , and we have leave to returne thether from whence we came . one while , as in respect of the soule , he termeth man the ofspring of god , or as it were a branch of the godhead ; and another while he calleth him a divine impe or a spark of god : by all which words ( howbeit that they be somewhat unproper ) ( for what words can a man finde to fit that matter : ) he sheweth the uncorruptiblenesse of the substance of mans soule . and whereas the philosopher simplicius hath so diligently commented upon his bookes , it doth sufficiently answer for his opinion in that case , without expressing his words here . plotinus the excellentest of all the platonists , hath made nine treatises expressely concerning the nature of the soule , besides the things which he hath written dispersedly heere and there in other places . his chiefe conclusions are these . that mens soule proceede not of their bodies , nor of the seede of the parent , but come from above , and are as ye would say grafted into our bodies by the hand of god : that the soule is partly tyed to the body and to the instruments thereof , and partly franke , free , workfull , and continuing of it selfe ; and yet notwithstanding that it is neither a body nor the harmonie of the body , but ( if we consider the life and operation which it giveth to the body ) it is after a sort the perfection [ or rather the perfector ] of the body ; & if we have an eye to the understanding whereby it guydeth the movings and doings of the body ; it is as a governour of the body : that the further it is withdrawne from the sences , the better it discourseth of things ; insomuch that when it is utterly separated from them , it understandeth things without discoursing , reasoning or debating , yea even in a moment ; because this debating is but a certain lightening or brightnesse of the minde , which now taketh advisement in matter whereof it doubteth , & it doubteth wheresoever the body yeeldeth any impedements unto it ; but it shall neither doubt nor seek advisement any more when it is once out of the body , but shall conceive the truth without wavering : that the soule in the body is not properly there as in a place , or as in a ground , because it is not contained or comprehended therein , and may also be separated from it ; but rather if a man had eyes to see it withall , he should see that the bodie is in the soule , as an accessary is in a principall , or as a thing contained in a container , or a sheding or liquid thing in a thing that is not liquid , because the soule imbraceth the body , and quickneth it , and moveth it equally and alike in all parts . that every abilitie thereof is in every part of the bodie , as much in one part as in another , as a whole soule in every part ; notwithstanding that every severall abilitie thereof seeme to be severally in some particular member or part , because the instruments thereof are there ; as the sensitive abilitie seemeth to rest in the head , the irefull in the heart , and the quickning in the liver , because the sinews , heart-strings , and veins come from those parts : whereas the reasonable power is not in any part , saving so far forth as it worketh and hath his operation there , neither hath it any need of place or instrument for the executing of it selfe . and to be short , that the soule is a life by it selfe , a life all in one , unpaitable , which causeth to grow , and groweth not it selfe ; which goeth through the bodie , and yet is not contained of the body ; which uniteth the sences , and is not divided by the sences , and therefore that it is a bodilesse substance , which cannot be touched , neither from within nor from without , having no need of the body either outwardly or inwardly , and consequently is immortall , divine , yea and almost a very god : which things he proveth by many reasons , which were too long to be rehearsed here . yea. he proceedeth so far as to say , that they which are passed into another world , have their memory still , notwithstanding that to some mens seeming , it goe away with the sences as the treasury of the sences . howbeit he affirmeth it to be the more excellent kinde of memory , not that which calleth things again to minde as already past , but that which holdeth and beholdeth them still as always present . of which two sorts this latter he calleth mindfulnesse . and the other he calleth remembrance . i will add but onely one sentence more of his for a full president of his doctrine . the soule ( sayth he ) hath had company with the gods , and is immortall , and so would we say of it ( as plato affirmeth ) if we saw it faire and cleere . but for as much as we see it commonly troubled , we think it not to be either divine or immortall , howbeit that he which will discerne the nature of a thing perfectly , must consider it in the very own substance or being , utterly unmingled with any other thing . for whatsoever else is added unto it , doth hinder the perfect discerning of the same . therefore let everyman behold himselfe naked , without any thing save himselfe , so as he look upon nothing else than his bare soule : and surely when he hath viewed himselfe in his own nature , meerly as in respect of his minde , he shall believe himselfe to be immortall . for he shall see that his minde aymeth not properly at the sensible and mortall things , but that by a certain everlasting power , it taketh hold of the things that are everlasting , and of whatsoever is possible to be conceived in understanding : insomuch that even it selfe becommeth after a sort a very world of understanding and light . this is against those which pretend a weaknesse of the soule , by reason of the inconveniencies which it indureth very often in the body . of the same opinion are numenius , jamblichus , porphirius , and proclus , notwithstanding that now and then they passe their bounds , suffering their wits to run ryot . for in their philosophie they had none other rule , than onely the drift of their own reason . it was commonly thought that alexander of aphrodise believed not the immortality of the soule , because hee defined it to be the forme of the body , proceeding of the mixture & temperature of the elements . surely these words of his doe us to understand , either that he meant to defiue but the sensitive life onely ( as many others do ) and not the reasonable soule , or else that he varieth from himselfe in other places . and in very deed he sayth immediately afterward , that he speaketh of the things which are subject to generation and corruption . but speaking of the soule he sayth it is separable , unmateriall , unmixed , and voyd of passions , unlesse , perchance we may thinke as some doe , that by this soule hee mean but onely god , and not also the soule that is in us ; for the which thing hee is sharply rebuked by themistius , who notwithstanding spake never a whit better thereof himselfe . howsoever he deale elsewhere , these words of his following are without any doubtfulnesse at all . that the soule ( sayth he ) which is in us , commeth from without , and is uncorruptible . i say uncorruptible because the nature thereof is such , and it is the very same that aristotle affirmeth to come from without . and in his second booke of problems , searching the cause why the abilities of the soule are oftentimes impeached : if a mans brain be hurt ( sayth he ) the reasonable soule doth not well execute the actions that depend thereon . but yet for all that , it abideth still in it selfe , unchangeable of nature , ability , and power , through the immortality thereof . and if it recover a sound instrument , it putteth her abilities in execution as well as it did afore . but i will reason more at large hereafter against the opinion that is fathered upon him . what shall we say of galen , ( who fathereth the causes of all things as much as he can , upon the elements , and the mixture and agreeable concord of them ) if after his disputing against his own soule , hee bee constrained to yield that it is immortall ? surely in his book concerning the manners of the soule , he doth the worst that he can against plato : and in another place he doubteth whether it be immortall , and whether it have continuance of it selfe or no . yet notwithstanding in his book of the doctrine of hippocrates and plato , it must needs be granted ( sayth he ) that the soule is either a sheare body , and of the nature of the skie , ( as the stoicks and aristotle himselfe , are inforced to confesse ) or else a bodilesse substance , whereof the body is , as it were , the chariot , and whereby it hath fellowship with other bodies . and it appeareth that he inclineth to this latter part . for he maketh the vitall spirit to be the excellentest of all bodily things , and yet he granteth the soule to be a far more excellent thing than that . what shall we then doe ? let us wey his words set down in his book of the conception of a childe in the mothers wombe . the soule of man ( sayth hee ) is an influence of the universall soule that discendeth from the heavenly region , a substance that is capable of knowledge , which aspireth always to one substance like unto it selfe , which leaveth all these lower things to seeke the things that are above , which is partaker of the heavenly godhead , and which by mounttng up to the beholding of things that are above the heavens , putting it selfe into the presence of him that ruleth all things . were it reason then that such a substance comming from else where than of the body , and mounting so far above the body , should in the end die with the body , because it useth the service of the body ? now hereunto i could adde infinite other sayings of the ancient authors both greeke and latine philosophers , poets , and orators from age to age , wherein they treat of the judgement to come , of the reward of good men . of the punishment of evill men , of paradise and of hell , which are appendants to the immortality of the soule : but as now i will but put the reader in minde of them by the way , reserving them to their peculiar places . to be short , let us run at this day from east to west , and from north to south , i say not among the turks , arabians or persians , ( for their alcoran teacheth them that mans soule was breathed into him of god , and consequently that it is uncorruptible ) but even a mong the most barbarous , ignorant , & beastly people of the world , i meane the very caribies and canniballs , and we shall finde this beliefe received and imbraced of them all . which giveth us to understand , that it is not a doctrine invented by speculations of some philosophers , conveyed from countrey to countrey by their disciples , perswaded by likelyhoods of reasons , or ( to be short ) entered into mans wit by his ears : but a native knowledge , which every man findeth and readeth in himselfe which he carryeth everywhere about with himselfe , and which is as easie to be perswaded unto all such as view themselves in themselves , as it is easie to perswade a man that never saw his own face , to believe that he hath a face , by causing him to behold himselfe in a glasse . there remain yet two opinions to bee confuted . the one is the opinion of averrhoes , and the other is the opinion of alexander of aphrodise , who affirme themselves to hold both of aristotle ; namely in that they uphold that there is but one universall reasonable soule or mind , which worketh all our discourses in us , howbeit diversly in every severall person . and this thing ( if wee believe averrhoes ) is done according to the diversity of the phantasies or imaginations wherewith the minde is served as with instruments . but if we believe alexander , it is done according to the diversities of the capable minde , as they terme it , that is to say , of the ability or capability that is in men to understand things , by receiving the impression of the universall minde that worketh into every of them which in respect thereof is called of them the worker . soothly these opinions are such as may be disproved in one word . for this onely one minde , whether in possibility or in action , could not have received or imprinted in every man one selfesame common beliefe and conceit of the immortality of the soule , in so great diversity of imaginations , and in so many nations , as we see doe believe it , considering that the very same conceit is directly repugnant against it . nay , it may well be sayd that averrhoes and alexander had very divers conceits and imaginations one from another , and very contrary to all other mens , seeing they had so diverse and contrary opinions imprinted either in their mind or in their imagination . howbeit for as much as there may be some , that will make a doubt of it ; let us examine them severally yet more advisedly . first , averrhoes will needs bear aristotle on hand , that aristotle is of that opinion . let us see how this furnise of his can agree with the propositions which aristotle hath left us . aristotle telleth us that the soule is knit to the body as the forme or shape to the matter ; that the soule hath three chiefe powers , namely , of life ▪ of sense , and of understanding ; and that the understanding part containeth in his power both the other two powers , as a five square containeth both a foresquare and a triangle . whereupon it followeth , that if any one of the three powers of the soule be joyned to the body as a forme to the matter ; all the three be joyned so to , as which are all in one soule as in their root . now averrhoes neither can nor will deny that the powers of growing and of perceiving by the sences are joyned after that manner to the body ; and therefore it followeth that the understanding power is so joyned also , and consequently that according to aristotle , as every body hath his forme , so every body hath his soule . the same aristotle findeth fault with the former philosophers for holding opinion that a soule might passe out of one man into another : because ( sayth he ) that every certain soule must needs be apportioned and appointed to some one certain body . now looke by what soule a man liveth , by the same soule doth he understand : for it is but one soule indewed with three divers abilities , as hee himselfe teacheth openly . one understanding or minde therefore , must ( according to aristotle ) worke but in one severall body , and not in many bodies . also according to aristotle , a man and a beast agree in this , that both of them have one sensitive power , and one selfesame imagination of things perceived by the sences , and that they differ in this , that man hath yet further a minde and reason above the beast , which thing the beast hath not . now if this understanding or minde be without the man ▪ as the sunne is without the chamber , that it shineth into and inlighteneth , then cannot he be called reasonable , or indowed with understanding , neither doth he consequently differ from a beast . for the difference must be in nature , and not in accident . and so should it insue that aristotles foresaid definition of a man is false , as if he should define a chamber by the shining of the sunne into it : or say that a dog differeth not from a man in kinde ; yea , and that beasts are capable of understanding , for as much as they have imagination ready aforehand to receive the influence thereof as well as we . but aristotle is always one in his defining both of beast and of man ; and averrhoes also holdeth himselfe to it , without doubting thereof at all . this conclusion therefore cannot in any wise be upheld by such grounds . again , if there be not in every severall man a severall minde , but onely one universall minde common to all men , which becommeth divers by the onely diversity of our imaginations : then in respect that we have sundry imaginations , we shall by sundry living wights ; and in respect that we have all but one minde , we shall be all but one man . for man is not man in respect of the sensitive power , but in respect of the reasonable part which is the minde . but aristotle granteth that we be not onely divers living wights , but also divers men . and therefore he must needs mean also , that wee have not onely divers imaginations , but also divers minds . now besides many other reasons that might be aleadged , yee might add this also , that otherwise aristotles moralls and his discourses concerning justice , freewill , the immortality of the soule , the happie blisse , the reward of the good , and the pains of the wicked , were utterly fruitlesse and to no purpose : for as our fancies or imaginations did come and goe , so would all those things come and goe likewise , and so should they have no continuance of themselves , but onely be as a shadow and vain phantasie . but let aristotle alone , ( for he hath wrong ) and let us come to the matter it selfe . the philosophers doe ordinarily make a double minde ; the one which they call possible or impossible , which is capable and of ●bility to understand things ; and this they liken to a smooth table ; the other they call working on workefull , which bringeth the ability into act , whereas notwithstanding they be not two mindes , but two severall abilities of onely one minde . now , as for this ability or possibility of understanding , we affirme it to be in the soule of every man . contrariwise , averrhoes affirmed onely one universall capable minde to be shed abroad every where throughout all men ; & that the same is diversly perfected and brought into act in every severall man , according to the diversity of the imaginations which the man conceiveth , even by the help or influence of the said universall workfull minde , which he sayth is also a substance severed , from man , and ( in respect of the understanding in possibility ) is as the sunne is to the sight of our eyes , and the understanding in possibility is to the imaginations as the sight is unto colours . now , i demand first of all , whether these uniuersall minds of his , bee substances created or uncreated . if they be created , where becommeth then his conclusion , that the world is without beginning , and without ending , seeing that he will have them to be continued everlastingly in all men that have been , are , or shall be ? if they bee uncreated , how can so excellent substances be made subject to our fond imaginations , to yield influence into them at their pleasures ? or rather how happeneth it that they correct them not ? how happeneth it that they leave them in such errors , yea even in the knowledge of themselves , seeing that by the erring of the imaginations , the very understanding and reason themselves must also needs be so often beguiled ? again , as concerning these substances , which extend into so many places ; are they bodies or spirits ? how can they be bodies , seeing they be in infinite places at one instant , and doe infinite things , yea , and flat contraries ? and if they be spirits , doth it not follow therupon , that they be wholy in all men & wholy in every man ; that is to say , that every man hath them wholy to himselfe ? and therefore that if they be deceived by the fantasie of any one man , they be consequently deceived in all men ? and whereof comes it then , that one man overcommeth his imaginations , and another man not ? or that one man resisteth them , and another suffereth himselfe to be carried away by them ? moreover , who can deny that a man willeth things , whereof he hath understanding ; and likewise that he willeth some things which he understandeth not : and that he understandeth some things which he willeth not ? and also that he willeth things even contrary to his appetites , and concludeth oftentimes contrary to his imaginations , as commeth to passe in dreams and in looking-glasses ; which thing the brute beasts doe not ? when a man willeth contrary to his appetites , willeth he not contrary to his sences , yea , and contrary to his imaginations too : for what els is fantasie or imagination , than the rebounding backe of the fences : and if this workfull understanding be the only worker in his possible understanding by meane of imagination ; how commeth it to passe that a man willeth contrary to his imagination : againe , when either in dreaming or in debating , reason concludeth cleane contrary to that which fancie or imagination offereth ; whereof commeth it that a man is contrary to himself● , or that the deede is contrary both to that which imprinted it , and to that wherein it is imprinted ? also what els is imagaination ( according to the opinion of averrhoes , ) than a certain operation annexed to the bodie , steaming up from the hart to the braine : and on the contrary part who can say nay , but that the will and vnderstanding are able to performe their operations without the instruments of the body , seeing that a man doth both will and debate things that are most repugnant to the body : yea and that ( as aristotle sayth ) those be not actions which passe into the outward man , but those which abide within & make perfect the inner man ▪ and who can make will and vnderstanding to be things depending upon imagination , seeing that both waking and sleeping and all manner of ways els , they dayly utter infinite iudgements and determinations against it : now , if we have nothing in us above imagination : then considering that we doe both will and understand , it must needes be that this power or abilitie to will and understand is shed into us from without . and if it but only one universally in all men ; then seeing that the actions thereof are executed without the imagination , without the sences , and without the instruments of the bodie , yea and against them : it followeth that it willeth and understandeth in us whatsoever it liketh and listeth ▪ even in despite of all impediments and lets of the bodie ; and that as it is but one , so it shall will but one selfesame thing , and likewise also understand but one selfesame thing in all men . for if ( as aristotle confesseth ) our imaginations make not our will and reason subject unto them ; much lesse doe they make the foresayd universall mind subject to them as averrhoes pretendeth . but now contrariwise we see therebe as many willes as men , yea even in one matter ; and that the understandings of men are not onely divers , but also contrarie . it followeth then that every particular person hath in that behalfe a particular substance , which willeth and understandeth , franke and free from all imaginations whensoever it listeth to retyre into it selfe ; and not that there is but one universall mind which willeth and understandeth all things in all men . besides this ; by the iudgement of aristotle as i sayd afore , this universall mind could not worke will and understanding inus : for to will and understand ( sayth he ) are operations that passe not into the matter nor into the outward thing , but abide stil in the worker , that is to say in the mind , as actions and perfections thereof . let us yet againe take of that which hath bin sayd afore . if the sayd universall only one working mind , have wrought from everlasting in the sayd universall only one capable mind , by the imaginations of men : then hath the knowledge of all things bin evermore imprinted in the sayd capable mind ; for it shall evermore have brought the abilitie into act : and therwithall , the working and perfection of the thing that is everlasting , shall have depended upon a thing that is temporall ; which is unpossible . and although averrhoes supposed not the world to be everlasting : yet notwithstanding the said capable minde which hath been set awotke so many hundred years , by so many imaginations of men , and in so many sundry nations , could not now meet with any new thing whereof it had not the knowledge afore . for this capable mind ( sayth averrhoes ) is a certain spirituall substance , which spreadeth it selfe forth into all men and into all ages , and the nature of such sort of substances is to be all in the whole , and all in every part thereof . for they be not tyed to any one place , but are wheresoever they worke , and their working is in respect of the whole , and not in respect of any one part , forasmuch as they be undividable . therefore it should follow by his opinion ( as i have sayd afore ) that the one universall capable minde is and worketh whole & unparted in every man . and if it be so , then is that being of it there , not in way of meer ability or possibility onely , but in way of operation and perfect inworking , as a wicked spirit is in a witch , in a pythonesse or in a possessed person : which spirit ( were he possessed of the man as he himselfe possesseth the man , ( after which manner averrhoes affirmeth us to possesse the understanding in possibility , by our imaginations ; ) would make the man capable of all that ever the spirit himselfe knoweth or is . whereupon it will follow , that this understanding in possibility , shall everlastingly in all men from their very birth , actually understand and know all things that all men understand , as well in the old as the young , and in the ignorant as the skilfull ; so as wee shall have no more need of sences ; nor of imagination to understand withall . to be short , although averrhoes , admitteth not the world to be without beginning : yet at leastwise he will not deny , but that [ by his reckoning ] they which come into the world at this day , should come far more skilfull then all their predecessors , and the children of them more skilfull then their fathers , and the offspring of those children more skilfull then those children themselves , and so forth on , because they should succeed in the knowledge continued throughout all ages . whereupon it will also insue , that all sciences shall be equall in all men that make profession of them . as for example , we will speak here , but of some one speciall science , as grammer and arithmetick , now if there be any diversity in the skill thereof , that diversity cannot come but of the diversity of the subject or ground wherein the skill is . now the ground of the skill is the capacity of the minde or understanding , ( which averrhoes supposeth to be but only one , common to all men ) and not the imagination , which is but a reflexion or rebounding backe of the sence . and so forasmuch as there is ( by his saying ) but one ground in all men ; it followeth that the knowledge or skill of this or that science must needes be equall and alike in all men : or els that if it be not equall , but doe vary , as we see it doth in divers degrees ; then the same varying or diversitie happeneth through the diversitie of the ground wherein the skill is , and consequently that there is one particular understanding or one peculiar mind in every man , and not one universall mind common to all men . also it is a generall rule , that the receiver of a thing hath not the thing afore he receive it . for ( as aristotle sayth ) that which is to receive a thing , must needes be first utterly voyde of the thing which it receiveth . now afore that our sence and imagination had any being at all , this universall comon mind had received and possessed all things aforehand ; and not only received them , but also kept them together . for as aristotle himselfe sayth , that manner of mind is the place of all under kinds and sortes of things , and thereto hath no lesse power than the imagination , to reteine whatsoever the sences receive . in vaine therefore should that universall mind understand by our imaginations , considering that it understandeth by it selfe : in vaine likewise should the imaginations imprint those things in it , which were imprinted in it so long afore : and in vaine is aristotles settingdowne of a workfull understanding , which should bring our understanding in abilitie , from possibilitie into action ; if the sayd onely one vniversall mind or understanding be perfect of it selfe from everlasting , as it followeth to be upon the opinion of averrhoes . neither is it to sayd , that although the conceivable underkinds of things have been imprinted everlastingly in the sayd universall mind ; yet notwithstanding there needed and imagination for the understanding of them , as there needeth now whensoever we will use the things that we have seene or learned afore . for by that reckoning , to learne all manner of sciences , we needed no more but to bethinke us by imagination , of the things that were already aforehand in the sayd only universall one mind , as we doe the things that have bene printed sometime in our memories , and are somewhat slipped out of our remembrance ; and so might we our selves learne all sciences without a teacher , because that in the sayd universall mind of ours , we should have all the skill that ever any man had attained to , in like manner as the person that hath once had the skill of arithmetick or cosmographie throughly settled in his mind , needeth no teacher to teach it him againe , but onely to overturn his owne imagination , and to search his memorie for the finding againe of that which he had layd up there . now we knowe that whosoever learneth nothing , knoweth nothig , and that ordinarily he which most studyeth , most learneth : and that all the tossing and turmoyling of a mans owne imagination that can be all his life long , will never make him to attaine of himselfe to so much as the very principles of the least science that is . by reason whereof it followeth , that we have not the skill of any science in us , untill we either be taught it or find it out by beating our wits about it : and that our imagination serveth not to revive the sciences in us , but to bring them into us , and to plant them in us , and forasmuch as all the sciences should be in all men from the beginning , if there were but one universall mind in all men , [ which is not so ] it followeth that there is in every particular person a particular and peculiar mind , and not any one universall mind common to all men . moreover , our mind attaineth after a sort to the understanding of it selfe : which thing it could not doe in very deede , if there were but one universall mind common to all men . for too understand it selfe , it must needes worke upon it selfe . but if we beleeve averrhoes , our mind shall but onely be wrought upon and receive into it from the imagination , as a window receiveth light from the sunne . againe , the capacity of the universall understanding in possibilitie , could not doe that . for it behoved it to have some other thing besides itselfe , to bring it selfe into action . and surely imagination could not helpe it , for it doth but offer up the sensible things unto it , and attaineth not so farre as to the things that are to be discerned by drift of reason . yet notwithstanding we understand that we understand , and we reason and iudge both of our imagination , and also of our reasoning and understanding itselfe . the thing then which doth so enter and pearce into itselfe , is another manner of power than an imagination , or that an universall understanding in possibilitie . what is to be sayd to this , that of one selfesame imagination , one selfesame person concludeth now after one sort , and by-and-by after in another sort ; and thereout of draweth both contrarie arguments and contrarie determinations : or that divers person by divers imaginations doe close together in one will and one minde ? is it possible that this should proceed of an everlasting substance in one selfe same person , seeing that everlastingnesse is not subject to any change of time or place ? or that it should proceed of any one selfesame substance in many men , seeing that the imaginations of them be so divers one from another ? at least wise if the said substance work not but by such instruments ? as touching the opinion of alexander of aphrodise , who upholdeth a certain universall working mind that imprinteth things in the understanding in possibility , that is to say , in every mans severall capacity , and bringeth it forth into action : the most part of the reasons alleaged afore against averrhoes , will also serve against him . howbeit for as much as by this workfull minde , he seemeth to mean god himselfe , there is thus much more ro be added unto it . that god who is altogether good , and altogether wise , would not imprint in our minde the fond and wicked conceits which we finde there , nor leave so great ignorance and darknesse as we feele there , but would in all men overcome the infection which the body bringeth : and although he inspired not all men alike with his gracious gifts , according to the diversity of their capacities after the manner of a planed table , yet would he not at leastwise print the world with so many false portratures and trains , as every one of us may perceive to be in our selves . again , were there any such inspiration or influence , it should be either continuall or but by times . if continuall or everlasting , wee should without labour and without cunning understand all that ever our imagination offereth unto us . and if it be but at times , then should it not lie in us to list or to understand any thing at all , though we would never so fain . for contrariwise , wee have much adoe to understand some things , so as wee must be fain to win them from our ignorance by piecemeale , and there be some other things , which we understand by and by as soon as they be put unto us , and when we list our selves , there is then in us a power of understanding , though very feeble ; but yet never the later obedient to our will : which thing cannot be fathered upon god . also if there be but onely one minde working in all men , there shall be but one selfesame understanding in all men , i meane naturally , notwithstanding that it differ in degrees . for into what place soever the sunne doth shead his beams , he doth both inlighten it and heat it , howbeit diversly according to the nature and condition of the places and things that receive him , some more , and some lesse , some brighter , and some dimlyer . but howsoever the case stand , his light yieldeth no darknesse , nor his heat any cold . so then if the diversities of mens imaginations do cause diversities of effects in the inspiration or influence that floweth into the capacitie of our understanding ; surely it must needes be after this manner , namely that one man shall understand one selfesame thing more , and another man lesse ; but not in that any man shall take untruth for truth , unright for right , or one thing for another . now we see unto how many errors wee be subject , i mean not in such things as this namely , that one man seeth better a far off , and another better at hand ; but that one man seeth white and another seeth black ( which are things contrary ) in one selfesame ground and at one selfesame time . it followeth therefore that divers and sundrie mindes doe worke in divers persons , and not one selfesame minde in all persons . by force of which reasons and of such others , i say that every man shall finde in himselfe and of himselfe , that every man hath a particular soule by himselfe , that is to say , a spirituall substance united to his body , which in respect of giving life to the body is as the forme thereof , and in respect of giving reason , is as the guide of our actions : that in every man there is a certain sunbeam of reason , whereby they conceive things and debate upon them ; wherethrough it commeth to passe , that often times they agree both in the reason it selfe which is one , and in the manifest grounds thereof ▪ and in whatsoever dependeth evidently upon the same : that every man hath also a peculiar body by himselfe , and likewise peculiar complexion , humours , imaginations , education , custome and trade of life : whereof it commeth that every man takes a diverse way , yea , and that one selfesame person swarveth diversly from the unity of reason whereof the path is but one , and the ways to stray from it are infinite : that this sunbeam of reason which shineth and sheadeth it selfe from our minde , is properly that understanding which is termed , the understanding in ability or possibility , which is increased and augmented by all the things which it seeth , heareth , or lighteth upon , like fire , which gathereth increase of strength by the abundance of the fewell that is put upon it , and becommeth after a sort infinite by spreading it selfe abroad : also it is the same which otherwise we call the memory of understanding , or mindefull memory , and it is nothing else but an abundance of reason , and as it were a hoorder up of the continuall influence of the mind : that the mind from whence this floweth as from his spring , is properly that which they the sayd averrhoes and alexander do terme the working or workfull mind , which is a certain power or force that can skill to extend reason from one thing to another , and to proceede from things sensible to things unsensible , from things movable to things unmovable , from bodily to spirituall , from effects to causes , and from beginnings to ends by the meane cause . this mind is in respect of reason , as cunning is in respect of an instrument or toole ; and reason , as in respect of imagination and of the things that are sensible , is as an instrument or toole in respect of the matter or stuffe that it workes upon : or to speake more fitly , this mind is unto reason , as the mover of a thing is to the thing that is movable , and reason is to her objects , as the movable thing is to the thing whereunto it is moved . for to reason or debate , is nothing els but to proceed from a thing that is understoode , to a thing that is not understoode , of purpose to understand it : and the understanding thereof is a resting that inseweth upon it , as a staying or resting after moving : that both of them as well the one as the other , are but onely one selfesame substance , & like as a man , both when he moveth , and when he resteth is all one and the same man , or as the power that moveth the sinews is one selfesame still , both when it stirreth them , and when it holdeth them still , so the reasonable or understanding soule that is in every man , is but onely one selfesame substance bodilesse and immortall , executing his powers partly of it selfe , and partly by our bodies . and seeing that averrhoes and alexander , make so great estimation and account of the effects which are wrought in us , that they be inforced to attribute them to some uncorruptible and everlasting minde ; let us take of them , that in very truth the thing which worketh so great wonders in the body , can be neither sence , nor body , nor imagination , but a divine , uncorruptible and immortall minde , as they themselves say . but let us learn the thing of more then them , which all wise men teach us , and which every of us can learne of himselfe ; namely that this understanding or minde is not one universall thing as the sunne is that shineth into all the windows of a citie , but rather , a particular substance in every severall man , as a light to lead him in the darknesse of this life ; for surely it was no more difficultie to the everlasting god , to create many sundry soules , that every man might have one severally alone by himselfe , than to have created but onely one soule for all men together . but it was far more for his glory , to be known , praised , and exalted of many soules ▪ yea and more for our welfare to praise , exalt , and know him , yea , and to live of our selves both in this life , and in the life to come : then if any other universall spirit , soule or minde whatsoever , should have lived and understood either in us or after us . now then for this matter let us conclude , both by reason and by antiquity , and by the knowledge that every of us hath of himselfe ; that the soule and the body be things divers : that the soule is a spirit and not a body : that this spirit hath in man three abilities or powers , whereof two be exercised by the body , and the third worketh of it selfe without the body : that these three abilities are in the one onely soule as in their root : whereof two doe cease whensoever the body faileth them , and yet notwithstanding the soule abideth whole without a batement of any of her powers , as a craftsman continueth a craftsman though he want tools to work withall : and finally , that this soule is a substance that continueth of it selfe , and is unmateriall and spirituall , over the which neither death nor corruption can naturally have any power . and for a conclusion of all that ever i have treated of hitherto in this book , let us maintain , that there is but onely one god , who by his own goodnesse and wisdome is the creator and governour of the world & of all that is therein : that in the world he created man after his own image as in respect of minde , and after the image of his other creatures as in respect of life , sense , and moving , mortall so far forth as he holdeth the likenesse of a creaturn , and immortall so far forth as hee beareth the image of the creator : that is to wit , in his soule : that he which goeth out of himselfe to see the world , doth forthwith see that there is a god , for his works declare him every where : that hee which will yet still doubt thereof , needeth but to enter into himselfe , and he shall meet him there , for he shall finde there a power which he seeth not : that he which believeth there is one god , believeth himselfe to be immortall ; for such consideration could not light into a mortall nature : and that he which believeth himself to be immortal , believeth that there is a god , for without the unutterable power of the one god , the mortall and immortall could never joyne together : that he which seeth the order of the world , the proportion of man , and the harmonie that is in either of them compounded of so many contraries , cannot doubt that there is a providence for the nature which hath furnished them therewith ▪ cannot be unfurnished therof it selfe ; but as it once had a care of them , so can it not shake off the same care from them . thus have we three articles which follow interchangeably one another . insomuch that he which proveth any one of them , doth prove them all three , notwithstanding that i have treated of every of them severally by it selfe . now let us pray the everlasting god , that we may glorifie him in his works in this world , and he voutsafe of his mercie to glorifie us one day in the world to come . ( *⁎* ) amen . notes, typically marginal, from the original text notes for div a89326e-220 a igniculi scintillantes . onuphr. de anima . b {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . homer . odys . 5. c {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} gen. 2 7. notes for div a89326e-1140 man is both soul and body . in man are three abilities of soule . the body and the soul be not one self-same thing . that the soul is a substance . bodilesse . vnmateriall . the soul hath being of it self . plutarch in his treatise why god deferreth the punishment of the wicked . vncorruptible what is death ▪ clevi . lib. 1. three lives in man . objections . notes for div a89326e-3770 the opinion of the men of old time . the belief of the patriarks , &c. the wise men of egypt . hermes in his poemander , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . hermes in his poemander , cap. 10. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . hermes in his esculapius . aenaeas gaz. concerning the immortality of the soule . chaldeans . the greeks . pherecydes . assyrium vulgo nascetur amonium . phocylides . sybill . pindar in the second song of his olympiads . homer in the funerals of his iliads . pythagor●s . heraclitus as he is reported by philo. epicharmus as he is reported by clement of alexandria . thales , anaxagoras , diogenes and zeno . epicurus . lucretius . socrates , plato and xenophon . plato in his timaeus . plato in his timaeus , and in his third booke of a commonweal . plato in his phoedon , in his matter of state , in his alcibiades , and in the tenth book of his commonweal . plato in his fifth book of laws . aristotl● in his second book of living things . aristotle in the third book of the soule . aristotle in his 10. book of moralls . michael of ephesus upon aristotles moralls . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . in his second book of the soule . in the last book of the parts of beasts . in the tenth of his supernaturalls . in his first book of matters of state . the opinion of the latine writers . cicero in his first book of his tusculane questions , and in his book of comfort . cicero in his second book of the nature of the gods ▪ and in his first book of laws . in scipio's dreame . ovid in his first book of metamorphosis . seneca writing to gallio and to lucillus . seneca concerning the lady martiaes son , and the shortnesse of this life . in his questions and in his book of comfort phavorinus . the common opinion of all nations . porphyrius , in his 4 book of abstinence , which with their own hands made the fire to burn their bodies in : and saw alive the kindled flame that should consume their skin . gebeleizie , that is to say , register or giver of ease and rest . herocles in his 10. chap. plutarke in his treatise of the slow punishing of the wicked . the opinion of the later philosophers . epictetus . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . simplicius . plotinus . plotin. lib. 1. aenead 4. concerning the being of the soule , & lib. 2. cap. 1. & lib. 3. cap. 18 , 19 , 20 , 21 , 22 ▪ 23. lib. 4. cap. 11. and the seventh book throughout . plotinus in his booke of the sences , and of memory . en. 4. lib. 3. and in his booke of doubts concerning the soul , cap. 26 , 27 alexander of aphrodise in his books of the soul . in his second book of problemes . galen in his book of the manners of the soul . in his book of the doctrine of hippocrates and plato . in his book of conception . the universall consent . in the alcoran , azo . 25. and 42. it appeareth by the stories of the east & west indies . against averrhoes . let the reader bear these terms & their significations in mind , for all the discourse here ensuing . averrhoes upon aristotles third book of the soul . aristotle in his second book of the soul . aristotle in his first book of the soul . aristotle in his tenth book of supernaturals aristotle in his third book of the soule . against alexander of aphrodise . the christians rescue from the grand error of the heathen, (touching the fatal necessity of all events) and the dismal consequences thereof, which have slily crept into the church. in several defences of some notes, writ to vindicate the primitive and scriptural doctrine of gods decrees. by thomas pierce rector of brington in northamptonshire. pierce, thomas, 1622-1691. this text is an enriched version of the tcp digital transcription a90682 of text r18613 in the english short title catalog (thomason e949_1). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 274 kb of xml-encoded text transcribed from 47 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a90682 wing p2166 thomason e949_1 estc r18613 99860438 99860438 112558 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a90682) transcribed from: (early english books online ; image set 112558) images scanned from microfilm: (thomason tracts ; 142:e949[1]) the christians rescue from the grand error of the heathen, (touching the fatal necessity of all events) and the dismal consequences thereof, which have slily crept into the church. in several defences of some notes, writ to vindicate the primitive and scriptural doctrine of gods decrees. by thomas pierce rector of brington in northamptonshire. pierce, thomas, 1622-1691. [12], 74, [6] p. printed by j.g. for richard royston, at the angel in ivy-lane, london : 1658. annotation on thomason copy: "sept 1st". reproduction of the original in the british library. eng christianity -essence, genius, nature -early works to 1800. a90682 r18613 (thomason e949_1). civilwar no the christians rescue from the grand error of the heathen,: (touching the fatal necessity of all events) and the dismal consequences thereo pierce, thomas 1658 42583 177 255 0 0 0 0 101 f the rate of 101 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2007-03 tcp assigned for keying and markup 2007-04 apex covantage keyed and coded from proquest page images 2007-05 jonathan blaney sampled and proofread 2007-05 jonathan blaney text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the christians rescue from the grand error of the heathen , ( touching the fatal necessity of all events ) and the dismal consequences thereof , which have slily crept into the church . in several defences of some notes , writ to vindicate the primitive and scriptural doctrine of gods decrees . by thomas pierce rector of brington in northamptonshire . london , printed by j. g. for richard royston , at the angel in ivy-lane . 1658. the general preface to the ensuing tracts . 1. i cannot but think it very expedient , and very agreeable to reason , that altercations and controversies in every kind , those especially in religion , should be made to acknowledge their mortality , as well as the controverters themselves , by whom the dissensions are kept alive . this , concerning gods decrees of reward and punishment , as it is much stricken in years , and even decrepitly aged , so ( by the blessing of god ) it is drawing the faster towards its end too . the erroneous side of the controversie is grown so feeble and dispirited , what with its wounds and bruises , and putrifying sores ( which in its desperate encounters it hath received ) and is become so gastly to lookers on , that even they who are ashamed to see it falling , are more ashamed to hold it up . 2. there is not sure a more effectual or shorter course for the putting a period to a dispute , then by proceeding from such principles , as are assented to , and granted , by men of all sides . 3. there are not any two principles more universally received throughout the world , then that god is the author of every thing that is good , and that he cannot be the author of any thing that is evil , ( i mean the evil of sin , which is properly evil in it self ; for the evil of punishment is in it self very good , and doth onely seem evil to them that suffer it . ) 4. in these preceding considerations , i began to reason on those two * grounds . and supposing my self to be of neither , or at least of both parties , i was resolved to state the question between me and my self , as i should finally be conducted by those infallible guides ; religiously intending to go as far , and withal resolving to go no farther , then those granted maxims should either carry or allow me . 5. i have had the happiness to observe , that none of those whom i displeased in the course i took , have either dared ( in † plain terms ) to deny the truth of my principles , or adventured to discover wherein my deductions could seem illegal ; but only talking at rovers , they have largely expressed their dislikes , without exhibiting to the reader a reason why , except the contract they had made with some vulgar errors , with which my principles & deductions were very equally inconsistent . 6. what deductions they have made from their fanciful notions of gods praescience and decrees , i have abundantly proved to be blasphemous . and my proofs have been taken , not from scripture only and reason , and the whole suffrage of antiquity , and the most eminent of the moderns for life and learning , but over and above from their own confessions , which in their soberest intervals have happily falne down from their publick pens . so unadvised was * m. baxter , in charging grotius and others with uncharitable censures , and odious inferences ; for the odious inferences are made by his own dear brethren and praedecessors , who have avowedly deduced them from those grounds of theology on which they go : whereas grotius and others have but recited them to their authors out of their publick works . 7. the head spring of their doctrines is known by the * streams which issue from them , as the † tree is known by its fruit . * it cannot be a good tree which bringeth forth evil fruit : much less is that a good doctrin , whose very patrons and abettors have often acknowledg●d it doth infer ( what a thousand times they have themselves inferred from it ) that god is the natural cause of sin . 8. the head-spring of their doctrines is that of irrespective praedestination , or praedetermination of all events ( antecedent to praescience . ) 9. if gods eternal decrees concerning the final estate of man cannot possibly be absolute , or irrespective , of those respective qualifications by which alone he can be qualified for reward or punishment , it cannot chuse but follow ( by the confession of all ) that those decrees are respective , or ( as some express it ) conditional ( that is ) according to gods pr●science of such and such qualifications . there being clearly no medium of participation , or proportion , no nor so much as of abnegation , betwixt the respectiveness and irrespectiveness of the very same act , as they both relate to the very same object . for what implies a contradiction , is very happily exploded by men of all sorts ; so as the ruine of the one is the establishing of the other . and they that are beaten from the hold of irrespective praedestination , must fly to the tenet of the respective by way of refuge ; there being nothing betwixt them but the pit of atheism . 10. it is confessed by mr. whitfield , wollebius , and dr. twisse against moulin ( to name no more ) that there is parity of reason in the decrees , both of election and reprobation . and the respectiveness of the later doth evince the former to be respective . 11. that i have spoken on these subjects according to gods revealed will , and not proceeded a step farther then i was warranted to go by unavoidable deductions from clearest scripture , ( not enduring their boldness , who interpret gods revealed word by those caprices of their brains , which they presumptuously call gods secret will , alwayes implying this contradiction , that it is secret and not secret , ) the following tracts will make apparent . 12. as for those mysterious questions , 1. why the word of god is preached rather to one sort of men , then to another , and sometimes to a more impious people , then those to whom it is not preached ; 2. why the means of conversion & perseverance unto the end are not afforded alike to all to whom the gospel is daily preached , and many times in greater measure to an exceedingly evil people then to a people less evil ; 3. why some mens lives are prolonged to a happy opportunity of true repentance ; whilest others are speedily cut off ( like corah and his complices ) in a state of impenitence ; i never yet have inquired , i never will . * the secret things belong unto the lord our god , but those things which are revealed belong unto us and to our children . 13. i shall conclude with an admonition to the unstable and unlearned among the people , that they beware of those teachers who prefer the interest of their faction before the honour of their god ; and will rather take part with a presbyterian , in making god to be the author and cause of sin , then live in any kind of charity with an episcopal divine , who proves that doctrine to be blasphemous . some have made themselves examples of this prodigious partiality ; whilest even in print they have thought it fitter , that a brother of the presbytery should invent strange slanders against the innocent , then that a man of the church of england should proceed to conviction against the guilty . it will appear to all readers , from the first to the last of these following tracts , that my principal intention hath been to vindicate my god , both in his essence , and in his attributes , from the publick calumnies of evil doers . whilest one doth teach , that god willeth sin ; and another , that he ordaines it ; and a third , that it is one of gods works ; the desperate sinner is taught to say , [ i have done the will of god , and what god appointed me to do . ] 2. whilest some affirm , that gods willing of sin doth make it cease to be a sin ; and others say , he willeth all sins ; a third sort conclude , that there are no sins at all . 3. whilest they say with eagerness , that god must be such , or there is no god at all , they teach as many to be atheists as cannot believe with the libertines , that god doth will and work sin . 4. whilest they say that the regenerate cannot possibly fall away , nor become notoriously ungodly by their commission of crimson and scarlet sins , they teach the ranters to live accordingly . i can name the persons who have taught such things ; and experience hath taught us what they are , who have reduced their knowledge of the several lessons into practice . towards the remedying of this , i have in singleness of heart considered what should be the cause , and ( as god hath enabled me ) us'd my endeavours to remove it . i have been most of all intent upon clearing the holiness of god , that men may think of him with reverence , and love unfeigned . a wrong apprehension of the deity is apt to breed a wrong worship ; and so i have pitch't upon the subject , wherein it primely concerns us to set men right . the holiness of god is his soveraign attribute , and dearer to him then his power . the cherubims and seraphims do continuaily cry out in honour to him , ( not high , and mighty , and unresistible , but ) holy , holy , holy , lord god of hosts . as if god esteemed more of this , then of all his attributes besides . and bishop andrews of precious memory thought fit to make it his observation , that in god , holy holy , is before , lord of hosts . his holiness first , his power after . may all that hate me upon the earth , but follow the method of the angels which are in heaven , speaking so honourably of god to a peevish world , as not to miss of his favour in the word to come ; i shall not fail of their love , and shall receive the best recompence for all my labour . fiat . fiat . tho. pierce . directions for the placing of the ensuing tracts . i. the correct copy of notes . ii. the divine philanthropie defended . iii. the divine purity defended , in answer to dr. reynolds . iv. the self-revenger exemplified in mr. b. v. self-condemnation exemplified in mr. w. and others . a brief table to the five ensuing tracts immediately to follow the general preface . i. in the correct copie . two general principles 1. that no moral evil is from the evil of god , but of the creature p. 6. & 11. 2. that all good is from the free grace of god . p. 6. & 55. the distinction of gods secret and revealed will , as contrary to one another , blasphemous p. 12. god permits sin , only so as not to hinder it by sorce p. 15. man is the sole efficient cause of his own destruction p. 17. absolute reprobation contrary to all the antient fathers p. 25. 45. even to s. aug. p. 28. 44. the judgment of the church of england p. 29. gods decree of reprobation is not irrespective , but conditional p. 32. knowledge and fore-knowledge in god p. 48. gods antecedent and consequent will p. 51. all good is from gods free grace . p. 56. gods free grace doth not destroy mans free-will p. 57. irresistible grace not reconcileable with choise p. 59. distinction between infallible and necessary p. 61. sufficient , effectual , and irresistible grace p. 61. taking and chusing p. 62. voluntary , and spontaneous p. 64. gods grace the cause of good , mans will the instrument of choise p. 63. gods decree of election conditional and respective p. 68. ii. in the divine philanthropie defended . post-destination p. 4. eternal praedestination receptive p. 7. pelagianisme p. 8. arminius , and arminianisme . p. 12. chap. iv . p. 35. the judgment of the church of england p. 19. literal , and figurative interpretations of scripture p. 21. ch. iv . p. 47. absolute , and conditional will of god p. 56. faith not the cause , but the condition of election p. 63. negative , and positive reprobation p. 65. ch. iv . p. 4. hell prepared for devils , not for men p. 70. special grace , p. 83. and redemption p. 84. christ died not only for the elect p. 85. christ died for all , not only sufficienter , but intentionaliter p. 93. grace of perseverance , p. 101. ( chap. iv . p. 17. ) not irresistible p. 102. vniversal tradition p. 105. the cause of punishment eternal p. 108. 117. the cause of sin not deficient , but efficient p. 113. gods permission of sin p. 129. 139. gods decrees , absolute , conditional chap. iv . p. 1. praeterition p. 4. fundamentals p. 10. synod at dort p. 13. gods soveraignty , and justice . p. 20. plea for infants p. 25. vniversal redemption p. 28. esficacious permission p. 33. act , and sinsull act p. 43. twofold command of god p. 52. god hath not two contrary wills p. 57. iii. in the divine purity defended . the judgment of king james p. 6. making god the cause of sin , is blasphemy in the judgment of the antients p. 22. and modern learned men p. 26. even the calvinists p. 30. gods hardening mens hearts p. 66. gods allmightiness p. 81. gods way of working on the will p. 92. free grace not unconditional p. 112. iv. in the selfe-revenger . abuse of the tongue p. 1. selfe-deceiving p. 2. adams sin p. 22. original sin p. 23. born in sin p. 24. innocency p. 32. christian perfection p. 35. excommunicating and murthering kings p. 77. dangerous effects of presbyterian discipline p. 80. vniversal and special grace p. 87. grotius his temper , and designe p. 92. episcopacy and liturgy approved by calvin p. 95. rigor of presbytery advances popery p. 98. in the appendage . vniversal grace and vniversal redemption p. 128. extent and intent of christs death p. 138 , 142. application of it p. 145. v. in selfe-condemnation . irrespective decrees founded in the mistake of gods prescience introd . p. 3. conditional decrees p. 15. order of time , and order of nature p. 20. gods promise conditional p. 28. gods glory not advanced by irrespective reprobation , ch. 1. p. 3. act , and obliquity of the act p. 11. efficacious permission p. 22. hebraisme p. 39. actions natural , and vnnatural p. 72. 77. 81. sin , and the sinfull action inseparable p. 84. sin makes not for gods glory p. 87. the nature of knowledge and degree p. 122. foreknowledge p. 123. doth not necessitate p. 126. nor presuppose a praedetermination p. 128. futurition will certain counsel p. 132. 133. sin hath a true efficient cause p. 145. positive entity of sin p. 149. the importance of the word author p. 187. christ died for all p. 195. 207. a paraenesis to the reader , ( shewing the first occasion of this following discourse , and the authour's necessity to make it publick . ) sect. 1. that i am subject to errours , it is no humility to acknowledge ; it being no more than to confesse , that i carry about me the infirmities of a man ; which whosoever doth not , let him cast the first stone at me . but whether or no i am an heretick , or a dangerous person , i desire my censors may be my iudges ; and do therefore addresse this present apologie and appeal , not to the kindnesse and partiality of my dearest friends , but to the very jealousies and prejudices of my severest enemies . i bar the suffrage of none , but the accuser of the brethren , that abaddon or apollyon , so very skilful to destroy , who is the father of lies , and was a murderer from the beginning . 2. i do professe in the presence of that punctual register within me ( to which i bear a greater reverence than to affront it with a premeditated and wilful lie ) that i do not unsheath my pen , to wound the reputation of any man living . but since mine own lies bleeding in the mouths of some , whose very tongues have teeth , which bite much harder than i will ever allow mine , ( and if there happen to be any in all my papers , i shall not think it painful to have them drawn ) it is but needfull that i be clothed at least with armour of defence . i meant indeed at the first , onely to have armed my self with silence , that my reservednesse and obscurity might keep me safe : and even now that i am forced , and as it were dragg'd into the field , i contend not for victory , but for an honourable retreat . and if after i have suffer'd , i may be competently safe , i will thank my buckler , but not my sword . even now that i am writing , it is with a kind of willingnesse to blot it out ; and i do onely so do it , as preferring an inconvenience before a mischief . 3. there had been a private conference betwixt a gentleman and my self , which ( for his further satisfaction ) i threw hastily into paper ; every whit as incohaerent , as it had been in our oral and extemporary discourse . a discourse which of necessity was forc'd to be without method , as without premeditation ; because ( in my answers to his objections ) i was bound to follow , after the measure that i was led . i thought the thing so inconsiderable , as not to vouchsafe it a reading over ; but just as 't was written , deliver'd it instantly to my friend , to be returned ( when he had used it ) unto the usuall place of my forgetfulnesse . and forgotten it was so long , that truly i know not how long it was ; till discoursing with another gentleman upon the very same subject , i found my memory awak'd by that sleeping scribble . but ( forgetting that secrets do cease to be so , when they are told , though but to one , and that with strict conjurations of greatest secrecy ) i gave him leave to peruse it as his leasure served him . it seems this gentleman had a confident , as well as i ; and so my original increast and multiplied into many false copies , of which not one was like the mother . now that my paper went abroad by the help of more hands than one , was against my knowledge , against my will , against my precept , against my care , and lastly against my best endeavours to recall it . it having been absolutely impossible , that i should love the publication of my poor abortive , who never esteemed my ripest and most legitimate productions to be any way worthy of publick view . so farre was i from an ambition of being known by a disfigured and mis-shapen childe , that when i first heard of its travels , it was fallen out of my memory ; and when it came to me in a disguise , it was quite out of my knowledge . 4. i do acknowledge the great abstrusenesse of the whole subject on which i treated , and the disproportion of my faculties to undertake or manage it . for if the learned bishop andrews did chuse with saint austin , much more may i with bishop andrews , rather to hear than to speak of these insearchables . i doe not hope to fathom either the bathos of the apostle , or the psalmists abysse . but i expect to be pardoned , if when my way is slippery , i take heed to my footing ; and so eschew the precipice , as not to run upon the wolfe . it is not the businesse of this paper , either to state an old question in a new-found way , or to publish my judgement , as a considerable thing . who am i , that i should moderate between the remonstrants , and anti-remonstrants ? betwixt s. austin , and other fathers ? betwixt him , and himself ? betwixt the synod of dort , and that other at augusta ? betwixt the dominicans , and the iesuites ? arminius , and mr. perkins ? twisse , and bellarmine ? or betwixt whitaker , and baro ? much indeed may be excus'd , because much may be lockt for , from such reverend prelates , as were overal , and davenant . but i believe , amongst the clergy , there is not one in a hundred fit to speak of these mysteries ; and amongst the laity , not one in a thousand that 's fit to hear them . hence was that silence first , and afterwards that secrecie , wherein i fain would have buried mine own conjectures : and even now that i am forc'd to be more publick than i meant , ( by the many false copies of my discourse , whereof one of the falsest is now preparing for the presse , by one , who it seems is at very great leisure ) it is not at all from any ambition to be followed , but from an humble desire to be rightly understood ; and i therefore onely pretend to an apologie , and an appeal . first , an apologie for my imprudence , that i could think such a secret might be communicated to one ; and so betray those papers to the light , which belonged onely to the fire . secondly , an appeal , whether i am a pelagian , or whether so much as a massilian : or whether indeed i am not rather a very orthodox protestant of the church of england . i have managed my discourse , as i ground my faith , not from the hidden mysteries of god's secret will , but from the clearest expressions of his written word . where , of divers interpretations ( as often as they are divers ) i love to pitch upon that , which i finde agreed upon by the wisest , and the best ; and which , in my shallow judgement , ( which yet is the deepest that i have ) doth seem the safest , and the most sutable to the analogie of faith . even babes and idiots have this advantage of their betters , to be afraid of that fire where wiser men have been burnt . and sad experience hath taught me , ( who am a babe and an idiot in respect of the aged and the wise ) to steer aloof in my doctrines from those fatal shelves , whereon my own small vessel hath been soundly dashed , and many others ( much greater ) as it were shipwrackt before mine eyes . this entirely is the reason , why i have hovered a long time betwixt the absolutenesse of a decree , and the liberty of a will , like a trembling needle betwixt two load-stones ; or rather like a man newly walking upon a rope , who so ballanceth his body with his two hands , that his continuall fear of falling down is the onely tenure by which he stands . i dare not , for my life , be so bold as the pelagians , nor yet so bloudy as the manichees . i would not split my judgement on the symplegades of two intolerable mischiefs , either by robbing god of his efficiency , in any one act which is naturally good ; or by aspersing his holinesse , in any one act which is morally evil . i do endeavour to keep my self , ( and others committed to my keeping ) both from the rock of presumption , and from the gulf of despair . i steer as carefully as i can ( in this so dangerous archipelago ) betwixt the nature of gods will , and the condition of mine own ; that so my confidence may well consist with my humility . i dare not impute to god , what is unworthy for him to own ; nor arrogate to my self , what is gods peculiar : and therefore settle my minde and my judgement upon these two grounds . the two principles or grounds of my belief in this businesse . i. that all the evil of sin which dwelleth in me or proceedeth from me , is not imputable to gods will , but entirely to mine own . the serpent and the protoplast were promoters of my guilt , but my god was no promoter either of their guilt or mine . when the serpent speaketh a lie , he speaketh of his own ; he is the father of lies , and the works of your father ye will do , iohn 8. 44. ii. that all the good which i do , i do first receive , not from any thing in my self , but from the special grace and favour of almighty god , who freely worketh in me both to will and to do , of his good pleasure , phil. 2. 13. chap. i. 5. if these are principles to be granted , my work is done ; for these are the grounds on which i build my judgement , and these are the touchstones by which i try it . whatsoever i believe concerning election or reprobation , and those other questions which are depending , i doe inferre from these truths , which ( as i suppose ) cannot possibly deceive me . and whilst i stand to these grounds , i am not able to quit my judgment , how little soever it shall be liked by such as are wittily unreasonable . so that my principles be right , i care not whether they carry me , whilst scripture and my best care are both guides in my conveyance . for where the premisses are true , the conclusion cannot be false . all that needeth to be car'd for in the progresse of my search , is the legality of the deduction : which , if it be wrong , i shal be glad to hear of it for my instruction ; and if it be right , it cannot chuse but be truth , which leaps naturally forth from the womb of truth . 6. if by any inadvertency ( either in me , or the reader ) my words seem to clash with my belief , it is by no other misfortune than befell s. austin , when he used such expressions against the pelagians , as seemed to contradict what he had spoken against the manichees ; and yet he professeth it was not his judgement , but his style onely that was changed . the saying of bucer is remarkable ( and the more , because it was bucers ) that there was no such harm in what was said by the learned , both ancient and modern , concerning the freedome of the vvill , if things were taken as they were meant ( that is to say ) by the right handle : and that would oftener be done , if the persons of some men were not a prejudice to their cause : for i find the same words may pass with favour from one , which would not be endured should they be spoken by another . one short example will not be burdensome to the reader . doctor twisse himself , hath said expresly . that the iustice of god doth not appear in the absolute or simple condemnation of his creature , but in the condemnation of it for sin . thus he speaketh in his preface , which is most of it spent against arminius . i did but say the same words to some admirers of dr. twisse , and yet was counted an arminian ; which makes me heartily desire that i may meet with unbyast and impartial readers ; that whatsoever i shall say in these following papers , may be compared with the two principles which i have just now laid : i disallowing all that disagreeth with those principles , as the unhappinesse of my pen , or the unsteadinesse of my brain . i desire all may goe for no more than it is worth . if i seem to any man to be overtaken in a fault , he shall doe well to restore me in the spirit of meeknesse , remembring himself , lest he also be tempted . if i am thought to be in the wrong , by those that think themselves onely in the right , they can conclude no worse of me , than that i am not infallible : if in any thing i erre , it is for want of apprehension , not my unwillingnesse to apprehend ; nor am i severely to be censur'd , for being every whit as dull , as those thousands of thousands , who have thought as i doe . i hope my reasons will make it appear , that , if i erre , i am not affectedly , but invincibly ignorant ; and so for being most unpassionately , i am most pardonably erroneous . or if i am thought not to be so , i desire one favour from them that so think , even that all my faults ( whether real or supposed ) may rather be laid upon my person , than imputed to my cause . 7. before i come to prove any thing from the first of my principles , i foresee a necessity to prove my principles to be true : for though the foolishnesse of man perverteth his way , yet his heart fretteth against the lord . there are men in the world of no small name , who have told the world both out of the pulpit , and from the presse , that all the evill of sin , which is in man , proceedeth from god onely as the author , and from man onely as the instrument ; whether or no i am deceived , let the reader judge by this following catalogue of expressions . i forbear to name the authors in meer civility to their persons : but i have them lying by me very particularly quoted , and will produce them , if i am challenged by any man's doubt , or curiosity . the expressions are such as these : ( to begin with the mildest . ) that all things happen , not onely by gods praescience , but by his expresse order and positive decree . whereby many from the womb are devoted to certain and inevitable destruction , that by their misery gods name may be glorified . that god directeth his voice to some men , but that they may be so much the deafer ; he gives light unto them , but that they may be so much the blinder ; he offers them instruction , but that they may be the more ignorant ; and he useth a remedy , but to the end they may not be healed . that a wicked man , by the just impulse of god , doth that which is not lawful for him to do . that the devil and wicked men are so restrained on every side with the hand of god , as with a bridle , that they cannot conceive , nor contrive , nor execute any mischief , nor so much as endeavour its execution , any farther than god himself doth ( not permit onely , but ) command : nor are they onely held in fetters , but compelled also as with a bridle , to perform obedience to such commands . that thieves and murderers are the instruments of the divine providence , which the lord himself useth to execute his judgements which he hath determined within himself , and that he works through them . that gods decree , by which any man is destined to condemnation for sin , is not an act of his iustice , nor doth it presuppose sin ; or if damnation doth presuppose sin , it doth not follow , that the praescience of sin doth precede the vvill or decree of damning ; or if the will of damning any man is an act of vindicative iustice , it doth not follow that it presupposeth sin . that god can will that man shall not fall , by his will which is called voluntas signi , and in the mean while he can ordain that the same man shall infallibly and efficaciously fall , by his will which is called voluntas beneplaciti . the former will of god is improperly called his will , for it onely signifieth what man ought to do by right ; but the latter vvill is properly called a vvill , because by that he decreed what should [ inevitably ] come to passe . that when god makes an angel or a man a transgressor , he himself doth not transgresse , because he doth not break a law . the very same sin , viz. adult●ry or murder , in as much as it is the vvork of god , the author , mover , and compeller , it is not a crime ; but in as much as it is of man , it is a wickednesse . that they are cowards and seek for subterfuges , who say that this is done by god's permission onely , and not by his will . if the excaecation and madnesse of ahab is a judgement of god , the fiction of bare permission doth presently vanish ; because it is ridiculous , that the judge should onely permit , and not also decree what he will have done , and also command the execution of it to his ministers . that god's decree is not lesse efficacious in the permission of evill , than in the production of good . ( nay ) that god's will doth passe , not onely into the permission of the sin , but into the sin it self which is permitted . ( nay ) that the dominicans do imperfectly and obscurely relate the truth , whilest besides gods concurrence to the making way for sin , they require nothing but the negation of efficacious grace , when it 's manifest , that there is a farther prostitution to sin required . ( nay afterwards ) that god doth administer the occasions of sinning , and doth so move and urge them , that they smite the sinners minde , and really affect his imagination , according to all those degrees , whether of profit or pleasure , represented in them . if my hand were not weary , if my heart did not tremble , if both my ears did not tingle , i could reckon up many more such frightful sayings , from mine own knowledge and inspection , which i have quoted to the very page , and can do to the very line of their several authors : besides a cloud of blasphemies which i could name from other compilers , if i either listed or had need to take up any upon trust . now by all this it appears ( as well as by many too literal expositions of some texts in scripture , which make god ( blessed for ever ! ) to be the tempter , the deceiver , and the father of lies ) there is a necessity lying upon me to prove my first principle , before some readers will dare to trust it , viz. that all the evil of sin which dwelleth in me , is not imputable to god's will , but entirely to mine own . adam and the serpent may be allowed as shavers , but my god ( blessed for ever ! ) is none at all . 8. this is plain by scripture , and by the evidences of reason ( to which anon i shall adde antiquity . ) and first for scripture , though the force of a negative argument is not irrefragable , yet it is not unworthy to be observed , that god is a no where affirm'd to predestine sin : and therefore the word predestination is us'd without any epithet , to signifie nothing but election in the ordinary sense : and it is set by b divines ( both ancient and modern ) as an opposite member to reprobation ; which cannot be done from the bare nature of the word , but from the use of it in scripture : and why should that be the sole use of it ( when the word it self is as fit to signifie the contrary ) but because god is the author of all the good we doe , and of all the good that we receive , whereas man is his own author of all the evil which he committeth , and of the evil which he suffereth for such commissions ? 9. and though this bare negative proof might seem sufficient in such a case [ that god doth no where professe he wills or decrees the sin of man ] yet ( to make us inexcusable when we excuse our selves , like adam , by any the least accusation of him that made us ) god doth every where professe , that he wills it not : as when he a forbids it by his laws , when he provides against it by his b discipline , when he c shews us how to avoid it , when he tels us he cannot d endure it , when he e wins us from it by promises , when he frights us from it by f threats , when he professeth that it is to him both a g trouble , and a dishonour . how doth he h wish that his people had walked in his wayes ? how doth he i expostulate and make his appeal , whether he had omitted any thing , which might tend to the conversion of a sinful israel ? in the whole 18. k ch. of ezekiel , god is pleased to make his own apologie and appeal , even to them that had accused him in an l unworthy proverb : [ the fathers have eaten sowre grapes , and the childrens teeth are set on edge ] are not my wayes equal ? and are not your wayes unequal ? sure their wayes had been his , if he had absolutely contriv'd them . the soul that sinneth it shall die , vers. 4. and why will ye die , o house of israel ? vers. 31. which was virtually to ask them , why they would sin too ; which they ought to have done , if he had willed it : for the positive will of god must and ought to be done ; and can any man be punish'd , for doing that which he must ? must any man be punish'd for doing that which he ought ? 't is but an ill {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ( which some men use ) to say that god hath a double will , of which the one is secret , and the other revealed ; the revealed will not onely diverse , but even opposite to the secret one : god ordaining sin with the one , whilest he forbids it with the other ; and not alwayes willing in secret what he reveals himself to be willing to . for this is a salvo ( a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) a great deal worse than the wound which it fain would cure . gods will indeed is divided , amongst orthodox divines , in respect of several acts , and in relation to several objects , or to the very same object at several times , and in several qualifications , into his first will and his second will , his antecedent and his consequent , his secret and revealed will : but to affirm two wils in simplicity it self , the one contrariant to the other , about the very same act ( the one decreeing that very act which is prohibited by the other ) seemeth a greater blasphemy to me , than that which the gnosticks , and the marcionites , and the manichees were guilty of , when they affirmed two gods , as the different fountains of good and evil . for by what i finde in tertullian ( who was best acquainted with marcion's heresies ) those two principles of good and evil were found out as a refuge for those other opinions , against which it is that this my scribble was first designed . and what tertullian speaks against marcion , might very well be repeated against the absolute reprobatarians : it having been better and more reasonable ( in that father's iudgement ) that god should never have forbid what he determin'd should be done , than that he should determine to be done what he forbid . and so 't is the lesser blasphemy of the two , to ascribe holinesse to one principle , and unholinesse to another ( in the marcionites sense ) than both to him who is the spirit of holinesse ; who therefore cannot so irrespectively decree the punishment of his creature , as to necessitate his sin , and so be the author of his impenitence . 10. let no man say then when he is tempted , i am tempted of god ( as our modern ranters are wont to do : ) for every man is tempted , when he is drawn away of his own lust and enticed . so far is god from being the author of any mans sin , that he is faithful ( saith the apostle ) and will not suffer us to be tempted above what we are able , but will be sure to make a way , either for conquest , or for escape . i dare not say then ( with him in the comedian , who had been a great sinner ) quid si haec quispiam voluit deus ? what if some god hath so decreed it ? for s. iames makes me believe , that sin is both ingendred and conceived within me : when my lust hath conceived , it bringeth forth sin : and if my lust is the mother of it , sure the father is my will . it was davia's saying of wicked israel , that they provoked god to anger ( not with his will , but ) with their own inventions : there are contrivers of mischief ( psal. 58. 2. ) devisers of lies ( eccles. 7. 13. ) such as weary themselves to commit iniquity ( jer. 9. 5. ) which cannot possibly be imputed unto an absolute decree . how many volumes have been written de arte magica ? de arte meretricia ? de arte lenonum ? with such others as would blush to be named in english ; and dare we say they are decreed to be mysteriously wicked ? or that their destruction was irrespective , and unconditional ? i am in such disorder and discomposednesse of mind , whilest i onely repeat these bold expressions , that were it not to good purpose ( as i conjecture and intend ) i durst not venture to repeat them . o lord , righteousnesse belongeth unto thee , but unto us confusion of face : for thou hast made man upright , but we have found out many inventions . 11. after scripture i come to reason : by which i hope to make it appear , that god almighty is so far from being accessary to sin , and does so many things to hinder it , that he doth not permit it but in an equitable sense : and amongst many reasons which may be given , i shall ( in civility to my reader , and for the love of brevity ) content my self with that one , which to my seeming is the best ; and i the rather think it the best , because i ground it upon a notion which i have formerly learnt from most judicious mr. hooker . that which assignes to every thing the kind , that which moderates the power , and appoints the form and measure of working , that we properly call a law . hence the being of god is a kind of law to his working ; because that perfection which god is , giveth perfection to that he doth . so that being nothing but what is good , he can work nothing that is otherwise . it is therefore an errour ( saith that man of judgement ) to think there is no reason for the works of god , besides his absolute will , ( although no reason is known to us ) for the apostle tels us , he worketh all things ( not simply and meerly according to his will , but ) {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , according to the counsel of his will : and because he doth voluntarily set himself a law whereby to work , it follows that that law is no abatement to his freedome . if he is pleas'd to set himself a law or rule , not to reprobate any , but upon praescience of sin ( because that is most conformable to the nature of his goodnesse ) can this be any prejudice to the perfection of his being ? is his nature the lesse absolute , because it pleases him that his will be conditional in some things , as it is absolute in others ? does he lose any prerogative , by being unable to be the author of sinne ? or is not that rather a very great argument of his power ? such an ability as that being meer infirmity . we are god's creatures , but sin is ours . god saw every thing that he had made , and behold it was very good . we see the things that are made by the fiat of our will , and behold they are very evil . this creative power of ours we justly reckon as the sequel of humane weaknesse , and shall we heedlesly affirm it to be a iewel in the glorious diadem of god's almightinesse ? the apostle indeed hath told us , that god worketh all things , ( ephes. 1. 11. ) but first he speaks it of gods election which he predestin'd in his son , and the means conducing to such an end , which are none but good ; not at all of reprobation , the means in order to which are none but evil . secondly , even * beza himself doth so interpet that place , as not to annihilate , or stupifie , but rather to strengthen and to rectifie our wills . god makes an ill will a good one , not no will at all ; ( as * beza elsewhere speaks , and it were heartily to be wisht that he had never spoke otherwise ) according to that of austin , ex nolentibus facit volentes . he saies facit ; not adigit , cogit , compellit . he makes us willing who are unwilling , but does not force us to be willing whilest we are un willing ; ( that is to say , to be willing against our wils , or whether we will or no . ) 12. but i find that i have shot somewhat farther then i aimed ; it being onely my design , and the proper business of this place , to shew , that the words of the apostle , [ he worketh all things ] are infinitely far from being meant either of sin , or reprobation . so far from that , that god almighty does not permit sin , as permission signifies connivence or consent ; but he permits it , as that signifies [ not to hinder by main force . ] if i see a man stealing , and say nothing to him , i so permit as to be guilty : but if i warn and exhort , if i promise and threaten , and do all that may avert him ( besides killing him ) i so permit as to be innocent . in like manner , all that is done by god almighty by way of permission , is his suffering us to live , and have that nature of the will with which he made us . whereas to destroy us for the prevention of sin , or to make us become stocks ( as beza phrases it ) or like wooden engines ( which are moved only by wires at the meer pleasure & discretion of the engineer , ) were by inevitable consequence to * uncreate his creature , which to do were repugnant to his immutability , as tertul. shews . this is all that i am able to apprehend , or pronounce [ that god permits our sins in this sense onely ; and that he disposes and orders them to the best advantage . ] 13. having proved my first principle by scripture and reason , it will be as easie to confirm it by the common suffrage of antiquity ; and to avoid the repetition of so long a catalogue , which i suppose will be as needlesse , as i am sure it will be nauseous to a considerable reader , i refer him to the citations which will follow my first inference , sect. 18. i will content my self at present to shut up all with a that article of the augustan confession ( to which our 39. articles have the greatest regard and conformity , and which for that very reason is to me the most venerable of any protestant confession except our own ) that though god is the creator and preserver of nature , yet the only cause of sin is the will of the wicked ( that is to say , of the devil and ungodly men ) turning it self from god to other things , against the ( will and ) commandements of god . b and the orange synod doth pronounce an anathema upon all that think otherwise . if any will not subscribe to this confession , i will leave him to learn modesty both from arrian the heathen , and from philo the iew . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . arrian . in epictet . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . philo {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 325. chap. ii. 14. my first demand being fully granted ( as in the mathematicks 't is usual to build upon certain postulata ) it doth immediately follow , that [ man himself is the sole efficient cause of his eternal punishment . ] ( i say the sole cause , as excluding god , but not the devil ; whom yet i also exclude from the efficiency of the cause ; because he can onely incite , and propose objects , and adde perswasions to sin , but cannot force or cause it in me without my will and consent : so that the devil being onely a tempter and perswader , cannot for that be justly stiled an efficient . or if he were , sure for that very reason god himself cannot be so : but onely man and the devil must be the concauses of mans destruction . ) which is the second thing i am to prove both by scripture , and reason , and the whole suffrage of antiquity . 15. and here i shall not be so solicitous as to rifle my concordance , but make use of such scriptures as lye uppermost in my memory , and so are readiest to meet my pen . these i find are of two sorts , negative on gods part , and affirmative on mans . god gives the first under his oath , ( ezek. 33. 11. ) as i live , saith the lord , i have no pleasure in the death of the wicked , but that the wicked turn from his way and live : turn ye , turn ye from your wicked waies , for why will you die , o house of israel ? in the 18. ch. of the same prophesie , the latine translation is more emphatical than the english : for there it is not [ non cupio ] but [ nolo mortem morientis ; ] no● that he doth not will the death of a sinner , but that he wils it not : he doth not only not desire it , but ( which makes the proof more forcible ) he desires the contrary , even that he should turn from his wickednesse and live , ( chapter 33. vers. 14. ) not willing ( saith s. peter ) that any should perish , but ( on the contrary ) that all should come to repentance . and so ( 1 tim. 2. 4. ) he will have all men to be saved , and to come unto the knowledge of the truth . where it appears by the context , that the apostle does not onely speak of all kindes of particulars , but of all particulars of the kindes too : for he first of all exhorts them , that prayers , and supplications , and giving of thankes be made for all men , ( verse 1. ) secondly , he does instance in one sort of men , for kings and all that are in authority , ( verse 2. ) thirdly , he addes the cause of his exhortation , for this is good and acceptable in the sight of god our saviour , who will have all men to be saved , ( verse 3 , 4. ) and if the spanish friar said true , that few kings go to hell , ( giving this reason ) because all kings are but few , the apostles way of arguing will be so much the stronger ; for when he speaks of all men in general , he makes his instance in kings : in all kings without exception , thereby intimating nero the worst of kings , under whom at that time the apostle lived . and he uses another argument ( verse 6. ) because christ gave himself a ransome for all . this is yet more plain from rom. 2. 4 , 5. despisest thou the riches of his goodness , and forbearance and long-suffering , not knowing that the goodness of god leadeth thee to repentance ? but after thy hardness and impenitent heart treasurest up unto thy self wrath against the day of wrath ? observe who they are whom god would have to repent ; even the hard-hearted and the impenitent . but i have stronger proofs out of scripture , and lesse liable to cavil than any of these , which yet i thought fit to use , because i find they are the chief of those that vossius relies upon , and expounds to my purpose from the authority of the ancients . i will adde to these but three or four texts more , of which the one will so establish and explain the other , as to leave no place of evasion to the gainsayer . first , our blessed saviour is called by the apostle , the saviour of all men , especially of them that believe , ( 1 tim. 4. 10. ) as if the apostle had foreseen an objection , that the word [ all ] might be restrained unto the houshold of faith , he prevents it by a distinction of general and special : for if he is a special saviour of believers , he is a general saviour of those that are unbelievers : not that unbelievers can be saved , whilest they are obstinate unbelievers , but upon condition they will repent and believe ; else why should the apostle affirm the saviour to be of all , and then come off with an [ especially ] to them that believe ? certainly if it is every mans duty to believe in christ , christ dyed for every man . and this very argument is not easily answered in the very confession of dr. twisse ; who yet by and by saies , 't is easily answered , and yet he leaves it without an answer ; he only scornes it , and lets it passe . twiss. in respon. ad armin. praefat. p. 16. col . 2. this is secondly confirm'd from the apostle's way of arguing ( 2 cor. 5. 14. ) if one died for all , then were all dead . this is the major proposition of an hypothetical syllogisme : in which the thing to be proved is , that all were dead ; and the medium to prove it is , that one dyed for all . now every man knows ( that understands how to reason ) that the argument of proof must be rather more , than lesse , known , than the thing in question to be proved : so that if it be clear , that all men were dead by the fall of the first adam , it must be clearer ( as st. paul argues ) that life was offered unto all by the death of the second adam ; and if none were dyed for but the elect , then the elect only were dead : for the word . [ all ] must signifie as amply in the assumption , as it does in the sequel ; or else the reasoning will be fallacious and imperfect . the apostle thus argues : if one dyed for all , then were all dead ; but one dyed for all ; ( that must be the assumption ) therefore all were dead . whosoever here denies the minor , does ( before he is aware ) condemn the sequel of the major , and so gives the lie to the very words of the text ; which i can look for from none but some impure helvidius , who would conclude the greatest falsehoods from the word of truth . this is thirdly confirmed from the saying of the apostle , ( rom. 11. 32. ) that god concluded all in unbelief , ( the gentiles first , verse 30. and afterwards the iewes , verse 31. ) that he might have mercy upon all . from whence i inferre , that if this last [ all ] belong to none but the elect , then none but the elect were concluded in unbelief . but it is plain that all without exception were ( first or last ) concluded in unbelief : therefore the mercy was meant to all without exception . lastly it is confirm'd from those false prophets and false teachers , ( 2 pet. 2. 1. ) who though privily bringing in damnable heresies , even denying the lord that bought them , and bringing upon themselves swift destruction , yet it seems they were such whom the lord had bought . so far is god from being the cause of mans destruction , by an absolute , irrespective , unconditional decree , that he gave himself a ransome even for them that perish . they were not left out of the bargain which was made with his iustice , but the apostle tels us they were actually bought . he whose blood was sufficient for a thousand worlds , would not grudge its extent to the major part of but one . he was merciful to all men , but the greatest part of men are unmerciful to themselves . he is the saviour of all , but yet all are not saved : because he only offers , does not obtrude himself upon us . he * offers himself to all , but most refuse to receive him . he will have no man to perish , but repent , by his antecedent will ; but by his consequent will he will have every man perish that is impenitent . which is sufficient to have been said for the negative part of my undertaking , [ that the cause of damnation is not on god's part : ] in which , if any one text be found of power to convince , let no man cavil at those others which seem lesse convincing . if any one hath an objection , let him stay for an answer till his objection is urged . it might seem too easie , to solve objections of my own choice , or confute an argument of my own making ; and therefore i passe ( without notice of common shifts and subterfuges , till i am call'd to that drudgery ) to the second part of my enterprise , which is the affirmative . 16. [ that man himself is the cause of his eternal punishment . ] which though supposed in the negative , must yet be proved to some persons , who are prevailed upon by fashions and modes of speech ; and will deny that very thing when they see it in one colour , which they will presently assent to when they behold it in another . he who is very loth to say , that god is the author of sin and damnation , will many times say it in other termes ; and therefore in other terms it must be proved that he is not . o israel , thou hast destroyed thy self , but in me is thine help , ( hosea 13. 6. ) they that privily bring in damnable heresies shall bring upon themselves swift destruction . the foolishness of man perverteth his way . and , as when lust conceiveth it bringeth forth sin , so when sin is finished it bringeth forth death , ( iam. 1. 15. ) if death is that monster , of which sin is the dam that brings it forth , how foul a thing must be the sire ? and can there be any greater blasphemy , than to bring god's providence into the pedigree of death ? death ( saith the apostle ) is the wages of sin , rom. 6. 23. and wages is not an absolute , but a relative word . it is but reason he should be paid it , who hath dearly earn'd it by his work . it is the will of man that is the servant of sin ; disobedience is the work , death eternal is the wages , and the devil is the pay-master ; who as he sets men to work to the dishonour of their creator , so he paies them their wages to the advancement of his glory . from whence i conclude ( with the book of wisdome ) god made not death , neither hath he pleasure in the destruction of the living : for he created all things that they might have their being , and the generations of the world were healthful , and there is no poyson of destruction in them , nor the kingdome of death upon the earth . but ungodly men with their words and works call'd it to them , and made a covenant with it ; because they are worthy to take [ {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ] part with it . 17. i will confirm this truth by no more than one reason ; which , if it is not the best , doth seem to me to be the fittest ; as being aptest to evince both the connexion and necessity of my first inference from my first principle . it is taken from the nature and use of punishment ; which as soon as it is named , doth presuppose a guilt : for as every sin is the * transgression of some law , so every punishment is the revenge of some sin : upon which it follows , that if a mans sin is from himself , 't is from himself that he is punisht . and as the law is not the cause , but the * occasion only of sin ; so god is not the cause , but the inflicter only of punishment : for so saies the apostle , sin taking occasion by the commandement wrought in me all manner of concupiscence : for without the law sin was dead . that which is good not being made death , but sin working death by that which is good . god and his law are , each of them , the causa sine qua non , the condition without which sin and punishment could not have been , ( for without law no sin , & without god no reprobation ; ) but not the energetical efficient cause , of which sin & punishment were the necessary effects . for if god had made a hell by an absolute purpose , meerly because he would that some should suffer it , and not in a previous intuition of their sins ; damnation had been a misery , but not a punishment : as if a potter makes a vessel on purpose that he may break it , ( which yet none but a mad man can be thought to do ) or if a man meerly for recreation cuts up animals alive , ( which yet none ever did that i can hear of , except a young spanish prince ) it is an infelicity and a torment , but no more a punishment than it is any thing else . indeed the common people , who doe not understand the just propriety of words , make no distinction many times betwixt pain and punishment : not considering that punishment is a relative word , of which the correlative is breach of law ; and therefore is fitly exprest in scripture by the mutual relation betwixt a parent and a child : when lu● hath * conceived it bringeth forth sin ; sin being perfected bringeth forth death , ( iam. 1. 15. ) which is as much as to say ( according to the propriety of the apostles words ) sin is the parent , and death is the childe . now there cannot be a child without a parent ; ( for they are relata secundum esse ) much lesse can the child be before the parent ; ( for sunt simul natura , & dicuntur ad convertentiam . ) upon which it followes that punishment could not be ordained by god , either without sin or before it , or without respect and intuition of it , ( which yet the great * mr. calvin does plainly say ; ) i say , it could not , because it implies a contradiction . for though god could easily make adam out of the earth , and the earth out of nothing , yet he could not make a sinful cain to be the son of sinful adam , before there was an adam , much lesse before there was a sinful one : because it were to be and not to be at the same time ; adam would be a cause , before an entity ; which god almighty cannot do , because he is almighty . so that when the romanists assert their transubstantiation , or the posterity of marcion their absolute decree of all the evil in the world , ( both pretending a reverence to gods omnipotence ) they doe as good as say , † those things which are true may therefore be false , because they are true ; or that god is so * almighty , as to be able not to be god : that being the result of an ability to make two parts of a contradiction true : ( so said s. austin against faustus , and origen against celsus . ) whensoever it is said , [ god can do all things ] 't is meant of all things that become him . so isidore the pelusiote . but ( to return to that argument in the pursuit of which i have stept somewhat too forward ) if gods preordination of mans eternal misery were in order of nature before his prescience of mans sin , as mr. calvin evidently affirms in his [ ideo * praesciverit , quia decreto suo praeordinavit , ] setting praeordination as the cause , or reason , or praevious requisite to his praescience ) either mans reprobation must come to passe without sin , or else he must sin to bring it orderly to passe ; which is to make god the author either of misery by it self without relation to sin , or else of sin in order to misery . the first cannot be , because god hath * sworn , he hath no pleasure in the death of a sinner , ( ezek. 33. 14. ) much lesse in his death that never sinn'd . and because , if it were so , the scripture would not use the word wages , and the word punishment , and the word retribution , and the word reward . hell indeed had been a torment , but not a recompence ; a fatal misery , but not a mulct ; an act of power , but not of vengeance ; which yet in many places is the stile that god speaks in , vengeance is mine , and i will repay , rom. 12 ▪ 19. nor can the second be lesse impossible , it having formerly been proved , that god is not the author of sin ; * he hath no need of the sinful man , whereby to bring mans ruine the more conveniently about ; and most of them that dare say it , are fain to say it in a disguise . some indeed are for [ ligonem , ligonem ; ] but the more modest blasphemers are glad to dresse it in cleaner phrase . a strange {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in divinity , to put the ( 1 ) child before the parent , the ( 2 ) wages before the work , the ( 3 ) end before the means , the reprobation before the sin ! yet so they do who make the decree of reprobation most irrespective and unconditional ; and after that say , that whom god determines to the end , he determines to the meanes . to put the horse upon the bridle , is a more rational hypallage : for by this divinity eternal punishment is imputed to gods antecedent will , ( which is called the first ) and sin to his consequent will , ( which is the second . ) the first {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and the other only {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , punishment chiefly , and sin by way of consecution . men are bid not to sin ex voluntate signi , or revelata ; but are determin'd to it ex voluntate occulta , or beneplaciti . distinctions very good , when at first they were invented for better uses : the former by s. chrysostome , from whom it was borrow'd by damascene , and from him by the schoolmen . but i say they all were used to very contrary purposes , by them , and by these , who endeavour'd to repel those fathers with their own weapons , ( as the elaborate † gerard vossius does very largely make it appear . ) i am sorry i must say , ( what yet i must ( saith * tertullian ) when it may tend to edification ) that the lord god merciful , and gracious , long-suffering , abundant in goodnesse and truth , who is all bowels , and no gall , who hateth nothing that he hath made , who in the midst of iudgement ▪ remembreth mercy , ever forgiving iniquity , transgression and sin , is exhibited to the world by the authors and abetters of unconditional reprobation , as a kind of platonick lover of so excellent a creature 's everlasting misery . which if mr. calvin himself confessed to be a * horrible decree ( who yet believ'd it ) how frightful must that opinion appear to me , who did therefore leave it , because it frighted me into my wits ? for to say that god is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a slayer of men from all eternity , ( who is the lamb slain , that is , a saviour from the foundation of the world , rev. 13. 8. ) is to affirm that of him , which he affirmed of the devil , who is called by our saviour , a murderer from the beginning , ioh. 8. 44. which the devil could not be , if god had absolutely willed the death of any , without respect or relation to the snares of the devil : it being impossible to murder the dead , or to slay those that were killed long before they were born . i know by whom it is answered , [ that god doth will sin , not as it is sin , but as it is a medium for the setting forth of his glory ; and so damnation . ] but whilest men finde out distinctions to excuse god almighty , they doe imply him to have offended . which i am so weary even to think on , that i hasten , for some refreshment , to my third proof of this inference , from the suffrage of antiquity . 18. before i name any particular , i will take the confidence to say in general , that all the greek and latine fathers before st. austin , and even austin himself before his contention against pelagius , ( and even during that contention in some places of his works ) besides those many fathers who lived after him , were unanimously of this judgement , that god did not absolutely decree the reprobation of any creature , but upon praescience and supposition of wilful rebellion and impenitence . i have not liv'd long enough to read them all , but i have dipt into the most : and by the help of such collectors as i have gotten into my study , ( whereof vossius hath good reason to be the chief upon this occasion ; and i the rather use him , because i find him so very punctual in every one of the quotations , which i have had means and opportunity to make tryal of ) i say , by the help of such credible compilers , i shall give in a cloud of witnesses ( i hope ) sufficiently authentick . i do as little love to be voluminous as callimachus would have me , ( cui {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) and therefore shall set down only the substance of what the fathers have said , referring the reader , by my citations , to the larger fields of their discourses . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . pluribus pereuntibus , quomodo defenditur perfecta bonitas , ex majore parte cessatrix , paucis aliqua , pluribus nulla , cedens perditioni , partiaria exit●● ? quod si plures salvi non erunt , erit jam non bonitas , sed malitia perfectior . — magis autem non faciens salvos , dum paucosfacit , perfectior erit in non juvando . — suae potestatis invenio hominem à deo constitutum , — lapsumque hominis non deo , sed libero ejus arbitrio deputandum . ( i wonder vossius did not remember tertullian , than whom there is not any one more directly for this purpose . iustin martyr also was ill omitted ; and so was st. ignatius . ) {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . ignem autem aeternum non illis , quibus dicitur [ discedite a me maledicti , ] paratum ostendit , sicut regnum justis , sed diabolo , & angelis ejus : quia quantum ad se , homines non ad perditionem creavi● , sed ad vitam aeternam & gaudium . ( note that chrysostome , theophylact , and euthymius , interpret these words of christ , as origen doth . ) {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . et alibi , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . ideo venit dominus jesus , ut salvum faceret quod perierat . venit ergo ut peccatum mundi tolleret , ut vulnera nostra curaret . sed quia non omnes medicinam expetunt , sed plerique refugiunt , — ideo volentes curat , non adstring it invitos . non injuste judicat , quia omnes vult salvos fieri , manente justitia — deus utique vult omnes salvos fieri . cur non impletur ejus voluntas ? sed in omni locutione sensus est , conditio latet . vult omnes salvos fieri , sed si accedant ad eum : non enim sic vult , ut nolentes salventur , sed vult illos salvari , si & ipsi velint ; nam legem omnibus dedit , nullum excepit a salute . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . miseratur humano generi deus , & non vult perire quod fecit . vult deus quaecunque sunt plena rationis & consilii . vult salvari omnes & in agnitionem veritatis venire . sed quia nullus absque propria voluntate servatur , ( liberi enim arbitrii sumus vult nos bonum velle , ut cum voluerimus , velit in nobis & i●se suum implere consilium . constat deum omnia bona velle , sed homines suo vitio praecipitantur in malum . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} — {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . duae sunt voluntates in deo. una misericordiae , quae non est cogens , nec aliquid libero arbitrio aufert , qua omnes homines vult salvos fieri , quod tamen in libera voluntate illorum positum est . est alia , quae est de effectibus rerum , de qua dicitur , [ omnia quaecunque voluit , fecit : ] huic nemo potest resistere ; de qua dicitur , voluntati ejus quis resistit ? ( atque haec est duplex : permittens , respectu mali ; approbans , respectu boni . ) itaque homines resistunt voluntati misericordiae , & non resistunt voluntati justitiae . ( postea in hunc sensum . ) orate ergo ; fiat voluntas tua , sicut in coelo ( ubi non resistitur ) sic & in terris , ( ubi resistitur . ) deus ex se sumit seminarium miserendi . quod judicat & condemnat nos , eum quodammodo cogimus , ut longe aliter de corde ipsius miseratio , quam animadversio procedere videatur . — omnibus offertur , & in communi posita est dei misericordia ; nemo illius expers est , nisi qui renuit . if after all these testimonies , i have s. austin & prosper to side with me in my assertion , i know not why i may not seem , to those who think me in an errour , at least to have rationally and discreetly erred : and though grotius gives a reason why s. austin is the unfittest to be a iudge in these matters , yet if prosper ( who best knew him ) may be allowed for his interpreter , i am very well content that he be one of my iury ; for of four expositions which that father made ( in several parts of his writings ) upon 1 tim. 2. 4. [ god will have all men to be saved , ] i find one very directly just such as i would have it ; and it is even in those writings which he penn'd after the heresie of pelagius was on foot ; which is therefore with me of very great moment and authority . to this question , de bona voluntate unde sit , si natura , cur non omnibus , cum sit idem deus omnium creator ? si dono dei , etiam hoc quare non omnibus , cum omnes homines velit salvos fieri ? he thus answers ; vult deus omnes homines salvos fieri , non sic tamen ut eis adimat liberum arbitrium , quo vel bene vel male utentes just : ssime judicentur . quod cum sit , infideles quidem contra voluntatem dei faciunt , cum ejus evangelio non credunt : nec ideo tamen eam vincunt , verum seipsos fraudant magno & summo bono , malisque poenalibus implicant , experturi in suppliciis potestatem ejus , cujus in donis misericordiam contempserunt . inevitabilis illa sententia [ discedite à me maledicti ] à piissimo deo ideo multo ante praedicitur , ut à nobis totis viribus caveatur : si enim nos deus noster vellet punire , non nos ante tot secula commoneret . invitus quodammodo vindicat , qui quomodo evadere possimus , multo ante demonstrat : non enim te vult percutere , quitibi clamat , observa . 't is very true that s. austin did sometimes let fall such expressions ( transported sometimes in the heat of his dispute ) as rais'd some calumnies after his death , as if he had thought that god created the greatest part of mankind on purpose to do the will , not of god , but of the devil . but prosper made it appear , in his answers to that and the like objections , that they who censur'd austin's iudgement , were seduced to it by his style : and that ( notwithstanding the misfortune of his expressions ) austin's judgement and his own was clearly this , ( and so * fulgentius doth professe to understand it ) — sincerissime credendum atque profitendum est , deum velle ut omnes homines salvi fiant . siquidem apostolus , cujus ista sententia est , sollicitissime praecipit , ut deo pro omnibus hominibus supplicetur : ex quibus quod multi pereunt , pereuntium est meritum ; quod multi salvantur , salvantis est donum . — nemo ab eo ideo creatus est , ut periret : quia alia est causa nascendi , alia pereundi . ut enim nascantur homines , conditoris est beneficium ; ut autem pereant , praevaricatoris est meritum . — insanum omnino est dicere , voluntatem dei ex dei voluntate non fieri ; & damnatorem diaboli ejusque famulorum , velle ut diabolo serviatur . — nullo modo credendū homines — ex dei voluntate cecidisse , cum potius allevet dominus omnes qui corruunt , & erigat omnes elisos . — dei ergo voluntas est , ut in bona voluntate maneatur . qui & priusquam deseratur , neminem deserit : & multos desertores saepe convertit . — deus nec quae illuminavit , obcaecat ; nec quae aedificavit , destruit ; nec quae plantavit , evellit . quia praesciti sunt casuri , non sunt praedestinati . essent autem praedestinati , si essent rever suri , & in sanctitate ac veritate mansuri : ac per hoc praedestinatio dei multis est causa standi , nemini est causa labendi . — hi cum á pietate deficiunt , non ex dei opere , sed ex sua voluntate deficiunt , casuri tamen & recessuri ab eo , qui falli non potest , praesciuntur . — deniquequi voluntatem spreverant invitantem , voluntatem dei sentient vindicantem . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . theodor . heracl . in joh. 8. 44. anathema illi qui per dei praescientiam in mortem hominem deprimi dixerit . synod . arelatensis . suo prorsus decipiuntur arbitrio , sua voluntate labuntur ; & si in hac desidia perseverent , ipsi se his quae accepere despoliant . scriptor . de vocat . gent. l. 2. cap. 11. quos praescivit deus homines vitam in peccato terminaturos , praedestinavit supplicio interminabili puniendos . fulgentius ad monimum l. 1. * lastly , that this is precisely the judgement of the church of england , i cannot better prove than by that sense & apprehension which bishop overal had of it ; who does professedly interpret the mind of her articles in this particular , and was as well able to do it as any man that ever lived . — sub generali promissione & praecepto tuto quisque potest indubia fide se includere , & cum certa spe ac fiducia ad thronum gratiae accedere , vereque cognoscere , si non confidat deo promittenti , & mandanti obsequatur , suam culpam esse , non dei ; idque per negligentiam suam , non gratiae divinae defectum , accidere . — ordo divinae praedestinationis nostrae in articulo septimo iste videtur intentus ; deum praescium lapsus generis humani ad remedium ejusdem filium mittendum decrevisse , in coque salutis conditionem statuisse : tum ad eam in animis hominum producendam necessaria & sufficientia media & auxilia omnibus generatim secundum magis & minus ordinasse , quae magis speciatim his quos in christo elegit ex reliquo hominum genere pro suo beneplacito cumularet , quibus hi ad fidem , perseverantiam & aeternam salutem certissime perducantur , & reliqui nihil habeant quod conquerantur , &c. de morte christi tam plena & ubique sibi constans ecclesiae nostrae sententia , pro omnibus omnino hominibus , sive pro omnibus omnium hominum peccatis , jesum christum mortuum esse , ut mirandum sit ullos ex nostris id in controversiam vocare . pro omnibus actualibus hominum peccatis , non tantum pro culpa originis . aeterna vita humano generi est proposita . oblatio christi semel facta perfecta est redemptio , propitiatio & satisfactio pro omnibus peccatis totius mundi , tam originalibus quam actualibus . it is farther observed by that most moderate and learned man , that mr. calvin himself , however rigid he were in some places , yet did so soberly contradict himself in others , that those very texts of scripture , in which it is affirmed [ christ dyed for many ] he so interprets as to say , the word [ many ] is put to signifie [ all ] as heb. 9. 28. and that many are not saved is ( saith he ) for this reason , [ quia eos impedit sua incredulitas ] because they are hindred by their own incredulity . 19. i have not translated these authorities , because they are principally meant for such as are able to understand them . and if any plain reader shall desire to have them in the grosse , without being troubled to suffer them over in the retail , he may be pleas'd to receive it in these following words : that god did not absolutely , irrespectively , unconditionally decree the everlasting misery of any one , but in a foresight and intuition of their refusing his profer . that he sent his son to die for all the sins of the whole world , inviting and commanding all men every where to repent [ and be forgiven ] ( acts 17. 30. ) but that most , like the slave in exodus , are in love with their bondage , and will be bored through the ear . that everlasting fire was prepared especially ( not for men , but ) for the devil and his angels ; nor for them by a peremptory irrespective decree , but in praescience and respect of their pride and apostasy . that christ came to save that which was lost , and to call sinners to repentance , and to have gather'd them as a hen gathereth her chickens under her wings , but they would not . that god gave his law , his rule , his promises to all , and excepted none in the publishing of either ; but so as he expected they should be willing as well as he : for he would not save any whether they would or no . that god almighty made no man on purpose to torment him , but that he might participate of his goodnesse . * that so many as perish may thank themselves ; and that so many as live for ever are beholding to nothing but the grace of god . that god decreed the fall of none , but the raising up of those were down : and that those very men who are reprobated , had been predestin'd to salvation , if they would have return'd and remain'd in truth and holinesse ; gods decrees being to many the cause of their rise , but to none of their downfal . lastly , that they who have despis'd the will of god , wch did invite them to repentance , shall feel the terrors of his will , wch is to execute vengeance upon the children of disobedience . 20. from all this together which hath been said from scripture , from reason , from the authority of the ancients ( who are the fittest of any to interpret scripture ) i thus conclude within my self . that god almighty is the author of men and angels . that wicked angels and wicked men are the authors of sin ; and that the sin of men and angels is the author of unexpressible and endlesse punishment . that sin is rebellion against the majesty of god : that hell was made to punish rebels ; and that god never decreed any rebellion against himself . upon which it follows , that as i look for the cause of my election in the sole merits of my redeemer , so for the cause of my reprobation in the obliquity of my will : because the reason of my punishment is to be taken from my sin ; and the reason of my sin is to be taken from my self . from whence there follows ( and follow it will , do what i can ) a second inference from my first , compared with my first principle , viz. chap. iii. 21. that every reprobate is praedetermin'd to eternal punishment , not by gods irrespective , but conditional decree . god doth punish no man under the notion of a creature , but under the notion of a malefactor : and because he does not create a malefactor , but a man , he hateth nothing that he hath created , but in as much as it hath wilfully ( as it were ) uncreated his image in it . so that no man is sinful , because ordain'd to condemnation ; but ordain'd to condemnation , because he is sinful . sin is foreseen , and punishment is foreappointed : but because that sin is the cause of punishment , and that the cause is not after , but before the effect ( in priority of nature , though not of time ) it follows that the effect is not foreappointed , untill the cause is foreseen . so that god damns no man by an absolute decree , ( that is to say ) without respect or intuition of sin ; but the praescience of the guilt is the motive and inducement to the determining of the iudgement . and yet however my second inference is depending upon my first by an essential tye , which gives it the force and intrinsick form of demonstration ; yet ( because some readers will assent much sooner to a plain reason lesse convincing , than to a more convincing reason lesse plain ; and that some are wrought upon , by an argument exactly proportion'd to their capacities or tempers , rightly levell'd and adopted more by luckiness than design , whilest another argument is displeasing , they know not why , but that there is an odnesse in the look and meen , which betokens something of subtilty , and makes them suspect there is a serpent , though they see not the ambush in which it lurks ) i will gratifie such a reader by a proof of this too ; first from scripture , then from reason ( grounded upon scripture , ) and last of all by an addition to my former suffrages of antiquity : in which s. austin more especially shall speak as plainly , and as strongly in my behalf , as any man that can be brib'd to be an advocate , or a witness . 22. that my proof from scripture may be the more effectual , i shall first desire it may be considered , that since god is affirmed to have a secret and a revealed will , we must not preposterously interpret what we read of his revealed will , by what we conjecture of his secret one : ( for that were to go into the dark to judge of those colours which are seen only by the light ) but we must either not conjecture at that which cannot be known , ( as gods secret will cannot be , but by ceasing to be secret ) or if we needs will be so busie , we must guesse at his secret will by what we know of his revealed one , that so at least we may modestly and safely erre . upon which it follows , that we , who meekly confesse we have not been of gods counsel , must onely judge of his eternal and impervestigable decrees by what we find in his word concerning his promises and his threats ; which are fitly called the transcripts or copies of his decrees . such therefore as are his threats , such must needs be his decrees : ( because the one cannot praevaricate or evacuate the other ) but his threats ( as well as promises ) are all conditional ; therefore his decrees must be so too . thus in his covenant with adam ( and indeed the word covenant doth evince what i am speaking ) he threatens death , or decrees it , ( not with that peremptory reason , which is the redoubling of the will onely , i will therefore because i will , but ) on supposition of his eating the forbidden fruit . which was not therefore forbidden , that adam might sin in the eating ; ( man was not so ensnared by the guide of his youth ) but adam sinned in the eating , because it had been forbidden . such immediately after was gods language to cain , [ if thou do well , thou shalt be accepted , and if thou doest not well , sin lyeth at the door . ] again ( saith god by the mouth of moses ) behold , i set before you this day a blessing and a curse . a blessing , if ye obey ; and a curse , if ye will not obey . that is the form of making covenants betwixt god and man every where throughout the scripture : and according to the fulfilling or not fulfilling of the condition , the righteous iudge of all the world proceeds to sentence . which that we may not so much as doubt of , he ( by a merciful anthropopathia ) is pleased to speak like one of us . i will goe down now and see , whether they have done altogether according to the c●y of it ; and if not , i will know . there is an expression of god to eli ( 1 sam. 2. 30. ) which shews his will sometimes is either not absolute , or not immutable . i said indeed that the house of thy father should walk before me for ever . but now the lord saith , be it far from me . which words do not argue any ficklenesse in his will , but demonstrate his promise to have been conditional : there was an [ if ] implyed , though not expressed , and so it appears by the very next words . this is also the style that is used in the new testament . if thou shalt confesse with thy mouth the lord jesus , and shalt believe in thine heart , &c. thou shalt be saved . from whence it follows , that if thou shalt not confesse with thy mouth , nor believe in thine heart , &c. thou shalt be damn'd . if ye forgive not men their trespasses , neither will your father forgive your trespasses . if we suffer , we shall also reign ; if we deny him , he also will deny us . i will cast her into a bed , and them that commit fornication with her into great tribulation , except they repent ( rev. 2. 22. ) if ye believe not that i am he , ye shall die in your sins , joh. 8. 24. in a word , the very end of christs coming into the world , was to save us from our sins , ( mat. 1. 21. ) to redeem us from all iniquity , ( tit. 2. 14. ) he came to deliver us indeed out of the hand of our enemies , but to the end that we might serve him in holiness and righteousness all the daies of our lives . ( luke 1. 74 , 75. ) now the end ( we know ) s the prime condition , the greatest requisite of all ; which to neglect without repentance , is the true cause of condemnation : for so runs the sentence of our saviour ( mat. 25. 41. ) depart from me ye cursed into everlasting fire . why ? for what reason ? he gives the true reason in the next verse , ( not because ye were reprobated by an absolute decree ; not because ye were ordain'd to be vessels of wrath by a meer irrespective and inexorable will ; but ) because i was hungry and ye gave me no meat , because i was thirsty and ye gave me no drink . ( which yet they could not have given him , if it had not been given them from above to give . ) from which , and a thousand such texts besides , i do thus state the matter betwixt me and my self . that no man is infinitely punisht by an unavoidable necessity , but for not doing his duty ; nor because he cannot , but will not do it . impossibility is not a sin ; and therefore no man is punisht for not doing that which it is impossible for him to do . it was the cruelty of adon●bezck to cut off mens thumbs , and then to make it their task to gather up meat under the table . a greater cruelty in pharaoh , to require a tale of brick , where he gave no straw . whereas the master we serve , will render to every man according to his works . with him there is no respect of persons . but whatsoever a man soweth , that shall he reap . and therefore let us not sin , under pretence that all we do is by an absolute decree : ( an opinion brought , amongst other merchandise , out of turkie into christendome , and would be rooted out in the next reformation ) for every such sinner is his own worst satan , he seeks out death in the errour of his way , and puls upon himself destruction with the works of his hands . other proofs out of scripture , ( and perhaps , to some , more convincing ) will be found interweaved in my following proofs . 23. i must next confirm this truth by reason : and because this reason will be manifold , i will make it my endeavour to be brief in each . whereof the first shall be taken * from the nature of punishment , which ( as before i signified ) does presuppose a sin ; sin does imply a breach of law ; and this again does imply at once a rational and a voluntary agent . which seems to me to be the reason , why god is not offended with the cruelty of the bear , or with the pride of the peacock , or with the thievery of the fox . this is the reason , why the earth does not sin by breeding thorns and thistles † against its primitive institution . for the ground cannot be punisht , and was not cursed for its own , but for adam's sake . ( gen. 3. 17 , 18. ) and lastly , this is the reason , why the tower of siloe was not damn'd for committing murder . man is an agent very capable of a law , and so of sin , and so of punishment ; and is therefore punisht , not because he could not , but because he could help it , by that goodness of god which would have led him to repentance , if he had not despised the riches of his goodnesse . man is punisht because he would sin , and not because he could not but sin . 24. my second reason is taken from the nature of a covenant , which ever implies a condition : now when the first covenant was broken , god immediately made a second ; not with a part , but with all mankinde . and this is observable in the title of our gospel [ {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; ] which though we render the [ new testament ] we might better render the [ new covenant , ] which cannot be without conditions . heaven and hell are set before us : the performance of faith and obedience is that important condition , without which as the former will not be had , so cannot the latter be avoided . 25. my third reason is taken from the unlimited generality whereby promises and threats , rewards and punishment , exhortations and dehortations , are exhibited to * all . the gospel is commanded to be preached to all ; and it is published in writing , that all may read and believe . baptisme , repentance , and remission of sins are commanded to be offered to all in general , even to them that refuse both the word and the preachers ; who when they are refused ( and not before ) are to shake the dust off their feet for a testimony against them . now preachings would be vain , and exhortations would be deceitful , if life and death did not depend upon submitting or refusing to be amended by them . 26. my fourth reason is taken from the degrees of damnation . some shall be beaten with many stripes , and some with fewer ; some shall have a lesse , and some a greater condemnation . it shall be worse for chorazin than for tyre , worse for bethsaida than for sidon , worse for capernaum than for sodona , worse for the iewes than for thy ninevites : which is not because one had a greater necessity of sinning than the other , but one was guilty of the greater contempt ; not because god had absolutely decreed a greater punishment to the one , but because the one had means of sinning lesse than the other . for our saviour saies expresly , that if the mighty works which were done in chorazin and bethsaida had been also done in tyre and sidon , they would have repented in sackcloth and ashes . which was as much as to tell them , that it was not at all for want of means and mercy on gods part , but for want of will on theirs , that they did not do what was commanded to be done . and therefore our saviour did upbraid them , because they repented not , ( matth. 11. 20. ) which he could not have done , had it been impossible for them to have repented . our blessed saviour was too pittiful , and of too sweet a disposition , to jeer a poor creature for being such as god made him , or for being such as he could not but be , whether by fatal , or by natural infirmity . we esteem it an ill nature to upbraid a stammerer for not speaking plain ; nor is any man reproached for being naturally , but wilfully blind ; nor for being born deaf , but for being like the adder that stoppeth her ears . he that bindes my feet , and then invites me to come to him , intends me nothing for entertainment , but a salted sarcasme , or bitter iest ; for if he were serious , he would set my feet at liberty , that i might come in good earnest , and not say to me , as we say to a child that is fallen down , [ come hither to me , and i will lift thee up . ] and yet this mr. calvin is fain to say , ( having been first of all engaged in that opinion ) that so many nations of men , together with their infants , were involv'd , without remedy , in eternal punishment , by the fall of adam , for no imaginable reason , but that so it seemed good in the sight of god : and being pincht with that text ( ezek. 18. 23. ) have i any pleasure at all that the wicked should die , and not that he should return from his wayes and live ? he is fain to say , that god wils not the death of a sinner , so far forth as he wils his repentance ; which experience teacheth us he doth so will , as not to touch his heart that he may repent . which is all one as to say , he wils it so , as to command it ; but he does not will it so , as to leave it possible : ( that is ) he wils it in shew , but not in reality . nor do i know any way possible for mr. calvin to escape those ugly sequels , but by saying [ that the sinner may repent by the strength and force of nature , without the touch of his heart by the grace of god : ] which is to shelter himself under the heresie of pelagius . solomon gives us a more rational account , why wisdome one day will laugh at mens calamities , and mock when their fear cometh ; even because they hated knowledge , and did not chuse the fear of the lord . 27. my fifth reason is taken from the nature of death , as that does signifie privation , and as privation supposes a former habit. a stone is said to be not alive , because it suffers the negation of life , but a stone cannot properly be said to be dead , because it doth not suffer the privation of life . so that when a man is said in scripture to be spiritually dead in trespasses and sins , he is imply'd by that expression to have been spiritually alive . and no man is damn'd for the negation , but the privation of grace ; because the negation of grace would be gods work , whereas the privation of it is his own . it having formerly been shew'd , that god doth not punish his own work in man , but man is punisht for his own work ; not for gods illiberality , but for his own being a prodigal ; not because no talent was given him , but because he * squandred it away . sin is properly the death of grace ; death is a privation ; a privation is of a habit . so that every sinner had grace , for this very reason that he hath lost it ; he was alive , for this very reason that he is dead . he came alive out of gods hands , but he fals desperately by his own . a man may be dead born , but he cannot possibly be dead be gotten ; deprived of life he cannot be in the very act of his conception . a man can no more be created a sinner , than he can be generated a dead man : which insers the condition of gods decree . 28. my sixth reason is taken from christs having bought those very men ( 2 pet. 2. 1. ) whose damnation did not slumber ( v. 3. ) i have proved already , christ died for all that were dead in adam , from ( 2 cor. 5. 14. ) and from several other texts . which he could not be truly affirm'd to doe , if any one had been past by , by an absolute praeterition . for that any man doth perish for whom christ dyed , is from his own sin , and not from adams , if to free us from adams it was that christ dyed . which as it hath been already proved , so it may be confirmed from other scriptures : as from 1 john 2. 2. where he is called the propitiation not for our sins only , but also for the sins of the whole world . the apostle foresees and confutes the heresie of christs dying onely for the elect , with a not onely , but also . he dyed for infidels & impenitents , as the whole stream of the fathers conclude from those words , destroy not him with thy meat for whom christ dyed . and shall thy weak brother perish for whom christ dyed ? that this was the judgement of the primitive church , i can prove by an induction ; and though i now spare my reader , yet i shall trouble him hereafter , if i am challeng'd to it . i shall at present refer him to the 31. article of our church of england . [ the oblation of christ once made is a perfect redemption , propitiation , and satisfaction for all the sins of the whole world , as well original as actual . ] i had almost forgot a special testimony of s. iohn , who cals the messias [ the true light which lighteth every man that cometh into the world . ] so that if any man is in the dark , it is not for want of light , but because he will not see , ( as s. chrysostome infers ; ) which is the very interpretation that s. iohn himself gives it ( chap. 3. ver. 19. ) this ( sayes he ) is the condemnation , that light is come into the world , and men loved darknesse rather than light , because their deeds were evil . sure that which is the reason of their condemnation , was the condition upon which they were determin'd to be damn'd : than which i know not what can be said either more plainly , or more convincingly of any subject whatsoever . 29. my seventh reason is taken from the conditional decrees of temporal death , and other temporal punishments ; which are so evidently conditional , as i cannot believe any creature will deny it . for the denuntiations of destruction to nineveh , and of certain death to hezekiah , do put this quite out of all scruple : for the first was not destroyed , and the second did not die , at that determinate time when god had threatned they should . of which no reason can be given , but that gods purposes , and decrees . & threats were conditional : on supposition of their impenitence he threatned to destroy , and therefore on sight of their repentance he promis'd to preserve . and from hence it is natural to argue thus . is god so merciful to bodies ? and is he lesse merciful to souls ? does he decree temporal iudgements conditionally , because he is pitiful ? and will he decree eternal ones absolutely , meerly because he will ? is he so unwilling to inflict the first death , and will he shew his power , his absolute power in the second ? did he spare the ninevites in this life , because they were penitent ? and will he damn them in the next , because they were heathens , by his peremptory decree ? is he milde in small things , & severe in the greatest ? is there no other way to understand those texts in the 9. to the romans , than by making those texts which sound severely , to clash against those that sound compassionately ? is it not a more sober & a more reasonable course , to interpret hard and doubtfull texts by a far greater number more clear and easie , than perversly to interpret a clear text by a doubtfull one , or an easie text by one that 's difficult ? which is to shew the light by the darknesse . or if some texts have two senses , if some texts are liable to many more , must we needs take them in the worst ? and that in meer contradiction to the universall church ? if i had no other argument against an absolute reprobation , this one were sufficient to prevail with me , that that father of mercies , and god of all consolation , who spareth when we deserve punishment , did not determine us to punishment without any respect to our indeservings . he that had mercy upon wicked ahab meerly because of his attrition , did not absolutely damn him before he had done either good or evill , before the foundations of the world were laid . he doth not afflict willingly , nor grieve the children of men , ( lam. 3. 33. ) much lesse doth he damn them for his meer will and pleasure . when god doth execute a temporall punishment upon such as already have deserv'd it , he comes to it with reluctation , ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) and therefore calls it his * strange work ; a work he loves not to be acquainted with : a work which he doth sometimes execute , because he is iust ; but still * unwillingly , because he is compassionate . and he therefore so expresses it , as we are wont to do a thing we are not us'd to , and know not how to set about : [ how shall i give thee up , ephraim ? how shall i deliver thee , israel ? how shall i make thee as admah ? how shall i set thee as zeboim ? mine heart is turn'd within me , my repentings are kindled together . i will not execute the fiercenesse of mine anger , for i am god , and not man . ] now that god doth professe to afflict unwillingly , and many times to repent him of the evill which he thought to do unto his people , is a demonstrative argument of his conditionall decrees in things temporall , & by a greater force of reason in things eternall . 30. my eighth reason is taken from the little flock which belongs to god , and the numerous herd which belongs to belial ; which would not have been , if they had both been measur'd out by a most absolute decree . for when it pleas'd the divine goodnesse to suffer death upon the crosse for all the sins of the world , ( the every drop of whose blood had been sufficiently precious to have purchased the redemption of ten thousand adams , and ten thousand worlds of his posterity ) he would not yield the major part unto his rival rebel , the black prince of darknesse , reserving to himself the far lesser portion ; and all this irrespectively , meerly because he would . he would not absolutely determine such a general harvest of wheat and tares , as freely to yield the devil the greater crop . he would not suffer his iustice so to triumph over his mercy , who loves that his mercy should rejoyce against iudgement . it was not for want of a new instance to shew his power , or his iustice ; for they were both most eminent in the great mystery of redemption . much greater instances and arguments than an absolute decree ; as i could evidently shew , if i were but sure of my readers patience . my ninth reason is taken from the reprobation of angels , which was not irrespective , but in regard to their apostasie , as is and must be confessed by all who place the object of reprobation in massa corrupta . for the overthrowing of which tenent ( in all the sublapsarians ) dr. twisse himself does thus argue : si deus non potuit angelos reprobare , nisi ut contumaces , ergo nec homines , nisi ut in contumacia perseverantes . de praedest . digres . 4. sect. 4. c. 2. 31. my tenth reason is taken from the absurdities which have , and still must follow , if gods eternal decree of mans misery is not conditional , but absolute . and those absurdities are discernable by this following dilemma . let dives be suppos'd to be the man that is damn'd . it is either because he sins , or meerly because god will have it so . if for the first reason , [ because he sins ] then sin is the cause of his damnation , and consequently before it . from whence it follows , that dives is not damn'd meerly because god will have it so ; but that god will have it so , because he sins . ( which plainly shews the conditional decree . ) but if it be said that it is for the [ second reason , meerly because god will have it so , ] then that absolute decree to have it so doth either necessitate him to sin damnably , or it does not . first , if it does , then how can dives be guilty of that thing , of which gods absolute decree is the peremptory cause ? or how can that be guilt , which is necessity ? ( dives could as little have cherisht lazarus , as the tower of siloe could have spared the galileans , if his will had been no more free , than that tower had a will . ) and secondly , if it does not necessitate him to sin damnably , then dives , who is damn'd , might possibly have not been damn'd . from whence it follows , that dives is not damn'd absolutely , but in regard to his sins . ( which had they not been his choice , they had not been his , but his that did chuse them . and it is a contradiction to say , a man chuses any thing without a free will , or by an absolute necessity , which is , whether he will or no . ) besides , if god did absolutely decree the end , which is damnation , and consequently the means , which is final impenitence ; these absurdities would follow . first , it would be a reprobates duty to be damn'd . and to endeavour his salvation would be a sin : because it were striving against the stream of gods absolute will . if all men are to chuse , and withall to execute the will of god , and that it is gods will the greatest part shall be damn'd ; it will then be a duty in the greatest part of men , to go industriously to hell : and to do good will be a vice , because it tends heaven-wards , and so to the crossing of an absolute irreversible decree . which since i have considered , i have lesse wondered than i was wont , at the conclusion of carpocrates , that the very worst of actions are out of duty to be performed : and that the soul shall be punisht with its imprisonment in the body , until she hath filled up the number of her iniquities ; according to that text , mat. 5. 29. which we call iniquities , but they duties . and so indeed they would be , if every thing in the world ( the means as well as the end ) were absolutely ordain'd , and by consequence effected by god ( blessed for ever ) who can ordain nothing but good . and such sin and hell must be [ exceeding good ] if they could possibly be ordained by as absolute a decree , as the heavens and the earth , the water and the air , of which god said , they are very good . secondly , gods revealed will being that all should repent , and his secret will being that very few shall , it follows thence , that it is his will that his will should not be done ; and that god hath one will which is the same with the devils ; and that when a reprobate saies in the pater noster [ thy will be done ] he vehemently prayes for his own damnation . which things , as they were falsly objected in france against s. austin , so prospers way to excuse him , was to make protestations against any such tenent as conditional reprobation . he sayes the very things in his masters vindication , which i have said in my own ; and cals the sequels of that opinion , which he disowns , most sottish blasphem●es , and not only prodigious , but devilish lies . but he denies not that such ill consequences will follow upon the bold assertion of irrespective reprobation , which he does therefore very distinctly and very earnestly disclaim . and he doth so much speak the very minde of s. austin , that he seems sometimes to speak out of his mouth too : it being hard to say , whether the answers to the objections of vincentius doe truly belong to the master or to the scholar , they being inserted in both their works ; and that which is called prospers by vossius , is ascribed to s. austin by ludovicus lucius . if i have made any unfriendly or injurious inference , i will instantly retract it upon the least conviction that it is so . but truly the reasons which i have given , have serv'd to confirm me in my adhaerence to my second inference : which i yet farther prove by the remaining votes of antiquity . for though my former citations are all to this purpose , yet i will not repeat them , but adde some others ( perhaps more fully and indisputably ) to the number . 32. * and first i will set down the confession of mr. calvin , that † the schoolmen and ancients are wont to say , [ gods reprobation of the wicked is in praescience of their wickednesse ; ] but he professes to believe ( with one more modern ) that god foresaw all future things by no other means , than because he decreed they should be made , or done . nor ought it ( saith he ) to seem absurd , that god did not onely foresee , but by his will appoint the fall of adam , and in him of his posterity . the ancients , he confessed , were quite of another mind : but because he addes [ dubitanter ] and would have it thought that s. austin was for his turn , i will set down some of their words , and begin with austins . 33. no man is chosen unless as differing from him that is rejected . nor know i how it is said [ that god hath chosen us before the foundation of the world ] unlesse it be meant of his prescience of faith and good works — iacob was not chosen that he might be made good , but having been seen to be made good , was capable of being chosen . if s. austin was so distinctly for conditional election ( and in those very works too , which he afterwards writ as very sufficient to confute pelagius ) he was infinitely rather for conditional reprobation ; as any man knows that knows any thing of him , and may be seen in the same book to simplician . esau would not , and did not run ; for if he had , he had attained by the help of god ; unlesse he would be made a reprobate by a contempt of his vocation . it seems unjust , that without the merits of good or evil works , god should love one , and hate another . wicked men had no necessity of perishing from their not being elected ; but they were not therefore elected , because they were fore-seen to be wicked through their own wilful prevarication . god foresaw that they would fall by their own proper will , and for that very reason did not separate them by election from the sons of perdition . god is the creator of all men , but no man was created to the end that he may perish . 34. i have given the more testimonies out of prosper , because he is known to have been the scholar and vindicator of s. austin . and to produce their suffrages is to imply all the rest ; they having been the onely ancients whom their contentions against pelagianisme made to speak sometimes to the great disadvantage of their own opinion , as they do not stick to confesse themselves : and we ought in all reason to take that for their iudgement , which we find delivered by themselves by way of apology and vindication . but though i need not , i will adde some others . he therefore brought the means of recovery to all , that whosoever perisht might impute it to himself , who would not be cur'd , when he had a remedy whereby he might . even they that shall be wicked have power given them of conversion and repentance . gods love and hatred arises from his prescience of things to come , or from the quality of mens works . if the day is equally born for all , how much rather is jesus christ ? — when every man is called to a participation of the gift , what is the reason , that what god hath equally distributed should by humane interpretation be any way lessened ? * the fountain of life lies open to all : nor is any man forbid or hindred from the right of drinking . let dr. twisse himself be heard to speak in this matter , and that against piscator ( both antiarminians . ) damnatio est actus judicis , & procedere debet secundum justitiam vindicativam : at ne vestigium quidem justitiae apparet in damnatione reproborum . ( he speaks of absolute irrespective reprobation , which piscator set up . ) nam justitia neminem damnat nisi merentem . at esse reprobum , nequaquam significat mereri damnationem . sola damnatio peccatoris splendere f●cit dei justitiam . twissus in vind. gr. de praed. l. 1. digr. 1. sect. 4. p. 57. 35. time and paper would fail me , and sufficient patience would fail my reader , if i should make repetition of all i find to my purpose . for whatsoever hath been spoken by the fathers of universal redemption , doth diametrically oppose the irrespective reprobation . and to reckon up their verdicts in that behalf , were to ingage my self and my reader in a new ocean of employment . i hope the account that i have given of my belief in this matter is a sufficient apologie for my belief , and may at least excuse , though not commend me . rather than offend any man who takes me upon trust to be unsound in my principles , i have made this excuse for being orthodox : and do humbly desire to be forgiven , if i shall still adhere to that doctrine , which by scripture , and reason , and the authority of my teachers , i am verily perswaded is the truest and the most safe : ( to wit , ) 1. that man himself is the cause of his sin . 2. that sin is properly the cause of its punishment . and by consequence , 3. that man is the procurer of his own misery . and by consequence , 4. that reprobation is a conditional thing . not decreed by god almighty to shew his absolute power , but to shew his power in the exercise of his iustice : not determin'd before , but because of his praescience ; nor without regard or respect , but in relation to sin , in foresight , and hatred , and requital of it , as of an injury , on which damnation is praeordained , by way of recompence and revenge . and therefore the last day is call'd a day of iudgement , as well as of perdition ; and the iudge himself is called , the lord god of recompense . and when the lord iesus shall be revealed in flaming fire , it shall be to take vengeance on them that know not god , and that obey not the gospel of iesus christ . now that which is the motive to the taking of vengeance , was also the motive to the making of the decree . he who therefore takes vengeance , because they obey not the gospel of christ , did for the very same reason , decree to take it . which to me is demonstration that the decree is conditionall . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . 36. i have nothing now of duty that lies upon me to be done , but that i descend to the second ground of my belief . but for the love of charity and reconcilement , i will endeavour to take a course of making some composition with my dissenters . if they will but come up to my most reasonable demands , we will not strive about words and phrases ; so small a thing shall never part us . i will swallow the word [ necessity , ] so i may take it down with a grain of salt . i will say with dr. whitaker ( in his 4. article at lambeth , ) that they who are not predestin'd to salvation , shall be necessarily damned , ( but ) for their sins ( as he himself speaks . ) i allow my self to be no wiser than bishop andrews , ( the strings of whose books i am not worthy to untie ) who interprets necessario , not by an absolute necessity , but by a necessity which follows sin . they shall be damned for their sins ; that is , for that very reason because they have sinned , not for that onely reason , because they are not predestin'd . and because that reverend ( i know not whether more learned , or saint-like ) man , allow'd himself to be no wiser than all the fathers and schoolmen that went before him , he thought 't was fit to abstain from [ such {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ] such new phrases and wayes of holding forth and making out the ancient doctrines of the church ; and therefore instead of [ necessity ] to say [ without doubt . ] and for my own part , i desire to be no deeper , and to speak no better language , than all the fathers of the church ( who have gone to heaven with those opinions , for which i am censur'd by some to hell : ) i chuse to say [ a conditional , not an absolute necessity . ] 37. if i may guesse ( without censure ) at the cause of other mens mistakes , by that which once was mine own , i shall ascribe much of it to the vulgar misconception of gods praescience or fore-sight ; which being constant and infallible , seems to give a necessity to all events , which are the objects of that praescience . and this must certainly be the reason , ( i at least must so conjecture , who can think of no better , and did my self once stumble upon this very stone ) why mr. calvin will have gods praescience to succeed his praeordination . the ground of which error does so border upon truth , as to lessen the wonder , why men of good parts should so frequently mistake it for that truth it self on which it borders ; ( and does unluckily verifie the italian proverb , troppo confina la vertu col vitio . ) gods praescience indeed doth imply a necessity , which it is mistaken to have effected . and again necessity is not by every body distinguisht , as by the admirable boethius , ( to whom i owe my greatest light in this particular : ) for if it were , i believe many others might be converted , as i have been . but before i mention ( much lesse insist on ) the distinction , i shall chuse to say something in preparation to it . it is briefly this : 38. that the knowledge of the eternal , far transcending all motion and succession of time , does abide in the simplicity of its present being ; beholding all past and future things in his simple knowledge , as just * now done . and therefore boethius will have it call'd not † praescience , but science ; not praevidence , but providence : which doth not change the natures and proprieties of things future , but considers them as they are , in respect of himself ; which is as they shall be , in respect of time . for as the knowledge of things present doth import no necessity on that which is done ; so the fore-knowledge of things future layes no necessity on that which shall be : because whosoever either knows or sees things , he knows and sees them as they are , and not as they are not . gods knowledge doth not confound things , but reaches to all events , not only which come to passe , but as they come to passe ; whether contingently , or necessarily . as ( for illustration ) when i see a man walk upon the earth , and at the very same instant the sun shining in the heavens , i see the first as voluntary , and the second as natural . and though at the instant that i see both done , there is a necessity that they be done ( or else i could not see them when i do ; ) yet there was a necessity of one onely , before they were done , ( viz. the suns shining in the heavens ) but none at all of the other , ( viz. the mans walking upon the earth . ) the sun could not but shine , as being a natural agent ; the man might not have walked , as being a voluntary one . upon which it follows , 39. there is a twofold necessity ; whereof one is absolute , and the other on supposition . the absolute is that , by which a thing must be moved when something moves it . the suppositive is that , by which a man shall be damn'd if he die impenitent . the later necessity ( though not the first ) does extreamly well consist both with the liberty of mans will , and gods conditional decrees . e. g. i am now writing , and god foresaw that i am writing , yet it does not follow that i must needs write ; for i can chuse . what god foresees must necessarily come to passe , but it must come to passe in the same manner that he foresees it . he foresees i will write , not of necessity , but choice ; so that his fore-sight does not make an absolute and peremptory necessity , but infers a necessity upon supposition . ( we must mark , in a parenthesis , how great a difference there is betwixt the making , and the inferring of a necessity . ) whatsoever i do , there is an absolute necessity that god should foresee ; yet god foreseeing my voluntary action , does not make it necessary , but on supposition that it is done . if all things are present to god ( as indeed they are ) his fore-sight must needs be all one with our sight . as therefore when i see a man dance as he pleases , it is necessary that he do what i see he does ; but yet my looking on does not make it necessary : so gods foreseeing that man would sin , implyed a certainty that so it would be , but did not make it an absolutely necessary or involuntary thing . for that a thing may be certain ( in respect of its event ) and yet not necessary ( in respect of its cause , ) is no news at all to a considering person , who will but duly distinguish gods omniscience from his omnipotence , and his foresight from his decree , and infallible from necessary , and spontaneous from voluntary , and that which follows as a consequence onely , from that which follows as a consequent . if i may judge by those errours , which i convince myself to have been in , when i was contrary-minded to what i am , i see as many mistakes in other men arising from the misfortune of confounding those things which i just now distinguisht , as from any one unhappinesse that i can think of . and from all that i have spoken upon this last subject , it seems inevitably to follow , that a suppositive necessity , and none else , is very consistent with a free and contingent action . whilest i see a man sitting , it is necessary that he sit , but upon supposition that i see him sitting , his posture is still a voluntary contingent thing . for he sate down when he would , and may arise when he pleaseth ( but still vvith a proviso of gods permission . ) i desire to be taught vvhat is , if this is not , exact speaking , viz. that god by his prohibition under penalty makes my disobedience become liable to punishment ; and by his decree to permit , or not hinder me , he leaves me in the hand of mine own counsel , & so in the state of peccability , that i may sin & perish if i will . so that by his prescience that i will sin , he hath no manner of influence or causality upon my sin ; vvhich infers my destruction to be entirely from my self . i am a little confident , that vvhosoever shall but read boethius his fifth book , and reading shall understand it , and understanding shall have the modesty to retract an errour , he vvill not reverence the 4. section of the 23. chapter of the 3. book of institutions , because it is mr. calvins , but vvill suspect mr. calvin because of that section . the question there is [ whether reprobates vvere predestined to that corruption vvhich is the cause of damnation . ] to vvhich he ansvvers vvith a [ fateor ] i confesse that all the sons of adam , by the expresse vvill of god , fell dovvn into the misery of that condition in vvhich they are fetter'd and intangled . and a little after he professeth , that no account can be given , but by having recourse to the sole vvill of god , the cause of vvhich lies hidden vvithin it self . and that vve may not think he speaketh onely of the posterity of adam , he telleth us plainly in the close of that section , that no other cause can be given for the defection of angels , than that god did reprobate & reject them . in this place i vvould ask , was the angels defection or apostasie , their sin , or no ? if not , vvhy vvere they reprobated and cast into chains of darknesse ? and if it vvere , hovv then is gods reprobation not only the chief , but the onely cause of such a sin ? this is the sad effect of being enslaved to an opinion , and of being asham'd of that liberty vvhich looks like being conquer'd . i believe the love of victory hath been the cause of as many mischiefs , as have been feigned to leap forth from pandora's box . whereas , if every one that writes would but think it a noble and an honourable thing , to lead his ovvn pride captive , to triumph over his own conceitednesse and opiniastrete , and to pursue the glory of a well-natured submission ; there is perhaps hardly an author of any considerable length , but might think he had reason to write a book of retractations . and sure it will not be immodesty for a young man to say , that many old men might have done it , with as much reason as s. austin . 40. but as i have learnt of boethius ( that most excellent christian , aswell as senator , and profound divine , as well as philosopher , who lived a terrour to heresie , and died a martyr for the truth ) to distinguish of necessity ; so have i learnt from other ancients , to distinguish better of gods will , than i was wont to do before the time of my retractation . first , i distinguish ( with s. chrysostome ) of a first and second will . gods first will is , that the sinner shall not die , but rather return from his wickednesse and live : his second will is , that he who refuseth to return receive the wages of iniquity . secondly , i distinguish ( with damascene ) of an antecedent and a consequent will . the antecedent is that , by which he wils that every sinner should repent : his consequent is that , by which he preordaineth the damnation of the impenitent . which distinction is not made in respect of gods will simply ( in which there cannot be either prius or posterius ) but in respect of the things which are the object of his will . for every thing is will'd l●y god so far forth as it is good . now a thing consider'd absolutely may be good or evil , which in a comparative consideration may be quite contrary . e. g. to save the life of a man , is good ; and to destroy a man , is evil , in a first and absolute consideration : but if a man secondly be compared with his having been a murderer , then to save his life , is evil , and to destroy it , good . from whence it may be said of a just iudge , that by his antecedent will he desires every man should live ; but by a consequent will decrees the death of the murderer : and even then , he doth so distinguish the murderer from the man , that he wisheth the man were not a murderer , whom he condemns as murderer , and not as man ; for whilest he hath a will to hang the murderer , he hath a merciful woulding to save the man . he doth not hang the man , but only because he is a murderer ; and ( if it lay in his power ) he would destroy the murderer , to save the man . both the one and the other is not an absolute , but a conditional will : he would save the man ( with an ) [ if ] he were not a murderer ; and doth destroy the murderer ( with a ) because he is a malefactor . just so , gods antecedent will is , that every man would repent , that they may not perish : it is his consequent will , that every one may perish who will not repent . both the one and the other is respective and conditional . thirdly , i distinguish ( with prosper ) of an inviting and revenging will . the inviting will is that , by which all are bidden to the wedding feast : his revenging will is that , by which he punisheth those that will not come . or fourthly , i distinguish ( with reverend anselme ) of the will of gods mercy , and of the will of his iustice . it is the will of his mercy , that christ should die for the sins of all : but 't is the will of his iustice , that all should perish who come not in to him when they are called , or who only so come , as not to continue and persevere unto the end . 41. all these distinctions come to one and the same purpose , and being rightly understood , as well as dexterously used , doe seem to me a gladius delphicus , sufficient to cut asunder the chiefest knots in this question . for the first will of god may be repealed , whereas the second is immutable : which is the ground of that distinction betwixt the threats and promises under gods oath , and those other under his word only : of which saith the councel of toledo , jurare dei est , a seipso ordinata nullatenus convellere ; poenitere vero , eadem ordinata , cum voluerit , immutare . when he is resolv'd to execute his purpose , he is said to swear ; and when it pleaseth him to alter it , he is said to repent : for there are some decrees of god which ( being conditional ) do never come to passe ; as he thought to have done an evil of punishment unto israel , which yet he did not , exod. 32. 14. and the reason of this is given us from that distinction before mentioned ; which also serveth to reconcile many seeming repugnances in scripture . for when it is said , that god repenteth ( 1 sam. 16. 35. ) it is meant of the first will ; and when it is said , he cannot repent ( 1 sam. 16. 29. ) it is meant of the second . in respect of the first , we are said to grieve , to quench , to resist the spirit of god , ( 1 thess. 5. 19. ) but when it is said , who hath resisted his will ? ( rom. 9. 19. ) it is meant of the second . god's mercy is above and before his iustice ; and therefore that is his first will , that all should be saved , and come to the knowledge of the truth ( 1 tim. 2. 4. ) but yet so , as that his iustice is not excluded by his mercy ; and therefore that is his second will , that so many should be damned as hated knowledge , and did not chuse the fear of the lord . ( prov. 1. 29. ) the will of his mercy , that all should live , is from nothing but his goodnesse ; whereas the will of his iustice , that some should die , depends upon something in the creature . ( so that both parties may be gratified , they that are for the dependence , and the independency of his will . ) that the reprobate is invited , is from the mercy of gods will ; but that he is punished for not accepting , is from the obliquity of his own . in respect of the first , it is the man that refuseth god ( ier. 8. 5. ) but in respect of the second , it is god that doth reprobate man . ( rom. 1. 28. ) the free love of the creator is the only motive to his first will ; but mans ingratitude and rebellion is his impellent to the second . the first shews him a tender and compassionate father ; the second speaks him a righteous and impartial iudge : both proclaim him a powerful and a provident god . now can any distinction be better chosen , can any word that is aequivocal be more safely understood , can any opinion ( of gods will or mans ) be more rationally , or more warily , or more religiously entertain'd , than that wherein gods mercy doth greet his iustice , and wherein his love doth kisse his power ? i appeal to any man living , whether this be an error ; or if it is , whether it is not a very safe one ; and if it is so , whether it is not a very small one : and if so safe , that no body can suffer by it , if so small , that no body can see it , whether the author of this appeal is not very excusable , both for not being able to see his own eyes , nor to see his own errour with other mens . as much as in me lies , i would live peaceably with all men ; with those especially , who when i speak unto them thereof , make them ready to battel . and in order to that peace , i desire them to lay this one thing to heart ; that as , if i were as they , i would quit my opinion ; so , if they were as i , they would not long keep their own . chap : iv. free and special grace defended against the pelagians and massilians in the second principle proposed . 42. having proved hitherto that sin is really the cause of punishment , that man is really the cause of sin , and therefore that man is the grand cause of punishment , ( as being the cause of the cause of his damnation ) intending thereby to secure my self against the errours and blacker guilt of the manichees , the marcionites , the stoicks and the turks , who do all affirm ( some directly , some by necessary consequence ) that gods absolute will is the cause of sin , and mans onely the instrument : the second part of my task is , to be an advocate for the pleading and asserting the cause of god too ; and that against the opiners of the other extream , to wit , the pelagians and the massilienses ; who , to be liberal to nature , do take away from grace , and to strengthen the handmaid , do lessen the forces of the mistress . and though i think the later to be the milder heresie of the two , it being lesse dangerous to ascribe too much goodness to the power of nature , ( which very power is undoubtedly the gift of god ) than the very least evil to the god of all grace , ( and this according to the judgement of the synod at orange , which pronounced an anathema upon the first heresie , whereas it did but civilly reject the second ; ) yet in a perfect dislike and rejection of this later extremity , aswell as of the former , my second principle is this . that all the good which i do , i do first receive ; not from any thing in my self , but from the special grace and favour of almighty god , who freely worketh in me , both to will and to do , of his good pleasure , phil. 2. 13. 43. that i may not be suspected of any secret reservation within my self , in the laying down of this principle ; i will endeavour to speak out , and make my reader my confessor , by revealing the very utmost of what i think in this business . i believe , that no man can come to heaven any otherwise than by christ ; nor to christ , unlesse it be given , ( that is , unlesse the father draw him . ) first the father loves the son ; next he loves us in the son ; then endowes us with his spirit ; so endow'd he elects us ; so elected he predestines us ; so predestined he will glorifie us , by crowning his gifts and graces in us : i say his graces , because they are not required by us , but infus'd by him ; nor so properly given , as lent us ; lent us as talents , not to hide , but multiply . we owe it wholly to god , not that he gives us his grace onely , but that he gives us the grace to desire his grace , as well as to use it to the advancement of his glory : and we are to thank him , as for all other mercies , so for this also , even that we have the grace 〈◊〉 thank him . so far i am from that pelagianisme whereof i have wrongfully been accused , ( i beseech god not to lay it to my accusers charge ) that i have never lain under any the least temptation to any degree of that heresie ; no , no more than fulgentius , or prosper , or s. austin himself . it not onely is , but ever hath been my assertion , that as we cannot spiritually be nourished , unlesse the father of mercies doth reach out unto us the bread of heaven ; and as we cannot take it when it is offered , unlesse he give us the hand of faith : so cannot we possibly desire to take it , unlesse he gives us our very appetite and hunger ; we cannot pant after the waters of life , unlesse he give us our very thirst . he stirs us up , when we are sleeping , that we may seek him ; and shews himself , when we are seeking , that we may find him ; and gives us strength , when we have found him , that we may hold him fast unto the end . there is no good thought arising in us , unlesse suggested by his a preventing grace : no nor encreasing , unlesse strengthened by b his subsequent grace : no nor consummate , unlesse c perfected by his grace of perseverance . if i am better than any man , it is god that d makes me differ : every good gift is from above , and cometh down from the father of lights . and therefore he that will glory , let him glory in the lord , saying with the psalmist , not unto us , o lord , not unto us , but unto thy name give the praise . 44. having thus secur'd my self from giving the will of man a sacrilegious liberty ; i must withall provide , that i be able to answer the objection of the marcionites : which tertullian could not do , but by asserting the liberty of the will ; which grace doth correct , but not destroy . grace doth strengthen , but not compel grace doth guide , but not necessitate . grace makes able to chuse good , but not unable to refuse it . a marcion objected thus ; if god is good , and praescient of all the evill which is to come , and withall able to prevent it , why did he suffer mankind to fall ? why did he not hold him fast by irresistible grace ? tertullian answered , tha● god made man in his own image , and that in nothing more live●y , than in the liberty of a will : and that it is to which his fall must be imputed . but ( saith b marcion ) man ought to have been made of such a frame , as not to be able to fall away . marry then ( saith tertullian ) man had not been a voluntary , but a necessary agent ; ( which is as much as to say , a man should not have been a man ) nor could he have been a right object of reward and punishment . 45. before i venture on any rational or scholastical way of arguing , i must first enlighten my self out of some clear places of † scripture : amongst which there is none that seems more proper , than that of s. paul to the philippians ; work out your salvation with fear and trembling . for it is god which worketh in you , both to will and to do , of his good pleasure . he bids them work , because god worketh ; which they needed not have been bid to do , if god had work't after a physical irresistible manner . that they might not be betray'd into a yawning reliance upon their being supteracted to the working out of their salvation , he bids them work it out with fear and trembling ( as our saviour bids us , strive to enter in at the strait gate , because many shall strive , and shall not enter : ) which they needed not have done , had their salvation been ( not only certain , but withall ) a necessary unavoidable thing , and so inconsistent with choice and option . but the apostle tels them ( in the next verse ) that it is god which worketh in them , not only to do , but to will and to do ; by his preventing grace he worketh in them to will , by assisting grace he worketh in them to do : by neither so irresistibly , but that they must work it out themselves too ; and that not only with expectation and hope , but with fear and trembling . god worketh in us to will ( saith the apostle ) not without , or against , but according to the nature of that very will with which he made us . grace doth not destroy , but establish , and strengthen , and perfect nature . shall we say that we do a thing without liberty and choice , because god worketh in us to will and to do ? ( that is ) to do it by choise and option ? is the liberty lost , because it is guided and enabled to do that which is good ? if i can do all things through christ that strengthens me , then can i ( through him ) both refuse the evil , and chuse the good . which would not be choice , if it were whether i would or no . and so it would be , were i unable to resist it ( as i shall shew by and by in the open confession of dr. twisse , whose favourers cannot be angry with one that speaks his language . ) i can do all things through him that strengthens me , ( saith the apostle . ) now to strengthen , is not to necessitate ; for then to strengthen would be to weaken : because to necessitate or compel with an irresistibility , is to vanquish and over-master ; not to give strength , but rather to take it away . again , our saviour is said to tread down satan under our feet . to what end doth he tread the serpent down , but that we may have the freedome to trample on him ? and though he doth it with his own feet , yet it is under ours . this liberty and freedome of the regenerate will is at once expressed and expounded in those words of the psalmist , i will run the way of thy commandements , when thou shalt set my heart at liberty . to which is agreeable that of our saviour , and the truth shall make you free . it being a great absurdity ( in the opinion of tertullian ) that a man should have his happinesse forced on him by god almighty . so far is god from prostituting his blessing , by such a controlling of the will , and such an obtruding of the object , as makes the object unavoidable , that he doth not onely offer and propose it to his peoples choise , but * desires them also to chuse it . i call heaven and earth to record this day against you ( saith god by moses ) that i have set before you life and death , blessing and cursing . therefore chuse life , that thou and thy seed may live . but chuse we cannot , if god works in us irresistibly ; as i will farther prove by reason . 46. † that is properly called irresistible , which is of such an over-ruling and prevailing force , that a man cannot withstand it , although he would . ( and thus dr. twisse hath well defin'd it . ) upon which it follows , that to chuse irresistibly , is a contradiction in adjecto : for it is to will a thing whether one will or no . he that saith , god worketh in us to chuse irresistibly , doth say in effect , he so worketh in us , as that we cannot chuse but chuse ; which is as much as to say , not only that we do what we cannot do , but that we therefore do it , because we cannot do it . he that cannot chuse but chuse , doth chuse because he cannot chuse ; which is as bad as to say , that the thing is necessary , because it is impossible . to make this plain to my plainest reader , i will shew the legality of my deduction by these degrees . first , he that is wrought upon by god ( to believe , obey , or persevere irresistibly , ) cannot possibly do otherwise ( than believe , obey , or persevere . ) secondly , he that cannot possibly do otherwise than he doth , cannot possibly chuse but do what he doth . thirdly , he that cannot chuse but do what he doth , doth clearly do it whether he will or no . fourthly , he that doth believe , obey , or persevere , whether he will or no , doth do it by as evident undeniable necessity , as that by which a stone tends downward , ( which tendency of the stone , though it is spontaneous , yet it is not voluntary ; and as it it is not by violence , so it is not by choice neither . ) fifthly , he that willeth to believe , obey , or persevere , whether he will or no , doth do it by a necessity , by which a stone tends upwards when it is thrown : ( which tendency of the stone is so farre from voluntary , that it is not spontaneous ; it is not only an irrational , but an unnatural thing ; and besides implies a contradiction in a voluntary agent , which cannot take place in an involuntary stone . ) for to say a man willeth to obey or believe , whether he will or no , is to say , he willeth it either without his will , or against his will , or else not having a will at all ; which is as bad as to say , that he must needs will it , because he cannot any way possible . i know not any trick imaginable to escape the odium of these absurdities , unlesse by denying the definition of irresistible ; which were not to escape , but to commute absurdities : and not only the authority of doctor twisse , but the very force of the word would cry it down . and so little is my deduction in a capacity to be blamed , that doctor twisse saith expresly of irresistibility , it hath no place in the act of willing . and though he pleadeth for a necessity which he will have to follow gods operation upon the soul ; yet he will have that necessity to be no other , than what may very well agree with the liberty of the will . so that if that doctor , in that his skirmish with arminius , had not confounded a necessity with a certainty of event , and used that word in stead of this , his antagonist and he ( in that particular ) must needs have wrangled into friendship . for arminius denieth the irresistible working of grace upon the will , and so doth dr. twisse . again dr. twisse affirmeth , that the liberty of the will doth agree with the working of grace upon the will , and so doth arminius . and therefore i hope for no hard usage from such as are haters of arminius , whilest i say the same things with them that hate him . 47. methinks the principal ground of my mistakes heretofore in this business ( if i may be allowed to passe a conjecture upon my self ) is the misapprehension of certain texts ; the cause of whose misapprehension is the illogical confounding of two things , which , though they look like one another , yet are exceedingly different . e. g. from [ ezek. 29. 27. cant. 1. 14. 1 ioh. 3. 9. i will cause you to walk in my statutes , &c. draw me , we will run after thee . whosoever is born of god cannot sin , because he is born of god , and the like ] many conclude that gods working upon the wils of his elect , is by such a physical immediate immutation of their wils , as doth not only produce a certain , but a necessary effect : and being forgetful ( rather than ignorant ) to distinguish necessity from certainty of events , they call that necessary which is but certain and infallible , and so ( through haste or inadvertency ) they swallow down the errour of irresistible grace ; using the word irresistible in stead of efficacious . and this is a second inadvertency begotten of the first ; as commonly one error loves to draw on another . now because a fallacy undiscerned in the premisses cannot possibly be discover'd by gazing only on the conclusion ( just as an error in the first concoction is hardly mended in the second ; ) i must mark out the difference betwixt infallible and necessary , before i can usefully distinguish betwixt effectual and irresistible . 48. infallible properly is that that cannot erre , or be deceived : that is properly necessary , which cannot but be . the first relates to the perfection of the knowledge of god , but the second to the almightinesse of his will . the first is properly applyed unto the object of god's foresight , ( and though 't is otherwise used , yet 't is by such a catachresis , as i humbly conceive to be a stone of stumbling : ) but the second more precisely unto the object of his decree . the first is consistent with those contingent events , to which the second is diametrically opposed . e. g. that i am now writing is but contingent , because i do it upon choice : yet god's foreknowledge of this my writing from all eternity did infer that this my writing would infallibly come to passe . this event is contingent , for i can chuse ; but yet infallible , for god cannot erre . this contingent therefore doth infallibly come to passe , not by way of a consequent , but by way of consequence . my writing being not the effect , but the object only of god's omniscience ; which is , in order , before the act. god foresees a contingent will contingently come to passe , and therefore we infer it will infallibly come to passe , because he foresees it who is infallible . so that his prescience is a consequent of the things coming to passe ; and its infallibility of coming to passe is inferr'd from his prescience only by way of consequence . it is one thing , to follow as the effect of a cause , in order of nature ; and quite another , to follow as the sequel of an antecedent , in way of argumentation . the short and plain upshot of all is this : the precious vessels of election do very certainly and infallibly persevere unto the end , and that by reason of gods omniscience which cannot be deceived ; but not of necessity and irresistibly , by reason of his omnipotence which cannot be frustrate nor defeated . what god foresees shall come to passe , shall infallibly come to passe , and that because he cannot erre who is omniscient . ( on the other side ) what god decrees shall come to passe , must come to passe of necessity , because he cannot be resisted who is omnipotent . 49. hence it is easie to distinguish betwixt the other two things , which have been so often , & so unhappily confounded ; i mean sufficient , effectual , and irresistible , applied to grace . 1. sufficient grace is that , which possibly may produce that effect for which it is given . 2. effectual is that , which certainly will . 3. irresistible is that , which necessarily must . that wch is irresistible doth carry away its object to what it pleaseth , like a mighty torrent , by indisputable force , maugre the greatest opposition that can be made ; and therefore cannot take place in the elections of the will , which ceaseth to elect after the nature of a will , in case it be made to do any thing whether it will or no , ( as hath already been shew'd from no lesse a concession than that of doctor twisse : ) but that which is only effectual is quite another thing , and doth prevail upon the will not ineluctably , but infallibly . it doth so strongly and effectually incline the will , at such critical opportunities , and by such congruous means , as that the will doth very certainly and undoubtedly assent : but it doth not so irresistibly and compulsively necessitate , as to take away the freedome and possibility of assenting , by making it do what it doth , even whether it will or no . 50. i discern the truth of this distinction with greater ease , by having alwaies in my prospect the very great difference betwixt the generical notion of acting or taking , and the specifical notion of willing or chusing . god indeed ( if it please him ) can by his absolute power over his creature , make him act this thing , or take that thing , by ineluctable necessity , and whether he will or no : but then that acting is not volition , and that taking is not choice : for the very word choice cannot be apprehended , but it must carry along with it a sound of freedome . optio must be optimorum , and so duorum at least . it is of two things , or more , that we chuse the best , whether in reality or in appearance . and this liberty of the will by which we chuse , being acknowledged on all sides , ( as well by mr. perkins and dr. twisse , as by bellarmine and arminius , as every man knows that hath but read and compar'd them ) that famous {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} of a twofold necessity , the one of coaction , and the other of infallibility , ( being built upon a manifest and grosse mistake , both of the word necessity , and the word infallibility , ) seems to me to be serviceable to no other end , than to cover a wound , which 't is impossible to cure . but admit of that distinction of a twofold necessity , or admit a necessity be twenty fold , yet still it ceaseth not to have the nature of a necessity . if it is absolutely necessary that i must go to london , it doth not cease to be necessity , because i am drawn , rather than driven . coaction and infallibility , if they do both imply an absolute and peremptory necessity ( and so by consequence an irresistibility , and so by consequence are opposed to the elective faculty of the will , ) it is no matter how they differ in their syllables and their sounds . shall i declare my judgement then , ( although in weaknesse , yet in sincerity ) how free-will is necessary to the chusing of good , to which , without grace , it is altogether insufficient ? my judgement is , that it is necessary , not as a cause , but as a condition : not as that , by vertue of which we can do any thing that is good ; but as that , without which we cannot chuse it . god's grace alone is the cause of the good , but man's will is as really the instrument of the choice . we can do good , as god's engines , without a will ; and so did balaams asse without a reason : but we cannot chuse good , without a free-will ; as that asse could not possibly understand what she spake , without a ratiocination . this seems to me to be as plain as the light . and now i speak of the light , ( if my reader please ) by that light i will make it plain . we know the sun is the fountain or cause of light ; and light the onely means by which we see . but yet the opening of the eye-lid is a necessary condition ; because if i wink , i am dark at noon . and if my eye-lid is held open by such a power as i cannot resist , my eye in that case cannot chuse but see , and therefore cannot chuse to see . my sight may be with delectation , but not properly with that which is call'd election . thus if a man be never so much delighted in doing good , but ( by reason of necessity ) cannot possibly but do it , it is god that chuseth that good , and the man doth onely act it . i say , god chuseth , by a catachrestical way of speaking , meerly the better to shew my thoughts . for though god did chuse to make a world , and one world , because it was in his power to have made many worlds , or none at all ; yet i conceive it absurd , to say that god did chuse to be good , or that he chuseth to do good , ( in opposition to evil ) because he is good , and doth good by an absolute necessity ; he cannot chuse to be , or to do , any otherwise . and so he loves , but doth not chuse it . for if that were true speaking , it would be as true speaking to say , that god doth will his being and doing good whether he will or no ; or that he cannot chuse but chuse : which is sure very childish untoward speaking . onely he chuseth to enable us to do it , because he can chuse whether he will so enable us , or not . when he giveth us his grace , he hath the power to withhold it ; when he continueth his grace , he hath the power to withdraw it : therefore doth he chuse both to give and to continue it . the goodnesse of his essence is not arbitrary and elective , but spontaneous and natural : whereas the goodnesse of his effects in all his creatures is not naturally necessary in respect of him , but arbitrary and elective , meerly depending upon his choice and pleasure ; for he gave us our goodnesse when he would , and may take it away when he plcaseth . to understand this the better , and to hold it the faster in my understanding , 51. i must carefully distinguish betwixt spontaneum ( that which is of its own accord ) and voluntarium , ( that which is freely and upon choice . ) the first is agreeable to inanimate creatures , the second only to rational . that is properly oppos'd to violence , but reconcilable with necessity , to which this is oppos'd . e. g. a stone tends downwards by a natural , and necessary , and spontaneous motion . it tends downwards of necessity , because it cannot but do so : and yet spontaneously , because it doth it without violence , and of its own accord . but yet that motion is not voluntary , nor doth the stone chuse that kind of tendency , because it could not refuse it , as not being furnisht with the liberty of a will . thus when i made my entrance out of the womb into the world , i did not chuse to go forwards , because i had not the power to stay behind ; i did it as a spontaneous , not as a voluntary agent . but now that i am capable either of vertue , or of vice , and do pursue the one , in refusal of the other , i do it not onely in a spontaneous , but in a voluntary manner . we have the perfect character of a voluntary agent in that admirable {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} of the son of syrach . the lord left man in the hand of his counsel ; if thou wilt , to keep the commandements . he hath set fire and water before thee : stretch forth thy hand unto whether thou wilt . before man is life and death , and whether him liketh shall be given him . i dare not ( like marcion ) be more inquisitive , why god made man with such a freedome of willing or nilling , then why he made the hand with those two muscles , whereof the one doth move to thetaking of a thing , and the other , to the throwing of it away . 52. having spoken all this in order to the clearing of resistibility of the working of grace in god's elect , i think i cannot do better than to apply my reasoning to two examples ( at least as much of it as shall be needful ; ) whereof one must be the protoplast before his fall , and the other must be one of his posterity , whom we are very well assured to have been one of god's elect. adam was made in a state of innocence , and ( god not requiring any impossibilities , as brick without straw ) had grace enough to have performed a most adequate obedience to god's command . which if he had not resisted , how could he have sinn'd ? and if that measure of grace was lessen'd before he sinn'd , how was the taking away of grace any punishment of his fall ? or , how was he then in the state of innocence ? if he was not , then was he sinful before he sinn'd . god doth not take away his grace , unlesse to punish the abuse of it . but adam did not abuse it before he sinn'd . and by our saviours rule [ to him that hath shall be given ] god would rather have given him more , than have taken away any . from whence it follows , that though the working of grace in the heart of adam was so strong and so perfect , as to enable him to stand , and that in no lesse than a state of innocence ; yet was it also so resistible , as to suffer him to fall , and that into no lesse than a state of perdition . and although he had the favour to be rais'd again in some measure , yet it was not to that innocence from whence he fell . so that as to his first covenant , and his first pitch of perfection , his fall was not only total , but final too . and indeed i would know , why our saviour hath told us , that from him that hath not shall be taken away even that which he hath , if it is not for this reason , because he hath lavisht out his talent , and hath resisted that power of doing well which was offer'd him . sure there is no better arguing than ab actu ad potentiam . man can resist , because he doth . and i may wonder , as well as grotius , why such men are not confuted by their own experience , who say that grace in the elect is unresistible , unlesse they will deny themselves to be of the number of the elect. david had grace to have done better than he did in the double matter of uriah , but he resisted it with a witness , and that for some months together . he was a vessel of election ; how then did he resist the grace of god , so as to fall into those damnable and killing sins , in which if he had been snatcht away , he had perished irreversibly ? it was not without grace , ( for he was one of the elect ; ) nor by its concurrence , ( for god was not guilty : ) it was therefore against the working and means of grace . indeed if god did his utmost , such as david could never sin : or if they could , it would argue god to be conquer'd either by man , or devil . unlesse we should say , that such omnipotent grace doth come , and go , and come again , after the measure that god is willing a man should sin , and repent , and sin again . and therefore it is evident , that god almighty , in his elect , doth shew the congruous , efficacious power , but not the irresistibility and almightinesse of his grace . sure david ( and solomon ) did fall from grace , by resisting it , in both acceptions of the word grace , ( as it is taken for gracious living , and as it is taken for the favour of god ; ) and this invincibly conclusible even from that very answer which is wont to be alledged for irresistibility . for they say that god had decreed the repentance and return of david , and that therefore he could not die , until he had repented . which is spoken by them for this reason , because if david had not repented , he must have perisht : which yet he could not have done , if he had continued in the state of grace . 53. if against this it is excepted , that though a vessel of election may fall damnably from grace , yet he cannot finally ; this is unworthy for a scholar to speak or hear : for whoever was so silly as to say or think , that the precious vessels of election can fall away finally ? this is not answering the argument , but forsaking the question . the question is , whether the grace of god doth work irresistibly in the elect ? not , whether or no it brings them to a most certain and infallible degree of blisse ? ( for they that dispute against the first , affirm the second . ) grace is proved to be resistible in gods elect by such examples as david . and to that it is answer'd , he could not so resist as to fall away finally . which is first a skipping from the first question to the second , and secondly , it is to say ( what no man living doth gainsay ) that such as persevere unto the end can never fall away finally . a grosse identical proposition , which doth not onely betray the weaknesse of that opinion which it asserteth , but doth establish the truth of this very cause which i am pleading . for it confesseth , that grace is resistible , and onely denies that it is finally resisted . david was able to resist it , but he did not resist it unto the end . and every technical grammarian can distinguish the act which is implyed in the participle , from the aptitude which is couched in the adjective in bilis . but ( to hasten towards the conclusion of my readers sufferings ) there is also a final as well as total resisting of such a grace as is sufficient for the attainment of glory . for ( not to speak of those men who resisted and sinned against all the means that could be used , isa. 5. 4. and who alwayes resisted the holy ghost , acts 7. 51. and who would not be gathered , after never so many essayes , mat. 23. 37. ) how many christian professors are now in hell , who when they were infants were fit and suitable for heaven ? shall not i spare nineveh , in which are above 120000. souls , which cannot distinguish betwixt the right hand and the left ? ionah 4. 11. god speaks there of heathen infants , towards whom his bowels did yearn within him , and that upon the impendence of but a temporal destruction . but i speak here of infants born and baptized into a membership of the church . how many are there of such , who in their harmlesse non-age were babes of grace , and yet have out-lived their innocence , so as at last to be transformed into vessels of wrath ? i will shut up this paragraph with the words of tertullion . * saul was turned into a p●ophet by the spirit of holinesse , as well as into an apostate by the spirit of uncleanness : and the devil entred into iudas , who for some time together had been deputed with the elect. and with the saying of st. augustine , that † if the regenerate and justified shall fall away into a wicked course of living by his own will and pleasure , he cannot say , i have not received , because he hath wilfully lost that grace of god which he had received , by that will of his which was at liberty to sin . and how exactly that father doth speak my sense of this businesse , i leave it for any one to judge who shall consult him de praed. sanct. l. 1. c. 14. de bono persev . l. 2. c. 1 , & 6. & l. 2. c. 8 , & 13. and i would very fain know , whether the lost groat , the lost sheep , and the prodigal son , do not signifie ( in our saviours parables ) that a true believer may be lost , and being lost may be found , and again become a true believer . which is as much as i desire to prove the thing under consideration . chap. v. 54. having evinced to my self ( and that is all that i pretend to ) first , that my will of it self is inclinable to evil ; and that , secondly , of it self it is not inclinable to good ; and that , thirdly , it is inclined by the singular and special operation of grace , to the refusing of evil , and to the chusing of good ; and that therefore , in the fourth place , that singular grace doth not work so irresistibly as to compel an unwilling will , but yet so strongly , as to heal a sick one ; not so necessitating the will of god's elect , as that inevitably it must , but yet so powerfully perswading , as that it certainly will , both believe and obey , and after repentance persevere unto the end : i should in civility to my reader conclude this trouble , if i were sure that some men would not call it tergiversation ; and if i were not obliged by those papers , which have been so frequently , so falsly , ( that i may not say maliciously ) transcribed , and are threatned to be laid very publiquely to my charge , ( and which i plead in the defence of this mine own publication , which i should never have chosen upon such a subject , as i have least of all studied , and am least delighted in of any other ) to remonstrate the utmost of what i think in these matters . for i do stedfastly believe ( what i also asserted in that extemporary d●scourse , which was the innocent cause of this unacceptable effect . ) that gods decree of election from all eternity , was not absolute and irrespective , but in respect unto , and in prescience of some qualification , without which no man is the proper object of such decree . and this i prove to my self from these wayes of reasoning . 55. first , i consider with my self , that there is no salvation but onely to such as are found to be in christ iesus , in the day of death and of iudgement . which no man living can be , unlesse he be qualified with such conditions , as without which it is impossible to be so found ( such as are faith , and obedience , and repentance , after sin , bringing forth such fruits as are worthy of repentance , and perseverance in well-doing unto the end . ) that god will save none but such , is all mens confession . and that he saves none but such whom he decrees to save , is every whit as plain . therefore none but such are the object of such decree . for if he decreed to save any without regard or respect to their being such , he might actually save them without regard or respect to their being such . because whatsoever is justly decreed , may be justly executed as it is decreed . but it is granted on all sides ( ●s i suppose ) that god will save none except such as are found to be in christ with the aforesaid qualifications : and therefore it should be agreed on all sides , that he decreed to save none but such as they . and what is that but a respective and conditional decree , made in intuition of our being in christ , and of our being so qualified to be in christ ? so that although our election is not of works , but of him that calleth ; yet good works are required as a necessary condition , though utterly unworthy to be a cause of our election . nor can it be without respect to the condition of the covenant , that the covenant is made , and the promise decreed to be fulfilled . 56. secondly , i consider , that the decree of the father to send the son to be a second adam , was in respect and regard to the back-sliding of the first adam . without which it was impossible that the son of god should have been sent to be the saviour of the world . and the decree of god almighty to save the first adam , was in regard of and respect to the meritoriousness of the second adam . for god adopteth never a child , nor doth acknowledge him for his own , so as to give him eternal life , unless it be for the sake of his only-begotten son . first , god pitied a woful world , then he loved what he pitied , next he gave his own son to save what he loved ; and upon the condition of believing in his son , he gave it a promise of eternal life . for so believing is interposed betwixt love and life , in the 3. of s. iohn verse 26. god so loved the world , that he gave his onely begotten son , that whosoever believeth in him , should not perish but have everlasting life . from this text it appeareth , that god loved the world before he gave his son to it ; for therefore gave he his son , because he loved it . but it was not a love by which he loved it to life everlasting ; for with such love he onely loved it in his son ; and the world is not capable of such a love without the condition of believing . it was therefore in prescience of our believing in christ , that god elected us to life eternal . for christ is not only the means , ( as some affirm ) but the meritorious cause , and the head of our election . christ was foreknown , 1 pet. 1. 2. and we in him , rom. 8. 29. christ was predestin'd , and we by him , ephes. 1. 5. 57. thirdly , i consider , that there must be a difference before there can be an election . love indeed is an act of favour , but election is properly an act of judgement ; a preferring of the better before the worse . they that say god elected such a number of men without the least intuition of their qualifications by which they are differenced from the reprobated crew , do speak illogically ( to say no worse . ) how much safer is it to say , that because such men as are in christ by faith , are better than such as are out of christ by infidelity , therefore those are taken , and these are left ? nor doth this derogate from god , or arrogate to man , to say , he chuseth his own gifts , any more than it doth to say , he crowns them . for god doth gave us the advantage of our being in christ , as well as chuse us for that advantage . first he giveth us his son , next he giveth us his grace whereby to enable us to believe in his son , and so believing he doth elect us . so that here is no matter for man to boast on ; he having nothing which he hath not received , no not so much as his {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . it is god that makes the difference , as well as god that chuseth . and it seems this very argument from the nature and use of the word election , did prevail with s. austin and oecumen●us . st. austin saith expresly , that iustification precedeth election ; and his reason is , because no man is elected unlesse he differ from him that is rejected . 58. fourthly , i consider that the whole tenor of the scriptures , in the iudgement of all the fathers , who are best able to understand them , teacheth no other praedestination , than in and through christ , which is respective and conditional . first the scripture gives us none but conditional promises ; such as , if any man keep my saying , he shall never taste death . whatsoever a man soweth that shall he reap . and , we shall reap if we faint not . if any man will hear my voice , and open the doore , i will come in to him , &c. nay even the very texts which are wont to be urged for irrespective election do seem very precisely to evince the contrary . for when god is said to praedestine according to his good pleasure which he had purposed in himself , the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , rendred good pleasure , doth not signifie the absolutenesse , but the respectivenesse of his will : for it relateth to something in which god is well pleased , and that is christ . it being impossible for god to please himself with mankinde , or for men to be acceptable and well pleasing to god , any otherwise than in him , of whom it was said , this is my beloved son in whom i am well pleased . besides , all those scriptures which doe teach universal grace , and redemption , ( which i suppose hath been proved in the prosecution of my first principle ) doe seem to me most clearly to inferre a respective and conditional election . for if it is true , that christ did offer up himself , not only sufficiently , but intentionally , for all ; if he did earnestly desire , that every one would come in upon the preaching of his word , and receive the benefit of his death and passion ; if his warnings were not in jest , and his invitations serious ; if [ depart from me ye cursed ] was therefore foretold , that every one might beware and not obtrude himself upon that sentence ; if he is unwilling that any one should be caught in the serpents snare , who shews to all ( without exception ) a certain way to escape ; if ( as st. austin speaks ) he is desirous not to strike , who bids us look to our posture , and stand upon our guard ; if ( as st. austin speaks again ) he shews his power to punish none but onely those that refuse his mercy , and would not damn any one without respect to sin , who gave his own son to die for all : then his refusing of the goats in respect of that which makes them differ from sheep , infers his election of the sheep in respect of that which makes them differ from goats . and i have made the more haste to make this inference , because as the respectivenesse of election needs not otherwise to be proved than by the respectivenesse of reprobation ; so they are both taken for granted , upon the supposition of christ's having dyed , not onely sufficiently , but intentionally , for all . towards which ( having discoursed so largely of it already ) i will onely offer this one consideration , which meets my pen as i am writing , and even obtrudes it self upon me to be delivered . it is briefly this : that since our saviour upon the crosse did very heartily pray , even for those very homicides , and parricides , and deicides that kill'd him , we have no reason but to believe , that he laid down his life even for them that took it away ; and that he died for all for whom he prayed . and yet we reading of their murders , but not of their repentance , i should be loth to tell my people , that those crucifying wretches were precious vessels of election , ( in complyance with that opinion , that christ died only for the elect ) lest they should comfort up themselves in the most crimson sins that can be named ( like some in the world ) as well consisting with their pretensions to the kingdome of heaven . and yet , in my shallow iudgement , ( which because it is shallow , i do submit to those of deeper and profounder reach , how dogmatically soever i may seem to have spoken in many places of this discourse ) i say , in my shallow judgement , christ dyed for all for whom he prayed ; and he prayed for them that curs'd themselves . his blood be upon us ( said they ; ) and yet ( said he ) father , forgive them . he made his murderers execration become his prayer . he took the poyson out of their curse , and made it wholesome for them . he wished , as well as they , that his bloud might be both upon them and upon their children ; but in his own most mercifull , not in their barbarous and cruel sense : for they meant the guilt , he the benefit of his bloud ; and would have it light on them , not to accuse , but cleanse them . and yet i dare not affirm , that they were all a portion of god's elect. 59. lastly , i consider , that the main stream of the fathers doth run this way . and not to trouble my reader with such a catalogue of particulars , as i gave in before , for a conditional reprobation , ( which yet i think were very easie upon a very small warning ) i will content my self at present to prove what i say from the confessions of beza , and doctor twisse . first beza in his comment upon rom. 11. 2. rejects the iudgement of the fathers , because they are not ( as he would have them ) for the absolute , irrespective , unconditional way . and dr. twisse confesseth , that all the ancients , before st. austin , did place the object of god's election in fide praevisa . at which st. austin was so far from being any way displeased , as that ( with very great reverence to their authority ) he made it appear to be an innocent and harmlesse tenent . he affirmed that all the fathers , who lived before himself , agreed in this , that the grace of god is not prevented by humane merits . which one profession he thought sufficient for the asserting of the free grace of the divine praedestination . to which saying of st. austin , because i find that dr. twisse doth very readily subscribe , i ought in reason to be secured from any very hard censure , because i am not an affirmer of humane merits , much lesse do i place them in a precedency to grace . 60. i conclude with a desire of so much liberty of conscience , as to believe with st. paul , that god is a respecter not of * persons , but of * works . that my sins are perfectly and entirely mine own . and that if i do any thing that is good , it is not i that do it , but the a grace of god that is in me . yet so , as that i can b do all things through him that strengthens me . and who doth so strengthen , as that i may do them , but not so force me as that i must . in this , and every other thing , i have been long since taught by vincentius lirinensis , ( whom i shall ever observe to the utmost of my discretion ) to opine with the most , and most judicious , rather than with the fewest , and least discerning . opiniastrete is a fault , but fallibility is none . if my teachers are in the right , they have knowledge enough to make me moderately instructed : if they are anywhere in the wrong , they have authority enough to make me pardonably erroneous : if i have not perspicacity to comprehend them as they deserve , it seems they have depths enough to prove , i am invincibly ignorant . the end . a post-script . having been many times desired , and at last prevailed with , to permit these notes a second time unto the presse , i somewhat more than intended ( for i had made some preparations , as well by adding many things , as by omitting some * * i mean the things that are personal onely , by way of remonstrance or apologie , and not exactly material to the questions under debate . few ) to have improved and advanced them into the dignity of a volume , to which in justice , as well as modesty , they have not hitherto pretended . but i was prompted by second thoughts , to which i commonly submit my first , onely to add such running titles over the heads of the pages , with such notifications of the chapters and sections relating to them , as seemed to be of advantage to common readers : neither inlarging nor diminishing the things themselves , but taking care to have them printed , not onely page for page , but line for line as they were before . and to this course i was led by two reasons more especially . first , that no correptory correptor might have any pretence for new inventions ; and not onely no cause , but no occasion to accuse me of tergiversation . next , that the reader might discerne , with his greatest ease , in what an incomparable manner both my words and pages had been misquoted by my correptor , in his aspersions , and how truly cited by me , in my defence . whosoever shall have the patience to view the structure here laid , and those unquestionable pillars on which it lies , or shall be at the pains to compare the rivulets with those * * p. 6. two fountains from whence they stream , he will think it more than strange , that any man should be transported with such exorbitancies of passion , as to load me with dirt , for no other reason , than that he hated to see me clean ; that so much money , and sweat , and time , and conscience , should be so lavishly laid out in such impure and cheap stuffe , as pelagian , socinian , jesuitical , atheistical , dragon , devil , impudent , diabolical , satanical blasphemer , and a world of merchandize besides , fetcht from the same place of traffick ; and all for no other cause or provocation , than my clearing god's will , and laying blame upon mine own . this kind of usage puts me in mind of what was said by king iames in that preface which he made to his basilicon doron . * * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . in praes. ad lect. p. 6 , 7. if the charitable reader will advisedly consider , both the method and matter of my treatise , he will easily judge what wrong i have sustained by the carping at both . — i would have thought my sincere plainness in the first part , should have d●tted the mouth of the most envious momus , that eve● hell did hatch ( they are the kings own words , ) from ●a●king at any other part of my book upon that ground ; except they would alledge me to be contrary to my self , which in so small a volume would smell of too great weakness & s 〈…〉 pperiness of memory . — * * ibid. p. 16. some fraughted with causelesse envy at the author , did greedi●y search out the book , thinking their stomach fit enough , for turning never so wholsome food into noisome and infective humors . — which hath inforced the untimous divulgating of this book , far contrary to my intentions , as i have already said — * * p. 20. well , leaving these new baptizers and blockers of others mens books , to their own follies , i return to my purpose . this again puts me in mind of what was said by another king , to whom king iames was but a subject . † † mat. 10. 24 , ●5 . if they have called the master of the house beelzebub , how much more shall they call them of his household ? the disciple is not above his master , nor the servant above his lord : it is enough for the disciple that he be as his master , and the servant as his lord . so that i have no reason to afflict my self with any calumnies already past , or to flatter my self with any hopes , that i shall be able to prevent them for the time to come ; for when the children of men are set upon it to be injurious , neither the serpent nor the dove , nor both together , can escape them . had there been place of evasion either for innocence , or circumspection ( innocence giving no cause , and circumspection cutting off occasions ) sure iohn the baptist had not been slander'd , much lesse our saviour : yet were they ( each of them ) slander'd , not onely upon divers , but upon contrary pretences . iohn came unto the world neither eating nor drinking , and they said , he had a a a mat. 11. 18. devil . our saviour came both eating and drinking , and they said , behold a man b b verse 19. gluttonous and a wine-bibber . now because it is evident , that let a mans conversation be what it can be , he must eat , or not eat , drink , or not drink , no man therefore hath an exemption from being smitten with the tongue . for if he is seen either eating or drinking , he is liable to be called either a glutton , or a drunkard , because gluttons and drunkards do eat and drink . and if he is seen neither eating nor drinking , he is apt to be reported to have a devil , because a devil doth neither eat nor drink . from all which i gather , that the disease of evil and false-speaking ( which a late author in two words hath called correptory correption ) is sooner cured by a mans carelesnesse , than prevented by his care . for some are able to create as well the matter , as the form of their inventions ; and if we will not be so liberal , as to * * 1 tim. 5. 14 give them occasion , they will then be so bold , as to take occasion without our leave . what i speak on this theme , is not only in relation to those unparallell'd inventions already publickly discovered , but in relation to some which have happen'd since ; which if they had not since happen'd , i had not made the least reflection upon that which was sufficiently made known before . there is ( it seems by the effect ) a generation of men , who when they cannot hurt publickly by force of argument , or dint of pen , they love to try a more secret and private way , saying within themselves , ( as once they did of ieremiah ) c c jer. 18. 18. come let us devise devises against him ; come and let us smite him with the tongue . there are certain rumigeruli , whose trade in english is expressed by whisperers and tale-bearers , who having d d {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} 1 tim. 5. 13 learnt to be idle ( as the apostle speaks of some young widows ) and being perfect in that kinde of learning , go wandering about from house to house : nor is that the worst of them ; for they are not e e {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , &c. ibid. onely idle ( as the apostle goes on ) but tatlers also and busie-bodies , speaking things which they ought not . they advise the people , in effect , not to use their own eyes ; or if they do , not to trust them ; not to give up their assent to what they know ; nor to confide in their experience : but to believe what they are told , or to tell it as freely as if they were able to believe it ; and to do it the more demurely by how much there is the greater need , as being quite against the verdicts of sense and reason . this brings into my memory the words of prosper , f f prosper contra c●llat . cap. 4● . p. 413. ex august . epist. ad sixtum 105. isa. 59. 4. jer. 7. 8. quod in ap●rto clamare jam metuunt , in secreto seminare non quiescunt : and that other saying of cicero , sordidum genus hominum , qui parum proficiunt , nisi admodum mentiantur , now because there are those who put their * trust in their inventions , and g g ier. 9. 5. teach their tongues to speak lies , and make forgeries h h isai. 28. 15. their refuge ; i think it a duty to my self , who have been i i rom. 3. 8. slanderously reported of in several kindes , & a duty which i owe both to the reader in general , and to the credulous receivers of such reports , at least to declare as s. paul did , that such reports are slanderous . s. paul complained that he was slanderously reported of , in being affirmed to have said , * * ibid. let us do evil that good may come : for which report notwithstanding there was not any just cause , yet at least there was some little colour ; because the apostle had said , that the k k verse 5. unrighteousness of men commendeth the righteousness of god , and that the truth of god through mens l l verse 7. lies might the more redound unto his glory . upon occasion of which words , either not really understood , or else industriously mistaken , he was reported by his enemies to have said another thing , viz. that evil might be done in order to a good end : which was so far from having been said by the apostle , that he declared it a slander , and farther pronounced of the reporters , that their m m verse 8. damnation was just . this was said of those men who had some colour for their inventions . but there is not any the least colour for my being reported to be a iesuite , or a denyer of original sin , or a socinian , or a pelagian , or the author of books which i never read , or a presumptuous affirmer that i am without sin , or any other of those things of which i am slanderously reported to have been guilty . i must therefore desire the equal reader , that if he is not already , he will learn at least to be mistrustful , and not admit of any traditions concerning me and my betters , from such an uncreditable historian as giddy rumor : but that he will judge of other men , as every man doth judge of trees , by the nature of the a a mat. 7. 16 , 20 fruits which are seen to grow from them ; viz. the quality of their writings , and the constant tenour of their lives . the words of king iames to his son henry are very apposite and suitable on this occasion . [ b b {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . l. 12. p. 99 , & 100. 1. 2. 3. 4. principally , exercise true wisdome in discerning wisely betwixt true and false reports : first , considering the nature of the person reporter ; next , what interest he can have in the weal or evil of him of whom he maketh the report ; thirdly , the likelihood of the purpose it self ; and lastly , the nature and by-past life of the delated person : and where ye find a tatler , away with him . — it is better to try reports , than to foster suspicion upon an honest man : for since suspicion is the tyrants sicknesse , as the fruit of an evil conscience , potius in alteram partem peccato ; i mean , in not mistrusting one , to whom no such unhonesty was known before . it may perhaps be of use to such as are forgers of calumny , to be told how inhumane a sin it is , and how peculiarly diabolical . i say peculiarly diabolical , because it hath pleased the holy ghost to give the devil the name of {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} diabolus . diable . diavolo . devil . devil , even from that his chief property , of raising calumnies and framing lies . thence said our saviour to the iews , ye are of your father the c c joh. 8. 44. devil , who when he speaketh a lie , he speaketh of his own : from whence there is nothing more evident , than that the devil is the d d ibid. father as well of lyars , as of lyes . it may also be of use to such as are able to believe the most incredible narrations , to consider the deceitfulnesse of that old proverb ( to which they trust and give credence ) to wit , that a great deal of smoak doth argue at least some little fire : for the most impure dunghil may smoak and vapour , when yet there is not the least fire that can be pretended to be the cause . and therefore if any man shall liken me to that ( e ) dragon of e e correp . corr. epist. ded. 2. p 16. hell , rev. 12. 15. or † † id. ibid. p. 15 e that dragon was the old serpent , the devil and satan , rev. 20. 2. use to call this copy of harmlesse notes , daemon meridianum , that is , a masculineneuter-noonday devil , his reader must not think so hardly of my person , or my papers , as to give the least credit to such reports , till we are able to shew him some cloven feet . now because i am ascertain'd by several authors , that my notes and i shall be assaulted by some new machines of the old engineer , assoon as a stationer shall be found of a more daring complexion , than those that hitherto have refused to thrust the things into the light ; and because it is easier of the two , to prevent a calumny , then to expel it ; and because i would abstain ( as much as in me lyes ) as well from every appearance , as from every kind of so great an evil , as that of raising a false report ( which i so groundedly hate , and so feelingly condemn , that if through ignorance or credulity i have wronged any man , i will , upon knowledge of any such wrong , make as ample satisfaction , as i am able to require from my delators ) i say , for these good reasons , i think it fit that i vindicate my self and others , from the least suspicion of having injur'd the late most learned and pious primate of armagh , whose utter di like and rejection of all the doctrines of geneva , touching the points in debate betwixt my neighbours and my self , i did publickly affirm , not without just ground and mature deliberation . for which , however i am censur'd and threatned too , yet am i not able ( being innocent ) either tobe troubled at such unkindnesse , or to be scared with such bugs . for first i spake what i spake ( and i speak it still ) to the immortal honour of that great prelate , who preferred truth before error , although the error was such as had first possest him . the first point of honour is to repent us of our sins ; and the next to that , is to retract our aberrations . if i had spoken without witnesse , i had but charitably err'd , because in materia favorabili , non odiosa . i said no more of my lord primate , than of king iames , and bishop andrews , & melanchthon , who in the declining part of their lives , did also change their iudgements unto the better . i said no more in effect , than that the reverend primate did conform his iudgement ( and so professed not long before his death ) to all the fathers of the church for the first four centuries after christ ; as even the adversary must grant , unlesse he will venture to accuse s. austin's * * prosp. aquit . in epist. ad august . p. 886. second . in saying , that the primate did embrace the doctrine of vniversal redemption , ( which i can prove by many most unquestionable persons , who had it poured into their ears by the primates own mouth ) i do as good as say all , although not all i have to say . and yet in saying that , i say no more , than that his lordship did concur with the evangelist s. iohn , who hath delivered his belief in these plain words , that iesus christ the righteous is the propitiation for our sins ; and not for our sins onely , but also for the sins of the whole world , 1 ioh. 2. 1 , 2. in a word , whosoever shall appear to hold that negative ( which by being but a negative will be impossible to be proved ) that my lord primate of armagh did not declare his rejection of those opinions which i resist , and which himself had embraced in former times , will wrong the memory of the bishop , to whom in singlenesse of affection i have done this right . and of what i now say , or said before , i am ready and willing to give a satisfactory account , either privately , or publickly , to friends or enemies , as occasion shall serve , or need require . what i said will be proved by several learned and grave divines , who had conference with the bishop upon that subject , and will be glad , upon just occasion , to attest the same under their hands . and to vindicate my self in this particular , as well as the friends of the bishop , who are the witnesses of his chan● , and of the bishop himself especially , who●e is the happinesse and the glory to have profest it , was one of my principal inducements to give the reader this little post-script . the end . notes, typically marginal, from the original text notes for div a90682e-220 * correct copy of notes . p. 6. † note , that though they often make god the author of sin , and use that word , as we i as worse , yet they o●ten confess it to be blasphemy ; which makes me say they have not dared to deny my principle , because when they have , they have not dared to stand to it , but have rather denied their own hand-writing . * grot. r lig . ●raef sect 5. p. 5. * jam. 3. 11. † mat. 12. 33. * mat. 7. 18. ezek 3. 6. mat. 11. 21. * deut. 29. 29. 1. notes for div a90682e-5580 john 8. 7. rev. 12. 10. 9. 11. joh. 8. 14 , 44. episc. winton . in iud. de art . lamb . rom. 11. 33. psal. 36. 6. notes for div a90682e-8830 sic prop●nam , sic asseram , ut veritati quae nec fallit , nec fallitur , semper inhaream , semper obediens consentiensque reperiar . fulgent . ad monim . l. 1. sub in it . nec inest i●s quae de libero arbitrio patre● quidem & neoterici asseruerunt , ea quam olim nonnulli putant impietas , si haecrite modò accipiantur , & sicut ipsi scriptores ea accipi volu●runt . apud cassand . consult . p. 130. in prafat. ad vind. grat. p. 3. gal. 6. 1. prov. 19. 3. l. 3. 〈◊〉 . 23. sect. 6. p. 324. l. 3. c. 24. sect. 13 p. 333. ☜ l. 1. c. 18. sect. 4. p. 71. l. 1. c. 17. sect. 11. p. 66. ☜ 〈◊〉 . 1. c. 17. sect. 5. p. 64. l. 1. part . 1. digr. 10. c 1. sect. 4. p. 125. ☜ ibid. sect. 12. p. 140. ☞ ☞ in serm. de pro. c. 5. &c. 6. & sic ci●atur l. 〈◊〉 . part . 1. p. 36. l. 1. c. 18. sect. 1. p. 68. ☞ ☞ l. 2. part . 〈◊〉 . p. 142 , 143 , 147 148 , &c. ☞ the first principle . proved by scripture . a p●aedestinare deum homines ad peccata , aut poenas , in s. scripturis non di●itur , sed eos ad vitam ●ternam prad stinare dicitur , quos vocare decernit . grot. in riv. ap. disc. p. 52. b quatuor priores articuli lambethani sunt d●praedestinatione & reprobatione ; quarum illa significatur rom. 11. 33. hac psal. 36. 6. epis. wint. de artic. iudic. a exod. 20. 1. rom. 6. 12. b 1 tim. 1. 20 c deut. 11. 18 , 26. d psal. 5. 4 , 5. & 45. 7. isai 61. 8. e deut. 5. 29. f rom. 1. 18. gen. 2. 17. g isa. 7. 13. h psal. 8● . 13. i isa 5. 3 , 4. k ezek. 18. l vers . 2 , 29. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . chrysost●●n c. 1. ad eph. homil. 1. p. 1036. august . in haec . 6. tertull. adversus marc. l. 1. c. 1. duos de●s adfert tanquam duas symplegadas naufragii sui . quis iste de●s tam ●onus , ut ab illo malus fiat ? ibid. c. 23. ibid. c. 26. jam. 1. 13 , 14 , 15. 1 cor. 10. 13. teren. in eunuch . jam. 1. 15. ps. 106. 29. vide cornel. agrip. de vanit . scient. dan. 9. 7. eccles. 7. 29. proved secondly by reason . hook . eccl. polit. l. 1. eph. 1. 11. gen. 1. 31. * nec tamen idc . r●o sumus stipites , ea enim nobis ut velimus & possimus concedit . bez. in eph. 1. 11. * bene volumus , on quidem natura , sed quia deus ex mala voluntate bonam fecit . ad philip . 2. 13. * liberum & sui arbitrii & suae potestatis invenio hominem à deo institutum ; nullam magis imaginem & similitud●nem dei in illo animadver●ens , quam ejusmodi status formam . tertull . advers. marc. lib. 2. c. 5. see also cap. 6 , 7. proved by antiquity c. 2. sect. 18. a tametsi deus creat & conservat naturem , tamen causa peccati est voluntas mal●rum , viz. diaboli & impio●um hominum , quae avertit se à deo ad alias re● , contra mandata dei . august . confess . artic. 6. b aliquos ad malum divinae potestate praeordinatos esse , non solum non credimus , sed etiam si sint qui tantum malum credere velint , cum omni detestatione in illis anathema di●imus . synod . aurasic . can. 25. notes for div a90682e-16720 the first inference . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . ammonius in joh. 8. our selves we condemn as the onely causes of our own misery hook . lib. 5. sect. 72. proved by scripture in the negative . c. 18. v. 32. 2 pet. 3. 9. veteris haec ecclesiae sententia fuit , velle deum conversionem ad salutem omnium , non tantum genera singulo●um , sed singulos generum intelligens . gerard . voss . in pelag. hist. l. 7. thes. 2. * gratiam salutarem non existimo conferri omnibus , sed ●amen omnibus 〈…〉 ferri ; & ●r●sto esse de●m ut confera●ur . epise . wint. de ar●ic . lamb . omnibus offer●ur dei miseri●ordia . nemo ●llius expers ●st , ●isi qui re●uit . bernard . serm. 1. in purif . mar. in the affir●ative . hos. 13. 6. 2 pet. 2. 1. prov. 19. 3. vers . 20. wisd. 1. 13 , 14 , 15 , 16. proved secondly by reason . * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . * rom. 7. 8. vers. 13. * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , apud lucianum dr * ideo praesciverit , qu●a d●creto s●osi● ordinavit . and for no other reason , nisi quia d●o ita visum est . calvin . instit. l. 3. cap. 23. sect. 7. p. 325. † non percipit se dicere , ea quae vera sunt , eo ipso quod vera sint , falsa sunt . august . contra faustum . * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . origen . contra celsum ▪ l. 4. isidorus pelusiota quarenti , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , respondit , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . * loco super●us paulo citato . * id●irco jurat , ut si non credimus promittenti deo , credamus saltem pro salute juranti . hieron. epist. 46. o beatos nos , quorum causa deus jurat ! o miserrimos , si nec juranti credimus tertul. l. de poenit . cap. 4. eccles. 15. 12. 1 jam. 1. 15. 2 rom. 6. 23. 3 rom. 6. 21. poterit deus velle voluntate signi & appro●ante , ut homo non labatur ; interea voluntate beneplaciti statuere potest gratiam efficacem negare , ex quo infallibiliter & efficaciter sequetur ut labatur . twiss. in v●● . grat. l. 1 de praed. sect. 12. p. 140. † ●os . pela . hist. l. 6. thes. 2. * quod dicere p●riculosum , ad ●disicationem proferendum est . tertul. de poen . cap. 5. * decretum horribile quidem fat●or , inficiari tamen nemo poterit . calv. 〈◊〉 . stit . l. 3 : c. 23. sect. 7. lib. 1. part . 1. sect. 13. p. 140. proved thirdly by antiquity . ignatius in ep. ad magnes . p. 53. edit. vsser . iustin martyr . in apolog. prima pro christianis pag. 35. edit. sy●burg . 1593. tertull. contra marcion . l. 3. c. 24. edit. iun. a. d. 1597. lib. 2. cap. 5 , 6. clemens alex. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 24. edit. commel . vide & clem. rom. l. 1. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} cap . 45. theophil . ad autol. l. 3. p. 33● . edit. basil . 1555. origen . tract. 34. in matth. p. 194. athanas . orat. de incarn. verbi dei . t. 1. p 45. macar●us homil. 26. p. 230. homil. 30. p. 53 basil . homil. in psal. 29. p. 80. ambros. l. 2. de secunda interpellat . david . c. 11. hilarius diacon . in epist. pauli in rom. c. 3. & 9. idem ad 1 tim. 11. chrysost. in 1 tim. c. 2. p. 1556. idem ad eph. c. 1. hom. 1. p. 1036. hieronymus advers. pelagianos l 2. sub finem , & ad eph. c. 1. primasius in 1 tim. 2. damascenus l. 2. orth . fid. c. 29. idem contra manichaeos p. 375. edit. basil . 1578. oecumenius ad 1 tim. 2. anselmus in matth. c. 6. bernardus serm. 5. in natal . dom. idem serm. 1. in purif. . mar. grotius in rivet . apolog. discus . p. 97 , 98. august . in lib. de spiritu & litera ad marcellinum c. 33. idem . serm. 38. de sanctis . * nihil aliud accipiendum in isto augustini sermone existimo , quo ad interitum quosdam praedestinatos firmat , &c. fulgent . ad monim . l. 1. prosper ( seu august . ) ad object . vincen . artic. 2. & sequ. * causam reprobationis certum est hanc esse , viz. peceatum in hominibus . melancht. . in locis theolog. de praedest . p. 316 , 317. idem ubique ait petrus molinaeus in sua anatome arminianismi . d. over allus theol. cantab. professor de sententia ecclesiae anglic. &c. cap. 1. cap. 2. de morte christi . artic. 2. artic. 7. artic. 31. calvin . ad heb. 9. 28. idem ad rom. 5. the total sum of the citations . * the english reader may be pleas'd to observe , that these last words are translated out of prosper in his vindication of augustine his dearest friend , who is the only father ( i can hear of ) whom our adversaries are willing to be tryed by in this businesse . ( see the confession of dr. twiss. in vin. dic . grat. l. 1. dign . 8. sect. 4. p. 110. ) the result of all . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . plotin. enn. l. 2. p. 263. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . hierocl. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 258. notes for div a90682e-25980 the second inference . explain'd . proved by scripture . gen. 2. 17. chap. 4. v. 7. deut. 11. 26 , 27. gen. 18. 21. rom. 10. 9. mat. 6. 15. 2 t●m . 2. 12. rev. 2. 22. ioh. 8. 24. 2 the . 1. 7 , 8. mar. 16. 16. mat 1. 21. tit. 2. 14. luk. 1. 74 , 75. mat. 25. 41 , 42. iu●g . 1. 7. rom. 2. 6 , 11. gal. 6. 7. wisd. 1. 12. proved secondly by reaso● . * note , reader , that the execution of gods decree justly answering to his decree , doth shew the reason of the reasons which now ensue ; and is therefore noted in this third edition , because mr. whitfield and mr. barlee comprehended it not in the two first ; or at l●ast dissembled their comprehensions , because they found no other way of escape . † gen. 3. 17 , 18 rom. 2. 4 , 5. * rev. 22. 17. act. 17. 27. mat. 28. 19. luke 24. 47. john 20. 31. luke 9. 5. luke 12. 47. cap. 20. v. 47. mat. 11. 20 , 21 , 23 , 24. mat. 10. 15. iohn 3. 19. psalm 58. 4. calvin . in institut . l. 3. cap. 23. sect. 7. mortem non vult deus , in quantum vult poenitentiam ; sed experientia docet , ita eam velle , ut cor peccatoris non tangat . idem in ezek. 18. prov. 1. 26. 29. * luke 19. 13. 20. 1 ioh. 2. 2. rom. 14. 15. 1 cor. 8. 11. ioh. 1. 9. cap. 3. v. 19. ionah 3. 4 , 10. 2 king. 20. 5. 1 king. 21. 29. * isa. 28. 21. * lam. 3. 33. hos. 11. 8 , 9. exod. 32. 14. iam. 2. 13. ineptissimae blasphemiae , prod●giosa mendacia , diabolicus mendaciorum indiculus . leguntur apud prosp. in praefat. respon. ad object . vinc. * proved thirdly by antiquity . † solent veteres &c. & scholastici in ea acq●●sc●nt , &c. non a●ia ratione quae futura sunt praev●deat , nisi quia ita ut fierent decre●it . calv. instit. l. 3 23. sect. 6. nec abs●rdum videri d●b●● , d um non mo●o primi hominis casum , & in eo posteror●m ruinam praevidisse , sed arbit●io quoque suo dispensasse . idem ibid. sect. 7. nemo eligitur nisi ●am distans ab illo qui rejicitur : vnde quod dictum est [ quia elegit nos deus ante mundi constitutionem ] non video quomodo sit dictum , nisi de praescientia fidei & operum p●etatis . & mox — iacobus non ●l●ctus est ut fierct bonus , sed bonus sactus eligi potuit . augustin . ad simplicianum l. 1. quaest. 2. noluit ●rgo esau , & non cu●urrit . sed etsi voluisset , & cucurrisset , dei adjutorio pervenisset , nisi vocatione contempta reprobus fieret . id. in l. ad sim. numquid iniquitas est apud deum ? absit . iniquum e●im videtur , ut sine ullis bon●●um malorumve operum meritis , unum deus eliga● , od atque alterum . id. in ene●irid . cap. 98. non necessitatem pereundi habuerunt quia praedestinati non sunt ; sed ideo praedestinati non sunt , quia tales ●u●uriex voluntaria praevaric atione praesciti sunt . prosp. ad gallorum cap. 3. edit. basil . 1121. illos ruituros propria ipsorum voluntate praes●ivit , & ob hoc a filiis perditionis nulla praedestinatione dis●revit . id. ibid. a● cap. 7. omnium quidem hominum . deus creator est , sed nemo ab co ideo creatus est ut pereat . idem ad object . vinc. 3. ideo omnibus opera sanitatis de●ulit , ut quicunque perierit , mortis suae causas sibi ascri●at , qui cura●i noluit , cum remedium haberet quo posset evadere . ambros. lib. 2. de cain & abel cap. 13. etiam his qui mali sint f●turi , datur potestas conv●rsionis & poenitentiae . hieron. lib 3. adversus pelagianos . dilectio & odium d●i●vel ex praescientia nascitur futurorum , vel ex operibus . idem ad malach. 1. si dies aequaliter nascitur omnibus , quan ▪ to magis christus ? — cum singuli ad donarium vocentur , quid est ut quod a deo aequaliter distribuitur , humana interpretatione minuatur ? cyprian . epist. 76. * patet omnibus fons vita : neque ab jure potandi qu●squam prohibetur aut pellitur . arnob. adversus nat. lib. 2. the sum of all that hath been said . 2 pet. 3. 7. ier. 51. 56. 2 thess. 1. 8. an obvious expedient●o reconcile dissenters . qui non sunt praedestinati ad salutem , necessario propter peccata condamnabuntur . art. lamb . 4. atque id necessariò , ( si sic loqui placeat ) sed necessitate ex hypothesi , non absolutâ ; id est , ideo quia peccarunt , non autem ideo quia non sunt praedestinati . epis. wi●t . iud. de art . lamb . the probable cause of the dissention is a mistake of gods praescience . the mist●ke is endeavoured to be rectified . * isa. 41. 22 , 23. acts 15. 18. psal. 139. 2. † boe hius de c●nsol . philosoph. lib. 5. by the confideration of a twofold necessity in events . duae sunt necessitates . simplex una , veluti quod necesse est omnes homines esse mortales : altera conditionis , ut si aliquem ambulare scias , eum ambulare , necesse est . boeth . de con. phil. lib. 5. ecclus. 15. 14. and by a right application of a twofold will in the almighty . chrysost. in epist. ad eph. c. 1. homil. 1. damascen . l. 2. orth. fid. c. 29. prosp. in respon. ad obj. vincen . sub finem . anselmus in mat. cap. 6. concil. tolet. 8 , cap. 1. rom. 12. 18. notes for div a90682e-42530 the second principle or ground of my belief in this businesse . explained . act. 4. 12. john 6. 44 , 65. a phil. 1. 6. and 2. 13. heb 12. 2. b luke 19. 13 , 26. c 1 cor. 15. 10. d 1 cor. 4. 7. iam. 1. 17. 1 cor. 1. 31. psal. 115. 1. reconciled with choice , which is irreconcilable with irresistibility : a object . 1. si dens bon●s ▪ & praesci●s mali , & p 〈…〉 tens depeller● , cur ho● nem labi passus est ? res● . liberum , & sui arbitrii , & suae potestatis invenio ●ominem , & seq. b object . 2. homo ita d●bu●t institui , ut non possit cadere . 〈…〉 esp . ergo ●onum suum haberet ●mancipatum sibi à deo : et on●s aut malus necessita efuisset inventus , non volu●tate : nec b●ni nec mali merces jure pensa ▪ etur ●i . tertul. advers. marc. l. 2. c. 5 , 6. † 1 proved by scripture . phil. 2. 12 , 13. liberi arbitrii nos condidit deus . nec ad virtutes , nec ad vitia necessitate tra●imur . alioqui ubi necessitas , ibi nec damnatio , nec corona est . hieron. contra jovinian . c. 2. valet liberum arbitrium ad bona , si divinitus adjuvetur ; quod fit humiliter pet●ndo & faciendo . augest. epist. 89. psal. 119. 32. iohn 8. 32. tertull. loco citato . * 2 cor. 5. 20. deut. 30. 15 , 19. ios. 24. 15. † 2 proved by reason . illud proprie dicitur irresistibile , cui resistere nemo potest , quamvis vellet . twiss. in praef. ad vin . grat. sect. 9. p. 3● . in actu volendi locum non habet . in loco citato . ex hujusmodi autem oper●tione divina existit necessitas effectus , cum ipsa libertate v●luntatis consent . en● . ibid. the grounds of the opposite mistake removed , by rightly distinguishing betwixt infallible and necessary . betwixt sufficient , effectual , and unresistible . betwixt action in general , and volition in particular . betwixt taking and chusing . betwixt voluntary and spontaneous . ecclesiasticus 15. 13 , 14 , 15 , 16 , 17. a result of the whole in two examples . mat. 25. 28. and that cleared from an exception . * saulum tam dei spiritus vertit in prophetan , quam & malus spiritus post●ain apostat●m . iud●m aliquandi● cum electis dep●●atum post●a diabolus intravit . tert. de anima c. 1. † si regeneratus & just ficatus in malam vi●am sua vol●ntate r●lab●tur , certo is non potest d●cere , 〈…〉 on acc●pi , q●●a acc●ptam gratiam dei suo in malum arbi●●io l●bero amisit . aug. de grat. & corr. c. 6. &c. 9. notes for div a90682e-54930 the decr●e of election conditional and respective . quâ gratiâ non nova voluntas creatur , neque invita voluntas cogitur ; sed infirma sanatur , depravata corrigitur , & ex mala in ●onam convertitur , ac interi●re quodam modo trabitur , ut ex nolente volens efficiatur , & divinae vocationi libenter consentiat , &c. august . de grat . & lib. a●b . ad valent . cap. 13. sicut praescit , praedestina● , & propterea praedestinat , quia quale futurum sit praescit . malatantum praescit , & non praedestinat . aug. in resp. ad calum . pelag. sub initium l. 6. ●ypognosticon . proved by reason from its being respective of our being in christ , and of the conditions by which we are so . eph. 1. 4 , 6. rom. 8. 39. 2 cor. 5. 15. and from the nature of election . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . oecum . apud episc. wint . de artic. lamb . ●●d . non tamen electio praecedit iustificationem , sed electionem iustificatio . nemo enim eligitur , nisi ●am d●stans ab illo qui rejicitur . vnde quod dictum est , quia eleg●t nos deus ante mundi constitutionem , non video quomodo sit dicendum nisi praescientia . august . ad simpl. 1. 2. proved by scripture . joh. 8. 51. gal. 6. 7 , 9. rev. 3. 20. eph. 1. 9. aug in s●rm . 28. de sanct. idem contra 2 epist. pelag. l. 3. c. 2. idem de sp. & lit. ad marcell . c. 33. and by antiquity , from the concessions of anti remonstrants . patres hic nullo modo audiend● , qui ad praevisionem hoc referunt . beza in rom. 11. 2. edit. 2. twiss. in vin. gr l. 1. part . 1. digr. 8. sect. 4. p. 110. august . de bono ●ersever . c. 19. & 20. twiss. loco citat● . the conclusion . * rom. 2. 11. * verse 14. a 1 cor. 15. 10. b philip . 4. 13. a little starre, giving some light into the counsels and purposes of god revealed in the scriptures. or a catechisme, wherein these ensuing principles. 1. what god is, and how he manifests himselfe. 2 why he made the world and man. 3. mans condition, what, 1. by creation. 2. by his fall. 3. by being restored by jesus christ. 4 the uses and ends of the law. 5. what the gospell is. 6. justification what it is. 7. sanctification what, and how it is wrought. 8. what repentance is. 9. the use and ends of the scriptures. 10. what true prayer is. 11. baptisme, and the lords supper, why, and how used. 12. generall redemption what, and how to be adjudged of. 13. resurrection and judgement what. 14. heaven and hell what, in truth and misterie. all which are briefly by way of question and answer opened and explained. / by vvilliam mason. mason, william, anabaptist. 1653 approx. 271 kb of xml-encoded text transcribed from 102 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). a89645 wing m948 thomason e1505_1 estc r208669 99867597 99867597 119914 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a89645) transcribed from: (early english books online ; image set 119914) images scanned from microfilm: (thomason tracts ; 192:e1505[1]) a little starre, giving some light into the counsels and purposes of god revealed in the scriptures. or a catechisme, wherein these ensuing principles. 1. what god is, and how he manifests himselfe. 2 why he made the world and man. 3. mans condition, what, 1. by creation. 2. by his fall. 3. by being restored by jesus christ. 4 the uses and ends of the law. 5. what the gospell is. 6. justification what it is. 7. sanctification what, and how it is wrought. 8. what repentance is. 9. the use and ends of the scriptures. 10. what true prayer is. 11. baptisme, and the lords supper, why, and how used. 12. generall redemption what, and how to be adjudged of. 13. resurrection and judgement what. 14. heaven and hell what, in truth and misterie. all which are briefly by way of question and answer opened and explained. / by vvilliam mason. mason, william, anabaptist. [14], 186 p. printed by g.d. for giles calvert at the black spread-eagle neer the west end of pauls., london, : [1653] publication date from wing. annotation on thomason copy: "may. 24 1653". reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published 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make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng catechisms, english -early works to 1800. christianity -essence, genius, nature -early works to 1800. 2007-05 tcp assigned for keying and markup 2007-06 apex covantage keyed and coded from proquest page images 2008-04 elspeth healey sampled and proofread 2008-04 elspeth healey text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion a little starre , giving some light into the counsels and purposes of god revealed in the scriptures . or a catechisme , wherein these ensuing principles . 1. what god is , and how he manifests himselfe . 2. why he made the world and man. 3. mans condition , what , 1. by creation . 2. by his fall . 3. by being restored by jesus christ . 4. the uses and ends of the law. 5. what the gospell is . 6. justification what it is . 7. sanctification what , and how it is wrought . 8. what repentance is . 9. the use and ends of the scriptures . 10. what true prayer is . 11. baptisme , and the lords supper , why , and how used . 12. generall redemption what , and how to be adjudgedof . 13. resurrection and judgement what . 14. heaven and hell what , in truth and misterie . all which are briefly by way of question and answer opened and explained ▪ by vvilliam mason . that which we have seen and heard , declare we unto you , that ye also may have fellowship with us , and truly our fellowship is with the father , and with his sonne jesus christ . 1 joh. 1. 3. london , printed by g. d. for giles calvert at the black spread-eagle neer the west end of pauls . to all the saints , scattered ( particularly ) throughout oxford-shire , warwick-shire , and northampton-shire : and ( more generally ) throughout england , ( especially they under lower dispensations ) grace and peace be multiplyed . deare brethren , it is a sad thing to consider , how the saints , who are united , and made one , with , and in jesus christ , a by partaking of his spirit , b or divine nature : should yet be so disunited , and broken off one from another , by yielding to much to that c spirit of the world , or rather to that principle of d envy , and malice , which sathan the god of this world labours to throw in amongst them ; is it not cause of much sadness and grief , to see that a little difference in opinion produceth great breaches , and much estrangedness in affection ? and yet this difference being weighed in the ballance of true judgement , will be found no difference amongst them who are truly saints . indeed , e there are some who say they are jewes , and are not , but doe lie ; and these are some of them high in notion , but altogether without life , and power of godliness , and the difference between the saints , and such in point of sound doctrine , is very great . but the saints , who are truly so indeed , f they all indeavour to keep the unity of the spirit in the bond of peace : they all know , and profess , that there is but one body , whereof they are members : and that there is but one spirit , by which they are united , and made one in this body : and that their hope , whereof they are not ashamed , is one and the same , being effectually called thereunto ; they all profess and acknowledge one lord , in whom they do believe ; and one faith , by which they believe , and one baptisme , through which they are not onely made conformable to christ in his death , but also are made like unto him in his glorious resurrection , unto newnesse of life : and are also annointed with him , to hold forth the same to others ; they all professe one god , who is the father , the fountain , the originall of all good ; who is above all in respect of his glorious power , and through whose infinite love and goodness , they all obtaine life and happiness ; and who is in them all , to act and carry them on , unto eternall glory . thus the saints , who are so indeed , hold correspondencie one with another in the substance of religion : and the difference between them is but a seeming difference , a difference in regard of manifestation : for to every one of us is given grace , according to the measure of the gift of christ . the lord dispenseth not alike to all , but to every one a measure as he will , and yet they may be all of one , and the same judgement , though some of a higher , and some of a lower degree , g moses had high and glorious manifestations , and yet he was of the same judgement w th the meanest of his saints in that generation : h paul was taken up into the third heavens , in respect of those glorious revelations , and high discoveries of god made known unto him ; i and yet he was as the saints were , that so he might perswade them to be as he was , k yea , he submitted to the weakness of the saints , that he might thereby bring them up into strength : al the differences among the saints at this day is onely about externall , and outward formes ; and observations , i which are all terminated in christ : when they once come to know him , and are m taught by him , as the truth is in him ; then they cannot look for him at any distance , for he is n in them the hope of glory . it is a great fault among children to begrudge one another of their fathers gifts : there be severall attainments among saints , or severall degrees of manifestations : o there be some babes , and some strong men , p and there is milk for the one , and strong meat for the other , they that be strong , were once weake , and they who are weak as yet , will in time grow strong ( my deare friends ) let us leave judging , and censuring one another , q for who art thou that iudgest another mans servant : let us indeavour unity , peace and concord ; let us walk in love , oh r if we could love one another with a pure heart fevently ! with what sweet imbraces should we receive , and injoy each other ? how would our heavenly father be glorified ? how would truth be advanced , and appear like it selfe ? and how would s errors , heresies , lyes and falshoods , run into holes to hide themselves ? yea , how soon might we expect to see our dread soveraign ( the lord jesus , comming forth gloriously , t and riding on prosperously , u conquering , and to conquer , and bringing the wheele over sin and flesh , and all sinners and ungodly men , x who hold the truth in unrighteousness ; and proclaiming that joyfull y jubile to all his , who are yet kept under by poverty , debt , &c. sin , ignorance , unbelief , weakness , clouds , forms , observations . friends , rest not in shadows , let your souls z inherit substance , christs kingdome is spirituall , a it is within , and it is above all outward observations , b it is not meat and drink , but it is righteousness , peace , and joy in the holy ghost : this little starre ( if it please the father of lights ) may lead you toward this king : or this little catcchisme may instruct you in the way to this kingdom . it presents you with no new thing , but cleers up old truths , and distinguisheth them from new errors . it comes not busling forth , stuft full of humane testimony , but it comes forward gently , and meekly , attended with divine evidence , and witness : ( dear friends ) first read , and then judge , but be not rash in censuring ; if any thing seem difficult , weigh the scriptures in the margent , and yet if difficulties and doubts still arise , c wait upon god by prayer , and supplication of the spirit . and he who is a revealer of secrets , and to whom interpretations doe belong , shall in due d time reveale the same unto you , if you cannot receive it at present , yet ye may in time ; but if not at all , yet take heed of condemning it for heresie , blasphemy . e christ was called a blasphemer , a devil , and that by saints in profession . truth hath been adjudged to be falshood and sound doctrine hath been condemned for heresie in all ages . if any dislike , or cannot receive it , because in some passages it may seem beyond his apprehension : let him know that the maine end of this is , to carry up his heart to christ above it selfe : and if on the other hand any shall despise it , and cast it away as too much below them : let such know , that it is not sent , but to the lost sheep of the house of israel , f and that the foolishness of god is wiser than men . to whomsoever it comes , it will bring this testimonie along , that it hath no self-ends at all , but comes meerly out of love to poore souls . deare brethren , let me now in one word beseech you to lift up your heads , for your redemption draweth nigh . g be making toward your heavenly rest , be longing after your fathers house , be owning of your own priviledges , be standing fast in your own liberty , h be getting out of babylon , ye have dwelt i long enough in confusion , long enough in the mount of outward observations : take up your carriages , raise up your hearts , k ask the way to sion , set your faces that way , if you can but get one step into new jerusalem , you are past all danger , here yee see sorrow , sighing , pain , fear , and death : here you say , oh that i were assured of gods favour ; oh , that i knew he loved me , &c. poore soules . if ye were but entred into christs spirituall kingdome indeed , if ye did but know god , christ , and the saints in the spirit , indeed your hearts would leap for ioy , did you but know l god in christ , christ in the saints , the saints united , and made one with god , in christ , by that one eternall spirit , m your hearts would rejoyce , your joy would be full , yea , n yee would rejoyce with joy unspeakable , and full of glory : o then you should see the tabernacle of god with men , and god dwelling with men , or in men : then should all teares be wiped away , and then there should be no more feare of death , no more sorrow nor crying , nor paine in respect of the losse of gods love , and favour : for all former things , ( as namely , all low , and carnall apprehensions of god , which caused feares , doubts , distractions ) would be passed away : p for there shall be no night , nor clouds to hide his love , but they that be his servants , shall serve him in spirit and truth , and they shall see his face with joy , and his name ( or glory ) shall be in their fore-heads , or shine forth in them to his praise , and they shall reigne with him here in joy , and glory even in this life , and shall at last injoy him in unconceiveable , and eternall glory , of which this is but a tast . brethren , q the grace of our lord jesus christ be with you all . amen . your most affectionate friend , and brother in chist iesus , william mason . a little starre , or catechisme ; &c. quest . what is the end of catechizing ? answ . to instruct the ignorant in the knowledge of god , and of themselves . q. is there a god then ? a. yes : psal . 19. 1. the heavens declare that there is a glorious god , and the firmament sheweth forth his handy work . q. what is god ? a. god is an eternal spirit , having his being in , and of himself ; infinite in wisdome , in power , in justice , in mercy , and goodnesse ; yea , who is all these in highest perfection . q. how doe you know that there is a god ? a. first , by his works of creation and providence , whereby his eternall power and god-head are wonderfully manifested . and secondly , by the scriptures , which doe abundantly declare him . but thirdly , and chiefly by his spirit , which he hath given us , 1 john 4. 14. and 20. q. how many gods be there ? a. there be many that are called gods , but to us there is but one god ; who is one intire , invisible , glorious being ; comprehending all things , filling all things , and who is not confined , nor comprehended 1 kings 8. 27. q. why then are the names and titles of god given to more than one , namely to three , called the three persons in the trinity , the father , the son , and the holy ghost , if there be but one god. a. god hath been pleased in much wisedom and goodness , to manifest himself by , and under these three denominations or titles ; not that there are three gods ; but rather so many various discoveries , and makings forth of one and the same god. q. what conceive you of god when he makes himself known by the name of father ? a. first , that he is the fountain , the root , the originall of all good to all men , in relation to the outward condition : and secondly , and chiefly , that of and from himselfe , he doth bring forth glorious discoveries and dispensations , of infinite love and goodnesse , toward the sons of men ; electing and adopting them for himself , drawing their souls up unto himself , and making them partakers of himself . eph. 1. 4. 5. john 6. 44. q. what conceive you of him when he makes forth himself by the name of sonne ? a. here is held forth a second way of his inexpressible love to man , for here is a wonderfull condiscention , the glorious god manifesting himself in the flesh , taking on him our nature , and our flesh becoming immanuel , or god made one with us in the flesh ; and in our nature and our flesh , fulfilled all righteousness for us , subjected himself in the flesh to death , and curse , to satisfie divine justice , which we had offended , that by this means he might 〈◊〉 〈◊〉 us from that wrath , and curse , which we had deserved q. and what doe you understand , when he makes himself known by the name of holy ghost , or holy spirit ? a. by this is manifested a third way of his abundant goodness , for by his spirit , which is the powerfull working of his love in the hearts of his people , he reveals and communicates himselfe , with all the riches of his grace and love unto them , yea , by which he sanctifies and transforms them into his own image , fulfilling all righteousness in them ; and whereby he takes them into union with himselfe , to live in him . q. why did god make the world ? a. god , who is infinitely glorious in himselfe , yea , who is an overflowing fulnesse of all glorious excellencies , needed not the world to add to his glorious perfections : but he made the world for the manifestation , and declaration of his glory . q. could not the glory of god shine forth sufficiently , without the work of creation ? a. no , that infinite and transcendent fulnesse of wisedom , power , and good●●●● that is in god , and which is god , could not contain it selfe ; but must of necessity break forth into action , for wisdom ; power , justice , &c. are not really such , except they act like themselves . q. might not man have been well spared in the creation . a. no , the least , even the most contemptible creature , serves much to advance the praise of the creator : but man being the excellencie of the creation , for whose use and service were all other creatures made ; yea , in whom , and to whom the lord principally intended the manifestation of all his glorious excellencies , could not possible be wanting . q. doth not the wisdome and power . &c. of god as plenifully appeare , in making all other creatures , as in man ? a. the whole creation , though it be not sensible of the glory of god , yet doth in a silent way declare and shew forth the infinite wisdom , power and goodness of god to man , every creature being made to his use , some for his delight , some for his food , some for his rayment , some for medicine , and others for instruction in wisdom , providence , and diligence : but god , in making man , intended a creature that should be apprehensive of his glory , that so he might be telling and speaking forth his praise to others : yea , and who also should be capable of his glory , that so he might inherit it , and live in it , and also act to the praise of it . q. in what condition and estate was man created ? a. mans condition was every way happy , being made in the image of god , full of wisdom , righteousness , and holiness : and for the outward wanting nothing that might serve for his comfortable refreshment and delight . q. did god appoint man any imployment ? a. man was not made to live idlely , but to exercise those abilities which god gave him to his praise . q. did the lord impose any law upon adam , or was he left to his own will ? a. the lord , to shew his soveraignty over man , and also to make him know that he was but a creature , and ought to do him homage and service , did ( by giving him a law ) bind him to obedience , gen. 2. 17. q. was man fully able to obey god , and keep his law ? a. the lord commanded nothing unto man , but what he was able to do with comfort and delight : neither did he restrain him from any thing , that might in the least have added to his happiness , and which also he was not fully able to forbear q. did god lay any penalty upon him in case he disobeyed ? a yes , the greatest and sorest that could be imagined , even the loss of his favour and love , which in it self is misery sufficient : and not onely so , but also to be thrown under as much wrath , as divine justice could inflict , and that eternally . q. seeing mans condition was so happy , the law he was under so easie , and the penalty ( in case he offended ) was so great , how then came it to pass that he disobeyed ? a. man being a creature capable of happiness and glory , and so acting as he imagined , towards his own happiness , was deceived in the way he sought it . q. how was it possible , that man being so wise and holy , could so much forget his loyalty to his maker , and seek for glory in a sinful way ? a. the devil , who is a murtherer , came with great subtilty , and by good words , and fair speeches pretended great love to man , ; but intended his ruine , and setting upon the weakest part of man , therein perswaded him , that god ( by saying that restraint upon him ) kept him back from happiness : but he lyed unto him . q. what is the devil ? a. an evil angel or spirit , who ( because he kept not his first estate or principality wherein he was created ) was justly thrown down into irrecoverable destruction ; he being envious at mans happy condition , sought by all means to deprive him of it . q. did adam find and enjoy the wisdome and happiness the devil told him of ? a. no , but the quite contrary ; for now he saw his own folly : for instead of delighting himself in god , and conversing with him , he could not now endure the sight of god , but hid himself from him . q. how did god take the matter at adams hand ? a. very ill , he being greatly dishonoured , his commandment being broken ; and being infinite in holiness , could not be but greatly displeased . q. seeing god in making of man , chiefly intended his own glory ; and man now having so much dishonoured him : did not god then lose his end and expectation concerning him ? a. the lord was greatly dishonoured indeed by mans sin and rebellion , but yet he did not fall of his glory ; for by this means there was a way open , not onely for the declaration of his infinite justice , but also for the manifestation of his unconceiveable love , and unspeakable goodness . q. it may seem then , that god did lay a necessity of sinning upon adam , seeing he is so much glorified by his sin ? a. god did not necessitate adam to sin , no more than he did jacob to obtain the blessing by a lye ; neither was be glorified by adams sin , as it was sin and rebellion against his holy will ; for so he hated it , and abhorred it , and could not in justice but punish it , and that severely : but herein doth he appear exceeding glorious , in that he could bring good out of evil , and take occasion thereby , to magnifie the riches of his grace , even towards those poor souls who had plunged themselves into misery and destruction . q. what was mans condition after he had sinned ? a. man had now brought himself by his sin , into a very miserable and wretched condition , being deprived , not onely of the company of god , but also of the comfortable apprehension of his love and favour ; yea , and hereby also became sensible of that heavy and unsupportable wrath and curse , which was due unto him for the same . q. was mans outward estate any way changed by his sin ? a. there was a wonderful alteration in his outward condition also , first , for his habitation , being seated in that goodly eden , or glorious paradise ; wherein were all variety of pleasant objects to delight his senses . secondly , for his imployment , it was every way desirable , delightful , and easie . and thirdly , for his dominion , and power , he was lord of all the creatures , they were all at his command , and for his service : but now having sinned , he was cast out of paradise , into the wide world , which was like a wilderness , it not being dressed not rained upon ; wherein he is constrained to lay his bones hard to work , and sweat for bread before he eat it ; and was thereby also become so faint ▪ hearted and cowardly , that he was affraid that every creature that looked upon him would kill him . q. mans condition was now miserable indeed , but had he neither will nor power to help himself ? a. man was in this condition as one that is dead , having now neither strength nor desire to act toward his own good . that he had no will , appears by this ; when god called for him , he ran away and hid himself ; and also when the lord reasoned out the matter in a gentle and peaceable way , he began to excuse himself , and shift off the business to another , but had no mind to cry guilty . and to shew that it was altogether impossible for him to attain the love and favour of god ( which is life ) by any power of his own , or by any meanes he could devise : there was placed between him and life , irresistable power , and unavoidable danger , cherubims , and a flaming sword , turning every way to keep the way of the tree of life . q. seeing mans condition was at first every way so happy and blessed , how could it be possible that by one offence he should become thus extreamly and unavoidably miserable ? a. mans felicity did not altogether consist in that he was made happy by vertue of his creation , but in that he was in the love and favour of god ; that being the main pillar whereon his blessedness , his joy , his comfort , yea , and his very life depended ; but when he would leave the counsel and command of god , and hearken to satan , the utter enemy of god , and follow his counsel , and obey his command , he deprived himself ( and that justly ) of all that blessed and comfortable enjoyment of gods love and favour ; and not onely so , but was now become the bond-slave of satan , and led captive of him at his will. q is there then such danger in sin ? a. the nature of sin is exceeding dangerous , it deprived man of all comfort , joy , and happiness both in his soul , and in his outward condition also , and exposed him to all miseries in his soul and outward estate : and not onely so , but it is also very poysonous ; satan that foul spirit being now possessed of mans heart , hath tainted and corrupted his whole nature , soul , and body , in all the powers and parts thereof ; so that now he was not able of himself to think , act , or speak any thing that is good , or of god , but altogether that which is evil , and of the devil . q. man being now wholly corrupted , and abominable in his actions , and being joyned also with satan against god ; how then came it to pass , that god ( who is infinite in justice ) could forbear , and not execute upon him that penalty which he at first denounced against him in case he disobeyed ? a. that infinite and over-flowing fulness of love which is in god , or rather which is god , could now no longer be kept in ; for now he begins to act like a father , whose bowels yearn after his children ; and though he carryed ▪ the matter strange a while , yet notwithstanding , love breaks forth , and acts like it self : and instead of proceeding to execution , he begins to comfort him , revealing to him his purpose in the mysterie of christ ; and out of the bottomless depth of wisdom , declaring , that he could be just in justifying the ungodly , condemning the sin in the second adam , who was to arise of the seed of the woman ; and though the devil had been too hard for them , and spoiled them of their present happiness ; yet at length the womans seed should overcome the devil , and ransom them , and redeem them from his slavery , and put them into a safer condition than they had lost . q. was adam fully restored ( by vertue of this promise ) unto that happy condition which at first he enjoyed ? a. mans condition was at first happy , in that he could act righteousness , and so keep himself in the love of god ; but when he by sin had disabled himself , and could act nothing but unrighteousness , he lost the favour of god , and so became miserable : nevertheless , by this promise he was much repaired ; not that he could now act , but that he was enabled to believe on him , who should act righteousness for him ; for according to the manifestations of god to him , so he could believe , and according to his faith ( or the measure thereof , ) so was his comfort and happiness : but he was not yet fully restored , for although satan was cast out , yet he was not wholly overcome ; but waited his opportunity to re-enter , continually labouring by his subtile suggestions and insinuations , to make that bitter root , and spawn of sin which remained in him , to grow , increase , and break forth into act , that so he might ( at least ) deprive him of his comfort . q. did the guilt of this sin , and the punishment due to the same , lye and remain onely upon adam , or did it extend also to his posterity ? a. sin is of such a filthy and defiling nature . that it taints and pollutes every thing that touches it , or comes near it ; and though adam , or the first man was alone , as touching the act of it ; yet notwithstanding , he being wholly corrupted , and all men being then in his loynes , they must of necessity be tainted and polluted with the same . q. this ( me thinks ) seems very strange , that adam sinning in his own person , his posterity should be defiled therewith ; and it being a point not easily digested of all , therefore how do you further prove it ? a. adam in his innocency was holy and righteous , and therein he was like unto god ; but now having sinned , and corrupted himself , he no longer retains the image of god , but is become like satan , and is a sinner : and in this condition he could not beget a son in the image of god , ( that is holy and righteous ) but in his own image , that is , a sinner like himself ; no man being able to bring forth pure streams , out of an impure and filthy fountain . q. but how could god justly punish , ( and that so severely ) the posterity of adam for his sin ? a. god who is infinitely holy and righteous , though he might have justly condemned and destroyed all adam's posterity , they being all born the children of wrath , and under the curse ; yet notwithstanding , doth not proceed to the condemnation of any , until they have made adam's sin their own , by acting sin in their own persons . q. all men being become thus sinful and abominable in their doings , what means doth god use , and what course doth he take for their redemption and salvation ? a. the promise which god made to adam , concerning the seed of the woman , must ( in the fulness of time ) be fulfilled ; god ( who is rich in mercy , for his infinite love , wherewith he loved man-kind ) doth marvellously condescend , and comes forth in the name and nature of a son , works powerfully in the womb of a virgin , causeth a wonderful conception , brings forth an excellent creature , a second adam , altogether without sin , pure , and holy , calls him his son , names him a saviour , manifests his great love , and the exceeding riches of his grace in him ; he being immanuel , or god , made one with us in the flesh ; in this flesh he walked exactly , fulfilling all righteousness for us ; yea , he subjects this flesh to death , and curse , and therein makes the atonement between god and man. q. was there no other course to be taken , nor any other means to be used , to reconcile god and man ? a. infinite justice could not be satisfied without the death of some person , without shedding of blood , there was no remission to be had : and forasmuch as all men were sinners , and so become weak , and neither able to bear the weight of divine justice , nor yet to make satisfaction to the same for the least offence ; therefore now infinite love works strongly towards poor man-kind : the glorious god assumes mans nature , clothes himself with mans flesh , and in this nature and this flesh became surety for man , paying all that debt , and undergoing all that wrath and curse , which was due to man for sin . q. but did not god on mount sinai give the israelites a law , contained in ten commandements , and did he not tell them , that upon their obedience and conformity unto the same , they should live and be happy ? a. god indeed gave israel ; a law , but it was not his meaning that they should attain happiness by an outward conformity to the same ; for he had before declared himself to the contrary to adam in the seed of the woman : again to abraham , saying in thy seed shall all the families of the earth be blessed , which seed was christ . now if he had intended that they should re-gain his favour , and so become happy by their obedience to this law , then this former promise had been void and of none effect . but then secondly , this law was of such infinite holiness , and perfection of righteousness , and they having nothing of their own to further them in their obedience and conformity unto it , but a nature and disposition continually inclinable to sin and rebel ; therefore the more they expected happiness from their obedience , ( falling so short in their obedience ) the more they threw themselves under the curse , and so became more miserable . q. were all men ( without exception ) in this weak and low condition ? were none of them able to keep the law ? a. no not one , there was not in any of them any strength at all to endure gods presence , but removed , and stood afar off , and durst not abide the sight of infinite righteousness : nay ▪ the very best of them ( even moses ) was exceedingly terrified at his glorious appearance . q. true indeed , they were much affrighted at that sight , because the lord was pleased to shew himself in such a terrible manner , in such thunders , lightnings , and earthquakes ; but did they tremble , or were they terrified at the apprehension of the law ? a. although the beholding of gods appearance was very terrible , and full of amazement ; yet that was not the onely cause of their fear : but the law that was then delivered , was so transcendently holy and righteous , and they being conscious to themselves of their former grievous miscarriages , and also sensible of their own inability , and indisposition to yield any answerable obedience to the same for the future : this caused them to fear , that divine justice would presently seize upon them . q. why did god appear in such a terrible manner at the giving of the law ? a. man in the state of innocency was able to look upon god with comfort ; the manifest ations of god were his life ; but when he had sinned , the case was altered : if he now would look upon him , or think to attain his favour by any worth or strength of his own , there was nothing to be expected but terrour and danger , cherubims and a flaming sword. now lest these people should be conceited of their own righteousness , ( as indeed they were ) therefore he appears in this terrible manner , to let them know , that there was no comming near unto him , nor any favour to be expected from him without perfect righteousness ; unless they could endure devouring fire , and everlasting burnings . q. since the law was of such infinite purity and righteousness , and all men so prone to evil , and averse to that which is good ; yea , and also so weak , that they were not able ( in the least ) to yield any sutable obedience to the same : what then was gods meaning to command them this law ? a. god , who is infinite in wisdom and goodness , yea , and in all other glorious perfections , had many excellent ends in giving them this law , although they were not able to obey : as first , to shew his soveraignty over them ; he was their lord , they his servantt ; he wastheir king , they his subjects ; and were to observe his lawes , which were holy , and righteous like himself . secondly , god gave them this most holy law , to let them see what man was able to do in time of his innocency , before he wilfully disabled himself , and therefore he might justly exact the same at their hands . thirdly , god gave them this law ( especially in such a terrible manner ) that it might ( at least ) restrain them from outward and gross enormities , and keep the outward man in good behaviour . fourthly , this law was given to discover sin , that thereby they might be convinced of that most abominable and sinful disposition that was in them ; for all men by nature are ignorant , and do not know sin to be sin : besides , man is a proud creature , and is not willing to know it , much less to own it to himself ; therefore was this most pure and perfect law given forth , that they might not at all plead ignorance , but be altogether without excuse . but then fiftly , the main end , and highest intention of god in giving them this law , was to give them to understand , that he was a god of such infinite purity , and of such transcendent righteousness , that there was no favour nor comfortable communion to be had or enjoyed with him , but rather a fearful expectation of fiery indignation , unless there were in them an answerable holiness and sutable righteousness unto the same . now forasmuch as there was not in any of them any thing at all sutable thereunto , but rather a nature and disposition quite and clean contrary to the same ; his meaning therefore was , that they should be driven out of themselves , to look for righteousness in the promised seed , which was christ , 1 cor. 1. 30. gal. 2. 16 , 17 , 21. phil. 3. 9. q but were they acquainted with this promise , or were they ignorant of it ? a. they could not be ignorant of the promise , because god was pleased to appear alwaies unto them by the name of the god of abraham , isaac , and jacob : and they very well knew , that they were the seed and posterity of these men . moreover , all the greatest and most eminent works of god were fresh in memory , ( as the creation , the flood , the building of babel , the burning of sodome , with many other of like note ) much more the promse , which was to them of greatest concernment ; yet notwithstanding , the greatest part of them were ignorant of gods meaning in the promise , there were but very few that knew any more than the outside of it , namely , that god would raise up some man of the seed of abraham , who should deliver them from their bondage in aegypt , and settle them in the land of canaan , where they should be free-men , and enjoy peace and plenty , &c. and this ( it is very probable ) they expected should have been fulfilled now in moses : for god had wonderfully manifested himself by moses in aegypt , and at the red sea , by many great and terrible works of wonder ; and now at this time also , moses was able to endure the presence of god , and to hear him speak , and to go up into the mount when he call'd him : and because they were not able to abide the sight of god , nor hear his voyce , therefore moses must go to god , and bring them word what god saith , and then they will hear him , and be obedient ; for they perceived that moses was very high in gods favour , and therefore they desired him to be a mediator between god and them . q. but how did god take the matter ? was he well pleased with them for this thing ? a. yes , god did very well approve of them for desiring a mediator , for he said , they had well spoken : but withal he told moses that he was not the man in whom the promise must be fulfilled , for i will raise them up a prophet of their ▪ brethren ( saith god ) like unto thee , and i will put my words into his mouth , and he shall declare unto them all my councel , and in hearkening unto him , they shall be happy ; and he that will not hear that prophet , i will require it of him . q. but if it was not the purpose of god , that they should be happy by their obedience unto the law , why then did he annex such large promises unto the observation of it , and denounce such heavy curses and judgements , in case they disobeyed ? a. the lord having brought forth this people of israel from aegypt , where they had been a long time under cruel bondage , and minding ( according to his promise made to abraham ) to take them to himself for a peculiar people , above all the nations of the earth ; was graciously pleased in giving them this law , to enter into covenant with them , herein promising to be their god , and that they should be his people ; to which they did agree . now this covenant was two-fold , inward , and outward ; or spiritual , and temporal . and so the promises that were annexed to the same , were of a two-fold consideration also . that part of the covenant which was outward , or temporal , was at large declared , and often repeated , and so were the promises which belonged to the same ; but the inward ( or spiritual ) part of it was not expressed , but implyed , and so were the promises . q. what was the outward part of the covenant , and the promises which belonged to the same ? a. the outward and temporal part of the covenant was this : that if they would acknowledge the lord to be their god , and diligently obey his voyce , and observe and do all his commandments with their whole hearts ; then the lord promised to set them up on high , above all the nations upon earth ; to give them the land of canaan , to multiply their seed , to prolong their dayes , to give them peace and plenty , and to make them prosperous in every thing they set their hands unto . and on the contrary , if they would not hearken unto his voyce , nor obey his commandment , but walk after other gods , &c. then the lord would make their plagues wonderful , and curse them & cross them until he had destroyed them . q. what was the inward or spiritual part of this covenant ? a. the lord was pleased herein to covenant , that forasmuch as this law was spiritual , and their hearts were carnal , and altogether indisposed to obey , yet he himself would undertake for them ; and though they were weak , and unable , yet he would lay help upon one that was mighty , and herein make over himself to be righteousness unto them , and for them : and in this they were not to act , but believe that god ( not for their righteousness , but for his own sake ) would be merciful to their unrighteousness , and freely forgive their sin , becomming justification and sanctification unto them . and the promises which were hereunto annexed , were spiritual , and very mystical ; for here the lord promised , that he would be their god , that he would fill their hearts with joy and peace in believing , that is , that he would ( in the right apprehension of this covenant ) so communicate and discover himself unto them in the sweetness of his love , and the excellency of all spiritual and heavenly comforts ; that they should not now look upon him as an enemy with terror , but should have sweet fellowship with him , as dear children with a loving father ; that so partaking of his glory ( in some measure ) in this life , and living according to it , he would at length glorifie them with himself in eternal glory . but on the contrary , if they were disobedient , that is unbelieving , trusting in their own righteousness , thinking to obtain his favour by their own outward and litteral observations ; then he would leave them to their hearts lust , and fill them with their own devices : and instead of enjoying him in the lively apprehension of his love and favour , ( which is eternal life ) they should in this life , not onely be empty of all true and sound comfort and joy , but also be filled with terror and horror of conscience , vexation and sorrow , and to be for ever separated from the presence of the lord , in endless misery . q. did god give them any other lawes besides this law of the ten cammandments ? or was the covenant wholly comprehended in it ? a. god by the ministry of moses , did command them divers and sundry lawes and ordinances , conteined in the judicial and ceremonial lawes ( so called : ) but they were wholly comprehended in those ten words or ten commandments ; for they ( even those ten words ) were indeed the very summe and substance of the most pure , perfect , and absolute will of god ; yea , they being the righteousness of god revealed , ( which is jesus christ ) for therein he was mystically exhibited or held forth , for he is the lord our righteousness , and he is made of god righteousness to us , 1 cor. 1. 30. and we are made the righteousness of god in him : neither was there any thing at all , which the lord expected form his creature , in his obedience unto him , but what was wholly conteined in those ten words . q. the law-being delivered in so few words , and the covenant therein conteined , being so dark and mystical , how came they then to understand gods meaning therein ? a. the lord was pleased in much wisdom and goodness , to explain those words , and to interpret his own meaning ●herein ; both as they concerned them in their duty to himself , and also as they conteined their duty and behaviour one towards another . moses goes up into the mount , where the lord commands him in particular how they ought to behave themselves one towards another , naming also certain feasts-dayes , and other observations about them ; and moses writes all the words of the lord in a book , and declares them to the people , and they promise obedience . and as this ▪ law conteined gods worship , and their duty therein , moses is again called up into the mount , where he is forty dayes and forty nights ; in which space god shewes him a pattern , commands him to make him a sanctuary , that he might dwell among them ; and also gives him rules of a most exact and holy worship , which he expects should be strictly performed by them ; in which both holy place , and holy worship , he doth really ( yet darkly ) declare , that unless he dwell among them , and communicate himself unto them , they could not be a holy people . for indeed , that very tabernacle , and afterward the temple , were representations or significations of the humane body of christ , in which the lord would manifest himself , and dwell among them , as the vessels wherewith they ministred were holy : so the lord would have them know , that he could not be spiritually worshipped with carnal hearts and hands . the ark was a visible type of christ , by whom the lord would manifest himself . the two tables of the covenant were put into the ark , to shew , that christ was both the law and the covenant to his own ; and that the righteousness , which the law required , was wholly in him . the mercy-seat where god appeared , was placed above upon the ark , to shew , that god would not manifest himself in mercy and goodness to any , but onely to them that were in covenant with him in jesus christ . the table , and the shew-bread that stood upon it , was to teach them , that christ was both the feeder and the food . the candlestick , with his seven lamps alwayes burning , did signifie the wisdom of the spirit , without which , there was no finding out the mind of god in these mysteries . the oyl , wherewith the lamps were dressed , and made to burn , was of pure oyl-olive , beaten , and without mixture ; to shew , that the true knowledge of god in the mystery of christ , was not attained by the help of humane wisdom and learning , but by the light and wisdom of the spirit onely . the altar , and all those beasts that were offered thereon , did signifie christ , his death and sufferings , who should ( by offering up himself to god once for all ) both redeem them from the curse of the law , and for ever perfect them that are sanctified . the blood of those beasts wherewith they were sprinkled , did signifie the blood of christ ; wherewith the atonement was to be made , and whereby their consciences were to be purged from the dead works of the law , to serve the living god in spirit and truth . the priests , which offered the sacrifice were holy men , and consecrated , and set apart for that service ; to shew , that god will be sanctified in all them that draw near to him . the sacrifices might not be offered without a priest , to teach , that there is not any service can be acceptable to god , unless it were offered up to him in the spirit and power of jesus . the glorious and beautiful garments wherein aaron did minister , did hold forth the infinite purity , and transcendent excellency and righteousness of the lord jesus , in whom onely god is well pleased . the onix-stones , whereon the names of the children of israel were engraven , were put upon the shoulder-pieces of the ephod ; to teach , that true israel indeed , are kept by the power of the lord jesus through faith unto salvation ; for he is the wisdom and the power of god unto salvation in all that do believe . the twelve precious stones , which were set with the names of the children of israel , in the breast-plate of judgement , did declare ; that spiritual israel that were in christ , were a precious people in the judgement and esteem of god. the curious girdle ( wherewith all those goodly garments were girded to the priest , did hold forth the faithfulness and truth of god , in making good all his promises in christ , in whom all the promises of god are yea , and amen . the holy anoynting oyl , wherewith the tabernacle , and all the furniture , and the vessels there of were anoynted , did signifie the anoynting of the spirit , which they that did believe should afterward receive : it might not be poured upon mans flesh , neither might any man make the like to it , nor put it upon a stranger , upon pain of being cut off from his people ; to shew , that fleshly , carnal , outside-hypocytical-holiness , is an abomination to the lord. the sabbaths were a sign unto them , that the lord jesus was their sanctification ; six dayes might work be done , but on the seventh they must rest ; to shew , that in the works of civil concernment , they were to labour , but in the business of sanctification , they were not to act one jot ; but rest wholly upon christ the messiah . in seed-time , and in harvest , they must rest on the sabbath , even in times of greatest necessity ; to shew , that their best services , and most religious performances , were like a menstruous cloth , and in no wise to be rested in ; but in the holiness of christ were they to rest . they were forbidden to kindle a fire throughout their habitations on the sabbath ; to shew , that no selfe-holiness , or self-sanctification , attained by any religious duties , or performances whatsoever , must be joyned unto the holiness of christ , but they were to rely wholly upon the lord christ onely . the leprosie , and all those unclean issues , did shew forth the horrible and filthy nature of sin . the offerings , and washings appointed for their clensing , did signifie the blood of christ , without which there could be no remission , nor sanctification . in a word , ( for it would de too tedious to speak of all in particular ) there was not the least circumstance in all their commanded service and worship ; but which did mystically hold forth jesus christ : & thus the law was their schoolmaster unto christ , that they might be justified by believing in him , ( who was made of god wisdom , and righteousness , sanctification and redemption unto them ) and not by their own outward observations of the law. q. was this law given , and this covenant made with the israelites or seed of abraham according to the flesh ; or did it concern the gentiles also ? a. the law or covenant , so farre as it was outward and literal , did concern all israel , as well one as another , and they were all of them to observe the same , and that strictly , in case they would be prosperous in their temporal estates ; for the promises of all temporal blessings were made to the outward conformity and literal observations of the law : the lord being pleased to deal with them as with children , even to hire them to an outward conformity unto the same , by giving them outward prosperity : but the covenant , as it was inward and spiritual , respected onely spiritual israel , believers , both jewes and gentiles , in all ages , and in all nations , to the end of the world . yet notwithstanding , the ordinances of the law or covenant were to continue but for a season , namely , until the promised seed should come , which is christ . q. what were those ordinances and services of the law , or covenant ? a. first there was the tabernacle , and afterward the temple , which were representations of the flesh of christ , and also of the saints , in whom god would please to dwell and manifest himself : and then there was the priesthood of aaron ; signifying the eternal priesthood of christ . and there were also many sacrifices and offerings , which did betoken the sacrifice of christ , who should by that one offering of himself to god , obtain eternal redemption for them . and there were many and divers washings and cleansings , which did shew forth the bloud of christ , which can onely wash and cleanse away all sin . these and many others being visible representations and significations of christ in the flesh , his perfect fulfilling of the law , his making satisfaction to divine justice , &c. all which were to be fulfilled and accomplished in him , which being done , the significations were to cease , and to be of no more use . q. the gentiles , or heathen , had no fellowship , or communion at all with the israelites , but were utter enemies unto them , and hated them , and sought their ruine continually : how , or in what respect then , did the law , or the covenant therein contained , concern the gentiles , or belong to them ? a. the lord having in his eternal purpose , chosen to himself a people to be heires of life by christ jesus , did yet notwithstanding for many generations , suspend the manifestation of his love and favour unto all the people of the world , except the seed of abraham , or the israelites onely , whom he had brought near to himself , and to whom he manifested his great love , not onely in outward and temporal blessings , but chiefly in spiritual administrations , withall forbidding them to have any communion with any nation whatsoever , unlesse they would be circumcised , and worship god according as he had commanded them ; which thing occasioned such an enmity and hatred in all nations against the israelites , that they would not be reconciled unto them at any hand : yea , though the enemies were very different in religion and idol-worship , and hated one another even unto death ; yet they could agree together against the israel of god , to root out their name from the earth : and this enmity or hatred was not against them , as they were men , or because they were of different nations ; but herein lay the enmity , because the israelites did worship the true god with such holy worship as he had commanded , ( the seed of the serpent , or the devil , in all false worships , and religions , persecuting the seed of the woman , or christ and the saints , in the true religion , and pure worship of god in all agés ) and so the hatred was not onely against the israelites in their persons , but even against the good wayes of god in his pure worship , and herein against god himself . the great mystery , that the gentiles should be heires of life with the jewes , partakers of the same promises , and of the same body , was not yet revealed , but kept secret . but now they , who were sometimes afarre off , were made nigh by the bloud of christ ; for christ , by subjecting himself in the flesh to death , did break down that partition wall , and that enmity that was between jewes and gentiles , being slain thereby ; so that although they before were twain , and hated one another , yet now by the death of christ they were united and made one , and not onely reconciled to one another , but also to god through faith in jesus . thus the gentiles by the preaching of the gospel , came to know , that which before they did not know , even to believe their son-ship , and their interest in the covenant by jesus christ ; yet notwithstanding they were not under the law , as it was a covenant of works for temporal blessings , for so it concerned the israelites onely , and according as they acted to the command , so they prospered in their temporal estates ; and this part of the covenant was peculiar onely unto them . but as the law was spiritual , and contained in it a covenant of grace , so all the elect , both jewes and gentiles , were concluded in it , it being an eternal covenant , made with all the saints in jesus christ , in the eternal purpose of god , before the world began ; and in due time manifested , according to the dispensation of god , who worketh all things according to the counsel of his own will ; ( that is , who revealeth , and discovereth himself in jesus , to whomsoever , after what way soever , and in what time soever , he himself pleaseth . ) but yet the gentiles were not under those legall services , and formal observations of the covenant , as the passeover ▪ circumcision , all those sacrifices and offerings , those legall washings and cleansings ; in a word , all that temple-worship whatsoever , they being all fulfilled , consummated , and ended in christ : for now in this way of temple-worship , neither jewes nor gentiles were to worship god , he having withdrawn himself in his appearances out of all these things ; but now both jewes and gentiles were to look unto god in christ , in whom , and by whose most precious death and bloud-shedding , he declared himself to be fully satisfied for all those transgressions and disobediences , from which they could not be justified by the workes of the law. q. the gentiles indeed were not to observe those legall worships and services which the jewes did : but were they not to make the law of god the rule of their obedience . a. the law as it was delivered to israel upon the mount , so it was a revelation of the most holy and perfect will of god , and so it was the rule of their obedience : now the law being of a twofold consideration , it was the will of god , that their obedience should be suteable thereto . first , as the law was outward , and respected onely the outward man ; so it was his will , that they should be obedient in all things , to the very letter and form of all his commands , and herein they were to act with all their strength , in case they would be outwardly happy . but secondly , as the law was spirituall , and concerned the inward man , so their obedience was to be answerable to the will of god herein : now it was not the will of god , that they should act herein , according to the letter , and think to attain righteousnesse by a strict performance of any or all those religious services ; but that they should believe in him , who was prefigured in all those services ( which was christ ) and cast themselves wholly upon god in him , for righteousnesse , both unto justification and fanctification : but now christ being come in the flesh , and having in himself ended all those significations ; it is the will of god , that both jewes and gentiles should believe in him , and rest confidently assured , that god is graciously well pleased with them , in him , having for his sake forgiven them all their trespasses : so that the will of god being the ruleof mens obedience , it is the will of god , that they should not act according to the letter of the law for life ; but that they should believe on the name of his sonne jesus christ , in whom is eternall life . q. but is not the law , even in the terrors of it , a good meanes to drive men to christ ? a. the law , as it was delivered to israel on mount sinai , was so holy , so pure , and of such transcendent righteousnesse , that all the wisdome and power of men could not devise any meanes , nor perform any action , that might in the least be suteable to the will of god herein ; they being by nature acted by a spirit or principle quite contrary to the most pure , holy , and righteous will of god : hereupon the law was a ministration of death , threatning wrath upon every disobedience ; so that in this respect , the law was , and is so far from being a meanes to drive men to god , that is , was , and is , rather an occasion to drive them from him ; either , first , into despair , if he should turn their consciences loose upon them : or else secondly , by stirring up the enmity that is in the minds of men , to make them hate god , and all the holy wayes of god : or thirdly , ( men being ignorant of the righteousnesse of god ) are hereby stirred up to invent some way or worship of their own , whereby they may appear righteous before god. q. how could the law , being so pure and holy , occasion or stir up the enmity that is in mens minds against god ? a. a man , in the state of innocency , was able to look upon god , and to converse with him , every appearance and discovery of god unto him was pleasant and delightful ; and the more the lord was pleased to manifest himself unto man , the more mans heart was enlarged to love him , and his commandments were not grievous ; in this condition there was neither cause nor occasion of discontent , much lesse of enmity or hatred between god and him . but when man by sin was fallen from god , and was become one with satan , who hated god ; then he , who before was like unto god , and loved god , was now become like the devil , and hated god ; and this enmity or hatred was not against god , as he was a good and loving god , for that man was not now able to apprehend ; but in that he was a just and a righteous god , for so he was pleased to appear unto him . before the law was given , the lord manifested himself to men very seldome , and very low , and they knew but very little of him , except in the outward creation : all this while men were exceeding sinful , and death had dominion over them , yet neverthelesse , god did not impute every transgression unto them , ( though he often plagued them for their grosse and greivous sinnes ) for there was no written precept ; and the law of nature was by sin so blotted and blurred , that no man was able thereby to read , or know his duty : and now men were alive ( at least in their own conceits ) they thought themselves to be very happy , and their conditions to be very good , so long as they abstained from such grossenesse as very nature abhorred : because they did not know sin , many things that were very sinful went currant for morall vertues , and many things that were duties , were not looked upon as any thing at all ; sin was as it were dead , men were so benummed in it . but now when the commandement ( on the law ) came , when god was pleased to appear in a most righteous law , whereby every sin and transgression was brought to light , ( it being , through the power of god , a discerner of the thoughts and purposes of the heart : ) now sin revived , for now sin was discovered , whatsoever was contrary to the holy will of god , was known to be a sin ; and every duty was now known to be a duty : so that by the law men were become sinful ( that is ) they were now made acquainted with their sinful dispositions , which before the law came they did not know . but this was not all ; for the law did not onely discover sin to be sin , but also did occasion sin to be more sinful : that corruption of nature , wherewith every man is tainted , and whereby every man is become prone to evil , that sinning sin , took occasion by the law or commandement , to work in natural men all manner of evil ; for the law was so holy , and so high , that no man was able to attain to the perfection of it in the least degree : and it was also the ministration of condemnation , threatening wrath , and curse , upon every disobedience . now men perceiving , that they were neither able to attain to that purity which the law required , nor yet to escape that wrath which the law threatened : that natural corruption , that sinful disposition , that is in every mans heart by nature , was hereby quickened and stirred up , through the working of satan , to hate god , and to oppose him in all his holy and righteous wayes and appearances : and yet the law is not sin , nor the cause of death unto any man , but holy , and just , and good : but sin , ( or the vicious disposition of every mans heart ) being carried on by the devil , did so rage and swell against the purity and righteousnesse of god revealed in the law , that they sinned the more , and acted all manner of wickednesse with greater violence ; even as a mighty stream being stopped , rages , and swells , and breakes down all dammes , and stops whatsoever : and hence it is , that the commandement , which was ordained to life , was to them an occasion of death , and thus sinne by the commandement became exceeding sinfull . q. doth the law occasion such an enmity or hatred in the elect also ? a. the elect , and they that are predestinated to be conformed unto the image of christ , come under a two-fold consideration . first , as they are in the state of nature : and secondly , as they are in a state of grace . as they are in the state of nature , so they are in the state of enmity , and there is no difference herein between them and all other men ( but onely in the account of god : ) they hate god as much as any , oppose him as much as any , and had a hand , and gave their voyce in the crucifying of christ as much as any men whatsoever ; and in this condition the law is to them the ministration of death , and their hearts rise against it , and they cannot endure to hear of the purity and equity thereof . but when they are once brought into the state of grace , when they once apprehend the love of god manifested to them in jesus christ , who is become their righteousnesse ; then they are delivered from the law , as it did occasion hatred between god and them ; for in this respect christ took it away , and nailed it to his crosse , so that sin , which was the cause of enmity , and the law , which by occasion did quicken and stirre up this enmity , were both nailed to the crosse of christ , and slain together in his flesh ; and now the elect or believers are delivered from the law , that they should no longer serve in the oldnesse of the letter , in feares and terrors , but in the newnesse of the spirit , with comfort and delight . q. the law , or commandement , being ordained of god unto life ; how then did it become uselesse and void ? a. god did indeed ordain or appoint the law unto life , but not that any man should attain unto life , by any performance or outward observation of the same whatsoever ; but that by believing in god , through him who was held forth , and prefigured in and by the law , they might have eternal life ; neither is the law become uselesse and void , for heaven and earth shall sooner passe away , than that one word of the law should fail ; for it is a revelation of gods perfect righteousnesse , commanding perfect obedience of all men who are not in christ ; and it is a ministration of death and condemnation , and bindes over every unbeliever , to answer for every disobedience , before the tribunal of christ : it serves still to discover sin ; and thereby leaves wicked men without excuse . in these and the like respects , the law is holy , and just , and good , and shall not be dissolved till all be fulfilled . q. is the law then of no use to believers , or the elect ? a. the elect , while they are in the state of nature , and untill they be regenerated , and born anew of that incorruptible seed which lives and abides for ever , so long they are under the law , and it threatens them , and curses them ( but it cannot condemn them , because they are in christ , in the purpose of god ; ) it commands their obedience , but doth not assist them to obey ; it kills them , but cannot make them alive ; yet it is in some sence a schoolmaster unto them , to lead them to christ ( though not in the terrors of it , yet in the true ends , and right understanding of it ) for christ is the end of the law for righteousnesse , ( that is ) the main end , why the law was given , was , that men should look to christ for righteousnesse . the law therefore to the elect , while they are in the state of nature , being rightly expounded to them , and truly apprehended by them , doth instruct them , that they must lay down all their own righteousnesse , which is ( as they think ) attained by the performance of the duties of the law , and rest onely and wholly upon christ for righteousnesse ; for while they remain in unregeneracie , they verily think , that they are bound to act according to the law for life , or else they shall be damned ; they being shut up all this while under the law , as in prison , unto the faith , which is afterward to be revealed , yea , and many times also , when they are quickened , and made alive , and are set at liberty , or when they doe believe in jesus christ in some measure ; yet they are so held under a spirit of bondage , that they still serve in the oldnesse of the letter , in great fears and many doubts , and go heavily , and mourning , under the easie and light yoak of christ , because they apprehend in themselves , and are perswaded by others also , that although they do believe in jesus christ for justification , yet it is their duty to walk in a strict conformity to the law , or else they cannot be saved : and then finding in themselves , that they are not able to walk so exactly as the law requireth ( it being weak , and yeilding them no assistance in the work ) are many times so cast down , and filled with fear , that they refuse to be comforted ; and the best they can attain unto in this condition is this : that when they apprehend their walking to be somewhat , or in any good measure answerable to the holinesse which the law requireth , especially if they find their hearts to be upright in the same ( as they are able to judge ) then they think that god will accept of them for their uprightnesse , although they cannot attain to that perfection which the law requireth : but when they come to believe indeed , when they are enabled to rest confidently upon jesus christ for righteousnesse unto life and salvation , then they see and know , that they are delivered from the law , and that the law , as it is the law , hath nothing to doe with them , and that they are neither under the command of it , nor yet under the threats nor curses of it ; the law , in this respect , being dead unto them , and they dead unto it ; and that they are to serve now no longer in weaknesse and fear , but in power and with delight ; for they are under the new covenant , which is a covenant of grace , and being under grace , are thereby enabled and accepted . q. was not the covenant of grace contained in the law , and were not the believing israelites under the covenant of grace ? what then is this new covenant ? or why is it called a ( new ) covenant ? a. the law did contain in ita covenant of works , and a covenant of grace : the covenant of works was outward , and respected onely the outward man ; and in this they acted for temporal things : but the covenant of grace was inward , and in this they were not to act , but to believe to eternal life . the covenant of works was very literal , and largely expressed , and they were all very well acquainted with it : but the covenant of grace was spiritual , and very little of it expressed , but shadowed out under divers ordinances , and observations , and therefore very few of them did understand it , or had any knowledge of it ; but imagined , that by their outward observations they had done all that was commanded : now this covenant , as it was thus outward , and respected onely outward and temporal things ; so it is an old covenant , and is vanished away ; and in this respect , the covenant of grace is called , a better covenant , because it consists of better promises , which are , life and glory in christ jesus : and a new covenant , and not like the covenant which god made with them , when he brought them out of the land of aegypt , which covenant they brake , that is , they understood not his meaning in the very outward covenant , but served themselves , and their own lusts in the same , therefore he would utterly abolish , and take away that covenant . again , it is called a new covenant , though it be the same with the former covenant , which was made with abraham , and with the israelites at the giving of the law ; for even the covenant of grace was very dark and mystical , made forth under types and significations , and therefore very imperfect and weak , and yielded very little or no strength ; and therefore was disanulled , because of the weaknesse and unprofitablenesse thereof : but the new covenant ( namely , christ or that better hope in the gospel-dayes ) is strong in the spirit , and brings in life and power into the hearts of them who are entred therein , whereby they are enabled to serve acceptably , with reverence and godly fear . again , under the services of the law , christ , the sum and substance of the covenant , was vailed and hidden , very few knew but little of him : but now under the new covenant , the saints all know him from the least to the greatest , they of weak faith , and they of strong , every one in their measure ; for they all with open face , as in a glasse , behold him , and are thereby changed into his image , from one degree of glory to another . thus , and in other respects , the covenant of grace , in the dayes of the gospel , is called a new covenant . q. but doth not god promise in the new covenant , to write his lawes in their hearts , and in their mindes ? how then are the saintsfreed from the law ? jer. 31. 33. a. the law delivered on mount sinai , was indeed a revelation of the most perfect righteousnesse of god : but it was but outward , it was but figured in stones , and came not near the heart , and therefore yeilded no strength to further them in their obedience ; and christ , who was the sum and substance of the law , was revealed or made known but in a very small measure ; the spirit in those dayes run very low , the lord being pleased to vail and cover his glory until an appointed time : but the law which god promised to put into their mindes , is christ , who indeed is the law and the covenant ; for now christ being glorified , and having received of god authority , and power , or the promise of the spirit , i● now returned in spirit and power into the hearts of the saints , and is become to them , and in them , a law of the spirit , and a law of life ; ( that is ) where christ comes in the spirit indeed , he brings in power , and life , eternal life , and transformes the soul , and makes it like himself , and enables it to walk as he hath walked . again , the law was a ministration of condemnation , and threatened wrath upon every disobedience , which caused terrors and fears even in the best of them . but christ , who is the new covenant , is a ministration of righteousnesse ; that is , in the gospel christ is made known to be the righteousnesse of god , which the law required , he having perfectly fulfilled the law , in all the high demands thereof , by walking exactly in all the particular commands of the same ; and not so alone , but also hath stopped the mouth of the accusing and condemning power of the law , by yeilding and submitting himself in the flesh to death and curse ; and thus christ is the saints righteousnesse to justification , fulfilling the righteousnesse of the law for them . and christ in the new covenant is also a ministration of life , and peace in the saints , fulfilling daily the righteousnesse of the law in them ; ( that is ) the saints being now united and made one with christ , and one with god in christ are thereby enabled to act righteousnesse and holinesse , and doe not look unto the law for their pattern , but unto christ the truth of that pattern ; for he is the way , the truth , and the life ; and thus the law , as it comes from sinai , is silenced to believers , they being neither under commanding , nor yet the condemning power of it : but as the law comes from mount sion , as christ is both the law and the covenant , so the saints are not without law to god , but under the law to christ , he being a law of the spirit , and a law of life in their hearts , freeing them from the law of sin and death , and quickening and raising their hearts to life and glory , by and in himself . in short , the law , as it comes from sinai , and is figured in stones , ceaseth to the saints , and the duties and commands thereof , cease to be the duties of the law , but are the duties and commands of the gospel , even the commands of christ , new commands , or the law of christ . q. what is the gospel ? a. the gospel is glad tydings of good things , good tydings of great joy , a message of peace , a ministry of reconciliation , a ministration of the spirit , the word of salvation , the word of faith , the word of life , the power of god to salvation , the immortal seed , the sword of the spirit , the word of god , &c. in a word , the gospel is christ , and christ is the gospel , christ is he that answers all the types and significations of the law , and in whom is fulfilled all the prophecies of the prophets ; it is christ alone , in whom god is well pleased , and it is onely christ , who enables the saints to walk in all well pleasing . q. how comes it to passe ( seeing believers under the law , were under the same covenant for life and salvation , with believers under the gospel , and they that were saved under the law , were saved by faith in christ as well as under the gospel ) or what may be the reason , that the saints , or true believers , act now more lively and chearfully , and are quickened up to a more close and holy walking with god in these gospel-dayes ▪ more than under the law ? a. the covenant of grace was the same indeed under the law , as it is under the gospel ; but it was very mystical and obscure , even to them that did believe ; for it pleased god to cloud himself , so that they could not see him , or but very little of him . when they came out of aegypt , he went before them in a cloud , in a very dark and obscure manner . at the giving of the law , he appeared in smoak and thick darknesse . when solomon had built the temple , which was a figure or type of christ , as they were performing religious services therein , it is said , that the lord discovered himself in a cloud , a cloud filled the house . by all which it appears , that the appearences of god unto them in those dayes were very much clouded , they saw very little of him , even what he was pleased to let out in a few outward services , suspending of purpose the manifestation of his glory untill the fulnesse of time . now while the lord was pleased thus darkly to reveal himself , then he was pleased to accept of weak faith , and mean services . besides , the israelites were under a mixt covenant , partly inward , and partly outward : the inward part of the covenant , which was christ , was clouded , and very dark , as was said before , and very little notice taken of it by the greatest part of them . but the outward part of it was very plain and easie , and they all knew it very well , and acted generally according unto it , and minded earthly canaan , long life , and outward prosperity therein , more than heavenly canaan , or the sweet and comfortable enjoyment of god , in the lively apprehension of his love and favour . but now christ , who indeed is the new covenant , ( for he is the substance of all those former covenants ) being come , and having acted his part in the flesh , is now revealed in the spirit ; for he is that spirit or power of gods infinite love , proceeding eternally from the father upon the son , and from the son upon the saints , and into their hearts : and now the saints look not for christ in outward observations , but in inward and spiritual demonstrations of infinite love , shed abroad in their hearts , whereby they are transformed , and conformed , unto christ their head more and more : neither doe the saints now look to any outward covenant , for there is no promise made unto them of any outward or temporal things , but with persecution , and that they shall be contented with their conditions : but the saints look unto jesus , who is the author and finisher of their faith , and count it all joy , when they are accounted worthy to suffer rebuke for his name . and this is the true reason , why the saints walk with god so chearfully and joyfully , because they clearly see , that they are not justified by , or for , any work , or merit , or worth of their own , but meerly by the free grace and love of god , in and for the righteousnesse of christ jesus , who is the lord our righteousnesse , both unto justification , and also unto sanctification . q. what is justification ? or how may sinfull men be said to be justified , or made righteous before god ? a. justification is an act of gods free grace and love , whereby he ( through the redemption that is in jesus christ ) hath freely forgiven the sinnes of all his elect , and accepts of them ( in him ) as perfectly just and righteous . but more plainly , justification is that , whereby god himself is pleased to condiscend , and to cloath himself with our flesh , and in our nature , and our flesh , to fulfill all the righteousnesse of the law for us : and also to subject himself in the flesh to death and curse , hereby paying all our debts , and satisfying divine justice on our behalf , and so became our righteousnesse for justification : all which he hath done freely , without any desert , or desire , on our part . q. but doth not the scripture say , that we are justified by faith ? what is faith ? and how are we justified by the same ? a. there be in scripture divers kinds of faith mentioned , by reason whereof , many think , that they believe to justification , and are deceived ; for justification is free on gods part , and without any condition at all on our part ▪ for if faith were a condition of our justification , then it were not free , justification being an act of god in his eternal counsell and purpose , before the world began ; if faith were a condition thereof , then are we justified for some fore-seen grace in us , and not freely by his grace ▪ now faith is neither a meanes , nor yet any condition of justification , but rather an evidence , or demonstration thereof ; for true faith is that , whereby we close with god in the promise of life and salvation , in and by jesus christ : now this faith is not in us by nature , but is wrought in the heart , by the manifestation of god in the soul : when the lord is pleased to reveal christ in the soul , and to discover to the same , that he is well pleased with him in jesus , and that he hath freely forgiven all his sinnes , meerly for the merit and righteousnesse of jesus , and that now he accepts of him as righteous , in his beloved son ; and that in christ he hath adopted him to himself , to be his son : now when the soul apprehends this , then it is thereby enabled to believe it , and rests upon it . and thus true faith doth not act in the workes of justification , but onely believes it when it is revealed in the soul ; and then believing , hath peace with god , and can look upon him with comfort , and can joy in him in all tribulations . now no man can believe in jesus christ , untill he be revealed unto him by the father : and according to the measure or degrees whereby god is pleased to discover himself to any man , so he can believe or confide in him more or lesse : so that it is plain , that faith is no meanes or condition of our justification ; but by faith we believe it , and rest confidently assured of it when it is revealed , and so have joy and peace in believing . q. but doth not the scripture say , that abraham was justified by works ? what say you then of good workes ( as prayer , reading , and hearing the word , repentance , and all other duties of piety and charity ) are not they required as good meanes of our justification . a. the scope of that scripture is not to declare , that abraham did act any thing in the work of justification ; for it is said , that abraham believed god , and it was accounted to him for righteousnesse : and those good works , whereby abraham is said to be justified , doe rather declare him to believe , and his faith to be a live , than any way to act in the matter of justification , for faith , as is said before , doth not justifie , but believes it , and applies it : true faith works by love , and shewes what house it comes of , by actions of piety and mercy . there is a faith which is dead , it being nothing else , but a perswasion of a carnal heart , which is deceitfull , and of this many men brag and boast , and cry religion , religion ; but they doe not walk in love , neither toward god nor men ; and this faith profiteth nothing , or profitable to no man , and is no better than the faith of devils . but true faith where it is indeed , it proceeds from a holy seed , being begotten by the manifestation or discovery of god in the soul , and hath for its ground a word of promise , not onely without , but , especially within , and is reall , and not in imagination ; so also it acts like it self , and is profitable every way . first toward god , it gives him the glory of all his wisdome , power , justice , mercy , and goodnesse , when men can say indeed , in the lord have i righteousnesse , and in the lord jehovah is everlasting strength : when a man can say , now i live , yet not i , but christ lives in me ; yea , i can doe all things , be any thing , suffer any thing , through christ that strengthens me : i can be abased , and i can abound ; i can as well be content to be hungry , as to be full fed ; to be poor as to be rich , to suffer as to raign , to dye as to live ; when a man can live in god , and unto god , above all this world , and esteem all things but drosse and dung , in comparison of the excellency of the knowledge of christ jesus . and true faith is also profitable to men , when it is exercised in godly conference , building up one another , comforting one another , and ( if need require ) reproving one another ; when it works in feeding the hungry , clothing the naked , releiving the oppressed , and by doing to every man as we would be done unto . this is living faith , and it is thus evidenced to be alive . thus we are not justified by , nor for , our good workes ; for we are his workmanship , created a new in christ jesus unto good workes , that we should walk inthem : justification , where it is indeed , will evidence it self by acts of sanctification . q. what is sanctification ? and how is it wrought ? a. as christ is made of god righteousnesse unto us for justification , so also for sanctification : as he is our justification , because he perfectly fulfilled the righteousnesse of the law for us , and paid all our debts , yeilding up himself to death for us : so also he is become our sanctification , by fulfilling the righteousnesse of the law in our hearts , even by living in us . as we are justified by his death , so we are saved , or sanctified , by his ●sfe . sanctification is an act of gods infinite love , whereby he takes us out of adam , or the old man , and puts us into christ , or the new man ; and this is the new creation , or the new creature , when a man that before was unholy , profane , and to every good work void of judgement , is now become ( through the power of christ living in him ) holy , unblameable , and ready to every good work ; and this is wrought by the power of god revealing christ in the soul ; when christ is revealed in the soul to be white and ruddy , the most excellent , the most amiable , one , in whom god is well pleased , and in whom his soul delighteth , yea , and by whom , and in whom , he is well pleased with poor sinners , and delights in them : then that soul is ravished with his beauty , which is his love , and with beholding or apprehending of it , is transformed into the same image of love more and more . christ is the saints life , and this life is hid in god , untill it be revealed ; and when christ , who is our life , doth appear in the soul , then the soul lives in his life , and appeares with him in glory . now every one in whom christ lives indeed , he conformes them to himself . first , in death , if christ be risen in the soul , then the old man is crucified , that the body of sin might be destroyed ; and the soul is dead indeed unto sin , but alive unto god in holinesse , through jesus christ , who lives in him . secondly , where christ is risen indeed , there is a conformity in life : christ being ( the life living ) in the soul , the soul must needs live indeed , and live unto god , and not any longer to the flesh ; for to be carnally minded is death , but to be spiritually minded is life and peace : and thus is christ our sanctification , when he arises and appeares in our hearts , whereby he transformes and changes us into his own image , even his image of glory more and more . q. but doth not the lord in scripture call men to repentance , and promise them life upon condition of the same ; yea , the lord doth solemnly protest , that he delights not in the death of him that dieth , but rather that he should repent , and turn , and live : and again , why will yee die ? repent , and turn , and live yee . and our saviour saith , except yee repent , yee shall all perish : and the apostles exhort them in the acts , to repent for the remission of sinnes ; and that their sinnes might be blotted out . and again , if we confesse our sinnes , he is faithfull and just to forgive us our sinnes , and to cleanse us from all unrighteousnesse . doth it not from all these places appear very plain , that repentance is necessarily required , as a meanes , or at least a condition of life ? a. there is in scripture a twofold repentance spoken of , a repentance of the law , and a repentance of the gospel . the repentance which is of the law , is suteable to that covenant of workes , which the israelites were under for temporal blessings ; when they at any time acted contrary to the command , then the lord plagued them , sometimes with famine , pestilence , warre , captivity , &c. untill they did repent ; and when they repented , or ceased from their wicked wayes and works , then the lord would also repent , or remove the judgement ; for temporal blessings were promised upon condition of outward obedience , and temporal punishments were diverted , or turned away , upon their legal repentance , and ceasing from their evill wayes . in the time of ezekiels prophesie , the israelites were many of them in captivity already , and the rest of them were threatened : and when the lord by the prophet called for repentance , the people thought it was to small purpose to repent , seeing their fathers had eaten sour grapes , and their teeth were set on edge ; and that it was but a light businesse to promise them any good , upon condition of repentance , seeing they did but pine away in their fathers sinnes . to which the lord commands the prophet to tell them , that it was no such matter , it was their own sin which was the cause of their misery ; and that if they would return from their idolatries , and other abominations , he would cease from punishing of them , and hereupon uses that solemn oath , as i live , i have no delight in plaguing you , i had rather yee would turn from your evill wayes , and live in your own land : why will yee die ? or why will yee be slain , or die by famine , or pestilence , &c. and so our saviour tells those , which spake to him of pilates cruelty , that unlesse they did repent , they should likewise perish , meaning that some temporal judgement would overtake them ; and thus legal repentance served onely for the preventing or diverting of temporal punishments . but repentance which is of the gospel , is not any meanes or condition of life ; for eternal life is the gift of god through jesus christ our lord ; and it is a free gift , and not purchased by repentance , nor yet promised , nor given upon condition of repentance ; for it is not sin , nor satan , nor death it self , can make a separation between them that are elected , and the love of god in christ jesus , which is eternal life : the lord , who hath promised , is not a man that he should lie , or the son of man , that he should repent in this respect . now this repentance is called godly sorrow , and it is wrought by the working power of gods love in the soul apprehended by faith , and is a fruit of faith . there is a worldly sorrow , which causeth or worketh death , being wrought by the apprehension of death or punishment , and this is in wicked and unregenerate men , fear of death drives them to a kind of repentance ; yea , and the saints sometimes having attained but a small measure of the apprehension of gods love in jesus christ , being under a spirit of bondage , and looking upon god as he manifested himself upon sinai , are so filled with fear and terror , which causeth abundance of sorrow , even mourning and grieving exceedingly , because they can grieve no more ; and that meerly upon this ground , that if their sorrow were in any good measure answerable to their sin ; then they hope that god will pardon them , apprehending in themselves ; and being told so by others , that if they doe not soundly repent , mourn , and grieve for their sinnes , heartily and seriously confesse them , with a resolution to leave and forsake them , that god would not , nay could not , pardon them ; and all this from mis-understanding of scripture , as he that hideth his sinne shall not prosper , but he that confesseth and forsaketh them shall find mercy ; and if we confesse our sinnes , he is faithfull and just to forgive , &c. concluding from the very letter of these scriptures ( not having the true meaning thereof explained unto them ) that unlesse they first grieve , and mourn , and confesse , god will not pardon ; and so goe heavily under this burthen for want of better information : but true repentance , which is repentance indeed , doth not proceed from a bare hope of pardon , but from sence of pardon already apprehended , for as no man can believe his justification , until god hath revealed it to him by jesus , so neither can any man repent truly and indeed , untill he first understand and believe , that god , for christs sake , hath forgiven him all his trespasses : and this repentance is called , a repentance unto life , or a repentance flowing from life , or evidencing life ; and life ( which is christ ) is very desireable unto all them who have but the least sence or taste of it ; and it is also active wheresoever it is , and puts men upon all enquiries , what must we doe that we may have life : those converts in the acts , had but a little before been very forward in the crucifying of christ , and denied him in the presence of pilate , when he was determined to let him goe : yet now when they hear the apostles preach remission of sinnes in his name , and that there is no other name given under heaven whereby they must be saved , but the name jesus onely , and that god hath advanced him on high , and given him all power to bring all those to life and salvation that desist from their evill wayes , and believe in his name : now when they heard this they were pricked in their hearts ; now christ , who is life , began to stirre or act : a little in their hearts ; and now what shall we doe men and brethren , that we may have and enjoy more life ? to whom the apostle answered , repent , not that repentance doth purchase pardon , but if yee doe indeed believe in jesus , and if he be come into your soules , then yee can repent indeed , and by your true and sound repentance yee may be assured , that your sinnes are forgiven , for yee shall receive the gift of the holy ghost , which shall seal the same unto you ; and it is further said , that ( the same day ) there were added three thousand soules : and for that which the apostle john saith , if we confesse our sinnes , he is faithfull and just to forgive , &c. the apostle seemes in this place to deal with two sorts of men . the one sort are very high in notion and opinion , and think themselves to be the men that are in christ , and have fellowship with the father in the son , and yet notwithstanding they walk contrary to him in their practice : nay , saith the apostle , that cannot be , for god is light , and with him is no darknesse at all ; god is a holy and righteous god , and will doe , neither can he doe any thing , but what is most pure and just : and if any say that they have fellowship or communion with him , and yet are not conformable to him in holinesse and righteousnesse , they lie , and doe not the truth : and if they say ( as many doe ) that they have no sin , christ hath finished transgression , and made an end of sin in them , so that let them doe what they will , they cannot sin ▪ they deceive ▪ themselves , saith he , their deceived heart hath turned them aside , and there is no truth in them . the other sort are such , as in whom christ is revealed , but yet in a low degree , and these are still in feares and doubts , and would gladly know how they may be assured , in some comfortable measure , of the favour of god , and of the pardon of their sins . to these he answers ; if yee walk in the light , as he is in the light , &c. god is a holy god , a most pure spirit , with whom is no iniquity ; and if he by appearing in your soules , hath wrought you to a love of purity and holinesse , and also to a loathing of all sin and wickednesse , then yee may be sure yee have fellowship with him , and the bloud of jesus christ his son cleanseth you from all sin . but if they further say ( as many a poor soul doth ) yea , but we find that sin is not dead in us , but lively ; and corruptions strong , a law in the members leading us into captivity , the good that we would doe we doe not , the evill which we would not doe , that we doe . the apostle answers , your condition is good , if god by his spirit in you , hath brought you to see and confesse this ; yee need not be discouraged , for god is a faithful god , he never begins a good work , but he will perfect it ; he hath already pardoned your sinnes , and he will more and more assure your hearts thereof , by cleansing you by degrees from all your corruptions . q. if justification and remission of sinnes be free , without any condition , desert , or desire on our part , why then doth our saviour teach us to pray for it , saying , forgive our debts ? and if men be justified , and their sinnes be forgiven before they repent ; then what need have men to repent at all ? a. although justification and remission of sinnes be free , and undeserved , yet it is not presently revealed to the soul , so soon as men believe , but it is brought home to the soul a little at once , by degrees , according as they are enabled to believe , neither doth the lord discover himself in his love to all in a like measure , for it pleaseth him divers times , to suffer many of his dear ones to sit a great while in darknesse , and to see but a very little light , and to have but a small measure of the comfortable assurance of his love : these he holds in suspence , and therefore they cry , and pray , forgive us our sinnes , not being assured of the pard on thereof . yea , others also that have attained to a higher degree of assurance , and are able to conclude , and that safely , that their sinnes are forgiven , and that christ is their righteousnesse unto justification ; yet seeing their own weaknesses , and knowing that they are sanctified but in part , and having a law in their members , rebelling against the law of the mind ; they have need , and doe pray for a further discovery of gods love to perfect their sanctification , that they may thereby have a further evidence of their justification ; and therefore it is said , forgive us our debts , as we forgive our debtors ; that is , lord work in us such a holy frame of spirit , that seeing thou hast freely forgiven us ( through christ ) all our sinnes ; we may also freely for thy sake , forgive our offending brother his trepasses ; and that our readinesse and willingnesse to pardon others , may evidence unto us , that thou hast forgiven us ; so that we are not taught to pray for pardon of sin , as though the lord would not forgive us untill we pray for it , but rather that god would manifest himself so to us in acts of sanctification , as may testifie unto us our justification . and although repentance is not necessary as a meanes of remission , and so of life : yet it is a necessary consequence or effect of life : as the fruit is not a meanes , or a condition of life to the tree , but an effect or evidence of life in the tree ; for it is impossible , that christ should be in the soul , and not act like himself , according to that degree and measure , in which he manifests himself therein . now repentance is not onely a sorrow for sin , for that may be in wicked men ; neither is it a bare confession joyned with the former , for both these may be done for self-ends : but when a man doth indeed apprehend the love of god in jesus , freely justifying and pardoning all sin and transgression whatsoever , without any desert , or desire ; and not onely so , but also sanctifying , and saving him from all sin for the future : then his soul is melted and dissolved into godly sorrow , mourning , and grieving ( not for fear of death and hell , but ) because he hath walked so contrary to god , who hath so farre condiscended in love to him ; and hereupon falls to confesse all sin , and to rip up his heart , and to search out his most secret sinnes , as well as those that be more outward : and desires to appear before god the most vile and abominable sinner in the world in his own eyes , deserving nothing but wrath and condemnation , and admires at the infinite love and goodnesse of god in jesus christ , thus pardoning and sanctifying him : and prayes earnestly unto god , that he will make further discoveries of his love unto him in jesus , that he may be more vile in his own eyes , and that he may now hate and abhorre all sin , which is so contrary to the holinesse of god : that christ may live more in him , and that he may henceforth be enabled through him , to walk in all well pleasing . and thus the saints , though they be already justified and pardoned , yet cannot but repent ; for if christ , who is the root , be within , repentance , which is a fruit thereof , will appear in the branches : and thus the saints can mourn after christ , and blessed are they that so mourn , for they shall be comforted . q. seeing that the saints or believers are sanctified but in part , and have flesh as well as spirit , and are compassed about , not onely with many infirmities , but also with many enemies , which are strong and potent : whereby are they then quickened ? or what helps have they to grow in grace and sanctification . a. the chief help or meanes , whereby the saints are quickened up to holinesse , is christ himself , dwelling in them , and acting them by his spirit , or power , to all well pleasing : but there are other subordinate meanes , which he hath appointed and sanctified to that end ; as namely , his word in the reading and preaching of it , as also godly conference with one another , and prayer . q. how can the scriptures , being but the writings of men , be of any force to help us grow in grace ? &c. a. although the scriptures were written by men , yet they were not the device of mens braines or wits , but they were the words of god , inspired into men by the holy spirit , neither did men write them at their own pleasure , but how and when the lord , who is that spirit , pleased : and they are profitable to teach , instruct , to reprove , and correct ; yea , there is in the scriptures whatsoever is necessary to be known to salvation , they being a revelation of the most righteous and perfect will of god in every dispensation ; and they are also mighty through christ , for indeed to the saints christ is the word , and the word is christ ; and when he is pleased to come forth in it , read , or preached , then it casts down strong holds ; then it divides asunder between soul and spirit , between men and their beloved lusts ; then it subdues every high thought , and brings every thing into subjection that exalts it self against christ ; and then when he is pleased to come forth thus in it by his spirit , then it transformes the soul into the same nature , or image of it self , which is christ : and here is the power of binding and loosing , or the power of the keyes . there is in the word a double power or efficacy , when it comes in the evidence and demonstration of the spirit , it is both for softening and for hardening of mens hearts , and it alwayes doth the work to which it is sent , it is called , a sharp two-edged sword , the sword of the spirit , &c. now no mans word can work any effect upon mens hearts , they may blesse , or they may curse ; and all to no purpose : they may bind and loose at their own pleasure , but there is nothing done in the soul , but where this word comes indeed in the name , that is , in the power and authority of christ , there it doth the work effectually , and there is no resistance , it either makes men fruitful and meet for salvation , or else hardens them , and binds them over to damnation . q. yea indeed , christ is the word , and he came from the bosome of the father , and he onely doth reveal the fathers will : but doth he not doe it by visions , and revelations of the spirit , rather than by a written word , which is so full of contradictions ; or so contrary to it self ? a. christ hath alwayes manifested himself , or the fathers will , by visions and revelations , but yet in a different way in every dispensation : when the gospel was first preached , he was pleased to reveal himself unto the apostles , for the most part , without any written word ; ( they having but a few dark prophecies and types which made mention of him ) and therefore they were enabled extraordinarily to declare , both in word and writing , the whole will and counsell of god ; and the word so spoken and written , being a revelation of christ through the spirit , was written and spoken for our instruction : christ now reveales himself to us also by the same spirit , and to the same ends and purposes , but not in the same manner , nor in the same degree : christ by revelation enabled them to speak and write a mystery ; and by revelation he enables us to know and understand that mystery , which was spoken and written by them : they were inspired by the spirit immediately to write and speak the mind of god perfectly : to us it is given , to understand and believe the will of god , in the mystery of christ , by attending upon reading , exhortation , and doctrine , even by the same spirit . the apostles were sent to preach the gospel , and faith comes by hearing , and hearing by the word preached : paul was an apostle , a teacher of the gentiles ; and unto him was this grace given , that he should preach among the gentiles the unsearchable riches of christ , &c. the gospel must be preached ; but every preaching is not the preaching of the gospel ; for some men preach neither law nor gospel , but their own fancies : others preach justification by the duties of the law , knowing neither what they say , nor whereof they affirm : and others jumble law and gospel together , saying , that men must believe in jesus christ , and yet they must walk in a strict performance of the duties of the law , or else they cannot be saved : but the gospel , where it is purely preached , is not with wisdome of words , to exercise or set forth mens humane arts , and acquired abilities , but in the evidence and power of the spirit , to perswade men to believe : the preaching of the gospel is not to chide or revile men for not believing , but to beseech men to be reconciled to god. the preaching of the gospel is not to threaten wrath and vengeance against sin and sinners , but to offer termes of peace , reconciliation , and salvation , through christ jesus , to the worst of sinners . moreover , the lord hath in much wisdome and goodnesse manifested his will in a written word , for he very well knew what was in man : many prophets of old did run before they were sent ; but because they spake not according to the law and the testimony ( their written word ) their was no light in them . there were also false apostles in the primitive churches , but because they spake not according to the word of faith revealed in the true apostles , they were soon discovered to the saints . the mystery of iniquity in that man of sin , came into the world after the working of satan , with signes and lying wonders , and men were deluded by them , because they did not receive or believe the truth , as it was revealed in the written word ; but christ hath already in part , and is daily destroying more and more that mystery and kingdome of the devill , by his appearing , and the brightnesse of his coming , according to this written word . and there be many also that boast and brag of visions and revelations , and despise and deride the scriptures ; but because they resist or put away the truth , therefore they shall not be able to proceed much further , for their folly shall be made manifest to all men , by the power of truth revealed in the scriptures . neither is the scripture contrary to it self , or any the least contradiction in it , for as no part of it was written by the private motion of mans own spirit , so neither is it of any private interpretation , nor to be drawn or stretcht to any mans private purpose , for we are not to use the scriptures for our own self ends , or so much of them as will serve our turnes ; but to weigh and consider the whole scripture , and labour to reconcile seeming differences ; for though there may appear some small seeming jarrs in the letter , yet being compared with other scriptures , and weighed with a spirit of love and meeknesse , there will be found a sweet harmony in the sence and meaning : and where any thing is hard , and difficult , and not easie to be understood , there we are not rashly to determine , but by prayer and supplication to wait upon god , who is a revealer of secrets , and to whom interpretations doe belong , and in due time we shall reap , if we faint not . q. what is prayer ? a. prayer is much spoken of , and much used among men , but it is not very well understood , for many people can , and doe utter words and sentences , which the saints in scripture have used in prayer , and yet they doe not pray : prayer is not every lifting up of the voice to god , nor every lifting up of the heart to god , for the most wicked man may pray , and that earnestly , and that for life and salvation , and yet not pray aright ; yea , a believer , and one that is in christ , may be very fervent in prayer , and yet not being rightly catechized and instructed in the nature of true prayer , may not be accepted , but offend in praying . prayer is not a work of wit , or memory , or of any other common gift of the spirit ; but true and right prayer , as it goes up to god through christ , so it comes down first from god by christ , and is indeed the intercession of christ in the soul : for no man knowes how , or what to pray for as he ought ; yea , the saints themselves are compassed with many infirmities , and many of them lie under many outward crosses , &c. by reason whereof , they may , and doe now and then use prayer in a carnal manner : now it is the spirit which removeth or helpeth against these infirmities ; when the spirit prevailes ( as it doth for the most part ) in the saints , then it assures them of the love of god , and overcomes all feares and doubts , and carries them up to god with free accesse , making them to know , that god is not delighted with eloquent words and speeches , or sentences finely framed , and artificially drawn into a method : but that he is well pleased with christ , and delights in nothing but christ , and if he be in the soul , though at present they cannot utter many words , or outward expressions ; nay , if they can but groan in spirit , he knowes the meaning thereof , for he knowes the heart , and understands the mind of the spirit : if prayer proceed from a mans own spirit , then it is alwayes for self ends ; but if it be the intercession of christ in the soul , then it is alwayes agreeable to the will of god ; for he ( even christ ) maketh intercession for the saints , according to the will of god. q. if prayer be the intercession of christ in the soul , then how is it said , that he is at the right hand of god , and maketh intercession for us , and is gone into heaven , there to appear in the presence of god for us ? and why then are we commanded to pray to the father in the name of christ : a. christ is indeed at the right hand of god , that is , the lord hath advanced him into his own glory ; and given him his own power and authority , even all power in heaven and earth , for god doth not manifest himself in any wise unto the saints , or bestow any thing upon them , but in and by jesus christ ; neither can , or doe , the saints enjoy god , or have any true fellowship with him , but in and through christ ; so that whatsoever is done in heaven , or in earth , christ is the doer of it : now christ dwells in the saints by his spirit , which is the power of his love , proceeding infinitely from the father unto the son , and from christ into the saints : and by this spirit , or power of love , he quickens them up to prayer , and not onely so , but also frames and endites their prayers in them , according to the will of the father , and so they become acceptable to him ; for whatsoever christ doth , is well pleasing to god ; for the father loveth the son , and the saints being united to christ , and made one with god in him , are hereby brought into the love and favour of god through him : and thus he is in heaven , appearing in the presence of god for us . and for that we are to pray to the father in the name of christ , it is not meant , that we must often use or repeat the name of christ , or in word beg , or crave any thing at the hand of god for christs sake , for so a wicked carnal wretch may doe : but to pray to the father in the name of christ is , to pour forth the soul unto the father , in the power and intercession of the son , for god looks not at any thing in all this world but christ : men may be high in gifts , and notions , and may make admirable prayers for words and sentences , and also for method and form , but if christ be not there , and if the prayer goe not forth in the spirit and power of jesus christ , then the lord regards it not , but loaths it , and casts it away , as abominable . to pray then in the name of christ is , when the soul goeth forth into the armes of gods love , by the spirit and power of the lord jesus , who is the son of his love . q. seeing that men of themselves cannot pray aright , and that the lord , to whom we are to pray , knowes our wants before we pray : what need have we then to pray . a. as men cannot pray of themselves , so neither can they live of themselves , for the life which the saints now live in the flesh , is not by any power of their own , but by the power of christ living in them ; so that there is not onely a necessity of life in them in whom christ lives , who is the life , but an impossibility of not living . in like manner , though men cannot pray acceptably by their own power or worth , yet if christ , who is the mediator , and intercessor , live in them , there is not onely a necessity of praying , but it is altogether impossible that they should not pray , christ being in their hearts the spirit of supplication , and of adoption , causing them to cry , abba father . yea , in him they have accesse with boldnesse unto the throne of grace : and though the lord doe know our wants , yet he hath commanded us to pray , ask and yee shall have , &c. and yee fight , and warre , and have not , because yee ask not : the lord would have his people to rejoyce , but they must pray , ask and yee shall receive , that your joy may be full : now although the lord command us to pray , he doth not intend that we should make idols of our prayers , and think that we receive for our praying , but he doth it , that we may know and consider , on whom our joy , our happinesse , yea , our very life dependeth : and also that he may have the honour and glory of all his goodnesse , when we in asking acknowledge him to be the giver of all , and that we receive all of grace , and not of debt : and then it occasions much thankfulnesse , when we return him the praise of all his love and bounty , and live in the use of his mercies , to his praise . q. but is not the lord said to be an unchangeable god , with whom is not the least shaddow of turning ; and if he have determined to bestow any favour or mercy , he will doe it without our prayers : and if he have not determined us any good , to what purpose should we pray ▪ seeing by the same we cannot alter nor change his mind ? a. although the lord be altogether unchangeable , and unalterable in his purposes and determinations , yet he would have his children make known to him their needs by their requests : neither is there the least shadow of change in him , when he bestowes mercies and blessings upon them , in answer to their prayers : for whatsoever good thing he purposeth to his children , yet before he bestow it upon them , he usually stirreth up their hearts to pray for the same : now the lord whatever he gives to the saints , he gives it them in christ ; and what the saints pray for , they request and beg the same in the spirit and intercession of christ , for he is the way , by which the lord comes down to us in all good ; and he is the way also , by which we goe up to god in prayer and thanksgiving . now as it is impossible , that god should alter his determinations , in bestowing of mercies , so also is it , that the saints should not pray for blessings and favours , being quickened up thereto by the spirit of christ living in them : so then , god is not changed , but the change is in the saints , for many times when god entends a blessing , his children are not fit to receive the same ; then he by that spirit of adoption , quickens them up to pray , and yet delaies them ; that by the continual use of this heavenly exercise , and by the spirit of judgement , and burning , their corruptions may be consumed and destroyed , and their hearts brought into a more holy and humble frame , and they at length , by this meanes , made fit to receive the mercy . q. if men cannot pray unill they be moved , or quickened thereunto by the spirit : how then shall it be known when the spirit moves ? or which , or when , is the most convenient , and fittest time for prayer ? a. that no man is able of himself , without the help of the spirit , to make any prayer acceptable to god , hath been already shewed ; prayer being a work of that spirit of adoption , called the spirit of the son , and is nothing else , but an effect of that power in the son , given unto him by the father : men may use words or formes of prayer , but none can pray indeed , but they who have received this spirit of adoption , and are thereby become the sonnes of god ; and they , who are thus become sonnes , have not the spirit by fits and starts , but the spirit , or the lord jesus , who is that spirit , dwells in their hearts , and is continually exciting , and stirring up their hearts to prayer , and every good thing : but it is not alwayes apprehended alike ; for many times , by reason of temptation , want of watchfulnesse , and other infirmities of the flesh , it is clouded , and acts not so clearly as at other times ; yet notwithstanding , it will in due time break through all difficulties , and remove all impediments , and acts like it self , and ministers matter of prayer upon all occasions : so then , whensoever the lord presents occasion or opportunity of prayer , then he by the same calls for prayer , and then is the spirit ready to quicken and help , if it be not quenched with carnall workings of the flesh , as worldly cares , worldly sorrowes , worldly joyes , &c. now if there be any time , wherein the lord doth not minister occasion of prayer and praise , then that is no time for prayer and thanksgiving ; but there is no time in the whole life of a christian , in which the lord doth not minister occasion of prayer and praise , therefore the saints ought to pray continually , and in every thing to give thanks : furthermore , as the saints ought upon all occasions to lift up their hearts to god , so also they are to take the fittest opportunity ; for prayer is not a light businesse , but of great weight and concernment ; it is called , a pouring forth of the soul to god , , a wrestling with god , a crying earnestly to god , &c. now the fittest time for this serious businesse is , when we can set about it with least distraction ; when we can best sequester our selves from all other occasions whatsoever , and attend upon that work with freedome of spirit . and as we must take the fittest time , so also we must watch unto it , that is , so order our outward affaires , that there may be convenient time ; and so watch over our own hearts in the strength of christ , that they may be alwayes well disposed to prayer , and not to flag or faint , though we meet with many delayes , and other discouragements , but to continue instant in the same , watching when god will give in occasion of thanksgiving . q. but doth not god give us other helpes also , to build us up in grace and holinesse ? what say you of the sacraments ? is not baptisme of great use in these dayes of the gospel ? a. the word sacrament is no where to be found in all the scripture , and for baptisme , the scripture mentions divers baptismes , as the baptisme of water , the baptisme of the holy ghost , and of fire , and the baptismes of sufferings , all which were beautiful in their seasons , and some of them are still of great concernment to the saints . the baptisme of water was the baptisme of john , who was sent of god , to prepare the way of christ : israel had dwelt long enough in that mount of out-side observations ; for although they had their legall washings and cleansings , which were , and might be called baptismes , yet all these could not wash away one sin from the conscience , but served onely to cleanse them from legall pollutions , though they were not without their significations . but now the baptisme of john , and his ministry , was mighty , for he came in the spirit , and power of elias , and was a sign of a great change of administrations , for he called them to repentance , even to repent of all that out-side , and formal religion , which they had so hotly pursued ; for they were generally grown so corrupt , and so blockish , and blind withall , that they imagined , that by the bare out-side performance of those legal cleansings , they were sufficiently sanctified , though they continued in the practise of most grosse and notorious sinnes : but john tells them plain , that although god had long endured , and born with their hipocrisies and formalities , yet now he would bear no longer , for he had now laid the axe to the root of the trees , and if any tree were barren , or did not bring forth good fruit , it was to be hewen down , and cast into the fire ; hereby giving them to understand , that unlesse they did desist from all their wicked and ungodly wayes and courses , and amend their evill lives , there was no remission of sinnes to be expected , nor true sanctification to be attained , notwithstanding all their legal and strict performances ; and hereupon calls them to his baptisme , declaring plainly unto them , that though many of them thought he was the christ , yet they were deceived , for he was but sent to prepare his way ; and that his baptisme was but with water , which could onely wash away the filth of the body ; but could goe no further ; but yet by the same they were to be instructed , that there is one among them already in the flesh , even christ , who shall baptize them with the holy ghost , and with fire ; that is , wash and cleanse their soules , from all the filth and guilt of sin that was upon them : and thus john's ministry was to prepare the way , or to manifest christ already come ; and his baptisme did hold forth the baptisme of christ in the spirit , which was to follow in its season . q. if johns ministry and baptisme served onely to prepare the way of christ , or to manifest christ in the flesh ; and to instruct them , or type out unto them the baptisme of christ ; why then was it needfull , that christ himself should be baptized of john ? a. christ indeed was baptized of john , but not out of any need to shew forth sorrow for sin , he being altogether without sin ; nor yet was he baptized out of any necessity to be instructed in the mystery of the spirits baptisme ▪ but christ submitted to johns baptisme for our sakes onely , the head that had no sin , for the body that was full of sin . again , johns baptisme was part of the law , and it was the last and most lively ceremony of it , and christ submitted unto the same , that he might fulfill all righteousnesse for us . now that johns baptisme was of the law , and not of the gospel , is evident from his preaching ; for john preached saying , repent , for the kingdome of heaven is at hand ; now the kingdome of heaven is christ ( not in the flesh ) but crucified , risen again , ascended , returned in the spirit , the comforter dwelling in the hearts of the saints ; the kingdome of heaven is within you : and from our saviours words , mat , 11. 11. where speaking of john saith , that among them that were born of women , there hath not risen a greater prophet than john the bapptist , because other of the prophets had spoken of christ afarre off , but john pointed him out with the finger , saying , this is he ; but mark what followes , not withst anding he that is least in the kingdome of heaven is greater than he , meaning , that he that is indeed a preacher of the gospel , though never so mean and contemptible in the eyes of men , should doe greater workes than john did . q. but there are other baptismes spoken of in scripture , as well as johns , for the disciples of christ did baptize , and christ at his ascension sent them to baptize all nations ; is not water-baptisme then an ordinance of the gospel ? a. true indeed , christs disciples did baptize while he was with them in the flesh : but it was with john's baptism , and so the scripture calls it : for indeed , the preaching of john , and his baptism , was the same with the preaching and baptism of christs disciples : for john preached saying , the kingdom of heaven is at hand . christs disciples preached saying , the kingdome of heaven is at hand . both john and christs disciples by their baptism , which was in cold water , could but wash mens bodies , and call upon them to repent , and to expect remission of sins onely in christ jesus , who was to wash away the filth of their souls , even with a spiritual water , or baptism of his spirit . so that although the disciples of christ did baptize , yet their baptism was the same with john's baptism , and to continue but for a season ; for so john confesseth , i must decrease , but he ( meaning christ ) must increase . and for christs commission to his apostles , to baptize all nations , that is not to be understood of water-baptism , as appeareth by his own words , acts 1. 5. when being risen from the dead , and now ready to ascend into his glory ; acquaints them with the work whereto he is now sending them ; commands them not to depart from jerusalem , until they had received the promise of the father , ( that is the spirit ; ) for saith he , john truly baptized with water , as if he had said , it hath been the fathers good pleasure to appear in types and significations , and to vail himself a while under dark administrations : but now the time is full come , in which he will shew himself clearly in his abundant love and goodness , for ye shall be baptized with the holy ghost , which is the spirit or comforter , not many dayes hence ; and then ye shall receive power , to know what ye ought to do , and be witnesses unto me , both in jerusalem , &c. and when ye are thus impowred , or baptized your selves : then go and teach all nations , baptizing them in the name of the father , &c. where by name of the father , and of the son , &c , he doth not mean , that they should wash them in water , using that form of words ; but by name , is to be understood the power of the father , &c. as christ saith , mark 16. 17. in my name they shall cast out devils , that is , by my power . and so in this business ; all power ( saith christ ) in heaven and in earth is given to me . go ye ( therefore ) and teach and baptize the nations , in the name of the father , and of the son , and of the holy ghost . as if he had said , all power is given to me of the father , and by this power i will come into you , and into your ministry , and ye shall go forth in this power unto all nations , and by the same ye shall be enabled to make them know , and believe , that i am the wisdome of god , and the power of god to salvation , to the gentile as well as to the jew ; and that whosoever believes in me indeed , ( or is baptized with the spirit , which is all one ) shall never perish , but have everlasting life . and this was done effectually , for in one day there was added three thousand soules . and in another place , all that were ordained to eternall life , believed . q. but if it was not the command of christ , that they should baptize with water , why then did they they use it after his ascension , and if water-baptisme was to cease and have an end at that time , why then do not the scriptures declare the same . a. as for the apostles baptizing with water after christs ascension , it was not from any command of christ , as one of them doth testifie . the baptisme of water or johns baptisme was very famous , and of great note in that time , and therefore could not at present be very easily laid down , as likewise very many other legall observations . and again , it is not to be questioned , but that the apostles themselves were ignorant of many things , after they had received the spirit abundantly ; for peter was ignorant , that he might eat with the gentiles , or that god had a purpose , by jesus to bring in the gentiles . paul must goe to jerusalem to be resolved about circumcision , and there were thousands of jewes which did believe , and yet they were all zealous of legall rites . god did not reveal himself all at once , but by degrees . again , the apostles used water-baptisme as they used circumcision , to avoid contention among the saints : and further , they used it sometimes when it was desired ; and to stoop to the weaknesse of many young believers , they became all things to all men , that they might not offend any , but save all if it were possible . and for the scriptures to declare against water-baptisme to be used in the dayes of the gospel , there be many scriptures that speak much to that purpose , as 1 cor. 1. 17. paul the apostle of the gentiles utterly disclaimes it , for christ , saith he , sent me not to baptize , but to preach . again , ephes . 4. 5. one lord , one faith , one baptisme , now water-baptisme is not the same with the baptisme of the spirit , for they are two distinct things , one is johns , and the other is christs , and if they were both one , then they that have the one , must also have the other : and they that cannot have the one ( of water ) neither can they have the other . again , it is not water-baptisme that can make us one with christ , or give us a new name , or make us partake of the divine nature , &c. and therefore water-baptisme is not that one baptisme , nor left us in command in the dayes of the gospel . q ▪ the baptisme of water hath been used in all the churches of christ , from the very time of the apostles , and that with warant from scripture ; for infants were circumcised under the law , and circumcision was a seal of the covenant which god made with abraham , and the covenant is the same now as it was then , and baptisme is come in the room of circumcision , and is a seal of the gospel-covenant , and therefore infants may be baptized ; and the apostle tells the corinthians , that their fathers were all baptized in the cloud , and in the sea. and saint peter saith , that baptisme doth now save us , how can it then be denied , that baptisme , even of water , doth not stand us in great stead , even in the dayes of the gospel ? a. whatsoever was practised by the apostles , and primitive christians , is already declared : how they to prevent contention and strife , did condescend to the weaknesse of many ; knowing , that in time , the baptisme of the spirit , which is a baptisme of fire , would eat up the baptisme of water , as the fire that came down upon elijahs sacrifice , did lick up all the water that was in the trench . but whatsoever hath been done in water-baptisme since that time , it is hard to say , is , or was done with warrant from scripture ; but is to be feared was rather a part of that mistery of iniquity , which began to work even in the apostles time . and that baptisme is come in the room of circumcision , was never yet made good by scripture , nor never will. it is true , god made a covenant with abraham , and gave him also circumcision as a sign or seal thereof : but the covenant which god made was twofold . inward , and outward . the inward part respected his soul , in the sweet enjoyment of gods love and favour by christ jesus , both in this life and in eternall glory . the outward part of it , respected the outward man , the enjoyment of the land of canaan , with long life and prosperity therein . now so farre as the covenant was inward and respected his soul , so farre circumcision could not be a seal thereof : for nothing could seal the true spirituall love and favour of god to his soul , but the spirit , whereby all believers were , and still are , sealed to the day of redemption . but as the covenant was more outward , that he should be the father of many nations , that in isaac should his seed be called , and that he would give the land of canaan to his seed , for an everlasting possession ; so farre circumcision was a seal of the covenant . but now in the daies of the gospel , the new covenant , is a single covenant , that old , weak part of it being vanished away : and it is now established upon better promises , than earthly canaan : for the covenant which god makes with his people now , is altogether inward , and spirituall , which is christ ; and there is no seal of this covenant , but that spirit , or the lord jesus , called the spirit of promise . and to make water-baptisme , or a carnall thing , to be a seal of a spiritual covenant , which is christ in the soul , sealing up the love of god to the same to all eternity ; argues much ignorance in the mistery of god , and carnall mindednesse in the things of god , in a great measure . and whereas the apostle tells the corinthians , their fathers were baptized in the cloud and in the sea. that is no warrant for baptisme at all . but he speaks it rather to take them off from depending upon outward ordinance , &c. for thus he seems to speak . your fathers were high in outward ordinances , but they were not very high in gods favour , for they were overthrown in the wildernesse , and these things were written for your example , &c. and for that of the apostle peter , where he is speaking of the floud , and that in the arke but a few , even eight souls were saved by water ; and that by a figure baptisme doth not save us . first , we must understand , that the ark saved those eight soules from the water . and then that the figure here spoken of , is not between the floud , and water-baptisme . but between the ark which saved them from those great waves , and christ who saves us from the sea , even the red sea of gods fierce wrath ; as they that did believe , and obeyed , and prepared an ark , were put into it by god , and so saved from death ; so all that do believe are shut up in christ , and made one with him , and so saved from wrath . for so saith the apostle , baptisme doth now save us , but not the washing away of the filth of the flesh with water , but the answer of a good conscience to god by the resurrection of christ from the dead , if christ be not risen in the soul , and if he raise not the soul from death , that man is not baptized indeed , though he be washed in water a thousand times . and as for infants that they should be baptized , there is not the least intimation in all the scriptures that they , whiles they are such , ever were , or ever should be baptized . if water-baptisme were any thing , or had any thing in it , yet infants are in no capacity at all to apprehend it , no not so much as in signification : yet they which make a prop of it to hold up their tottering kingdome , can see good reason for it , and draw goodly consequences from scripture to help forward the practise of it . q. though there be nothing in it , as indeed there is not , it being an outward signe ; may we not use it therefore in obedience to christs command , as a sign of our ingrafting into him , and as an ordinance that gives us admission into curch-fellowship with the saints ? a. the commands of christ are not empty and barren commands , but full of power and efficacy . when christ coms forth in a command , then there is a work wrought indeed . if christ say to a dead man live , then is he quickned indeed . if he command a man to believe , then there is faith and confidence wrought indeed . if he command the saints to love one another , then it is effected indeed . christs commands where they come , and he himself come along in them : ( or else they are not his commands ) they never return in vaine , but do certainly accomplish their work , not in imagination ; but in reality and truth . now if christ had commanded to baptize a man , or an infant , in water , certainly some notable work would have been wrought thereby . but we see in experience , that to dip , or to sprinckle , in , or with a little cold water produceth no effect in the inward man. therefore to baptize with water , as a command of christ , is to offer injury to christ , and to make the commands of christ ( which are full of power and life ) to be empty and fruitless commands , which is not safe to imagine . moreover , christs kingdome is a spirituall kingdome , and is altogether inward : and as it is not attained , so neither is it enjoyed with any outward observations . indeed under the law , they had their outward ordinances , and services , and all of them had their significations , shewing forth something of christ , of his death , and resurrection , &c. and this kingdome was more carnal than spiritual ; and they were led on in it by outward and carnal observations . but now christ having finished all his work in the flesh , and being come again in the spirit , he exerciseth all his kingly power in the soul ; and this kingdome of christ is the kingdome of heaven , and there is no signification in it at all , but all is reall . for it is the glory of god begun in the soul , ( not in imagination , but in deed and in truth ) which is to be perfected by degrees in this life , though not fully untill the life to come . neither is there any outward ordinance , or observation , that can hold proportion or correspondence with this spiritual kingdome , it being exalted above all the hills , and infinitely above all significations . now water-baptisme can no way shew forth our union with christ , for that is a spiritual union , and water-baptisme is a carnall ordinance , and holds no proportion with the former . againe we are not made one with christ , as we are one flesh with him , but as we are one spirit with him . christ by taking our flesh , became immanuel , or god one with us in the flesh , but now the lord , who is that spirit , takes us into the same spirit , and so we are made one spirit with him . to this very end the glorious god did abase himself , and clothed himself with our flesh , and took it into union with himself : that so by this meanes , he might also receive all them that do truely believe in him , into union with himself by the same spirit . so that it is not the baptisme of water , that can ingraft us into christ , or make us one with him : but by the baptisme of the eternall spirit , are all the saints united to him , and partake of the same divine nature with him . and further , water-baptisme can give us no true fellowship with the saints , for where the saints have true fellowship one with another , they have this fellowship together in christ . so that this fellowship consists not in being of the same opinion , or forme one with another . but in partaking of the same spirit , are united into one body together in christ . for by one spirit are we all baptized into one body , whether we be jewes or gentils . so that it is not water-baptisme that can give any true fellowship with the saints , but onely a carnall admission into an outward fellowship with men of the same form , which may hold for a time , and afterward come to nothing . ananias and saphira , may have for a time an outward fellowship with the apostles ? and simon magus with phillip , and the rest of the saints in samaria . q. what say you then of the lords supper , is not that an ordinance of christ to be used now in the time of the gospel ? a. that our saviour christ did give bread and wine unto his disciples , in remembrance of his death , which he was now suddenly to accomplish , is not denied : but that he left it with them , as an ordinance to be performed by all believers in the dayes of the gospel , is to be enquired into : our blessed lord , a little before his suffering , told his disciples , that he had a great desire to eat one passeover more with them before his death ; and being come into the house , as they were eating together , he tells them plain , that one of them should betray him into the hands of the chief priests and elders , &c. and that he was to undergoe great sufferings , yea , and death also ; and that all this was no more than what was written of him , though they were ignorant of it : and that they must now enjoy his company but a very little while : for as he came forth from the father into the world , so he must now leave the world , and goe to the father , upon this heavy , and sad , and indeed unexpected newes , his poor weak disciples ( who looked for better things from their master , at least in their own conceits ) were so presently filled with sorrow , that they knew not what to say , much lesse what to doe ; whereupon our saviour , seeing them take the matter so to heart , and knowing that his death was of so great advantage unto them , takes occasion to instruct them in the knowledge and ends of the same ; that as his departure from them was cause of great grief and sorrow unto them , so the remembrance of the great benefits which should redound unto them thereby , might a little stay and comfort their hearts , untill he did appear to them more fully . to this end he took bread , and brake it , saying , this is my body which is given for you ; as if he had said , as i break this bread , and give it unto you , so my body is given , and must be broken for you , even for your sinnes . and taking the cup , he saith , drink yee all of it , for it is the new testament in my bloud , or a signification of the bloud of the new covenant , which is my bloud , that must be shed for you , and many others also , or else yee cannot have remission of sinnes . and for a help to their weak faith , and comfort in their sad condition , he said also unto them , doe this in remembrance of me : as if he had said , i know , that for the present you are almost overwhelmed with grief and sorrow , because i say such things to you ; yet let this be a little comfort to you , make use of bread and wine , in-remembrance that my death is of great advantage to you : and though i goe away in the flesh , yet it shall not be long ere i see you again in the spirit , for i will not leave you comfortlesse , but will come to you in the comforter , which is the spirit of truth , and then your hearts shall rejoyce , and your joy shall no man be able to take from you : so that from hence it may appear , that this action of christ , and likewise his command , was rather to comfort and stay the hearts of his poor , sorrowrowfull , fainting ( then ) disciples , than to be a standing ordinance for all believers afterwards . q but it is not said in many places in the acts of the apostles , that this ordinance was in use even among the apostles themselves , and many other saints , after the ascension of christ , and sending down of the holy ghost ? a. the apostles indeed are said to break bread , and that from house to house , but every breaking of bread there spoken of , cannot be said to be the lords supper ; for it is said , that they did eat their meat with gladnesse , and singlenesse of heart : whereby it may appear , that by breaking of bread , in that place , is rather meant , the saints mutuall love , in receiving and entertaining one another into their houses , with feasting and rejoycing , than eating the lords supper : for it is said , that the multitude of them that believed were of one heart , and of one soul ; neither said any man , that the things which he possessed were his own , but they had all things common : the preaching of the apostles was of such power and efficacy , that it wrought great effects , there was none that lacked , they that were poor were provided for , out of the goods of them that were rich . but if by breaking of bread in this , or other places , be meant the eating the lords supper , yet it was used as a thing indifferent , and of christian liberty ; rather than a binding ordinance , for the apostles were willing to use all means , and content to stoop to weak faith , and mean capacities , so that they could winne any to christ . q. but the apostle paul writing to the corinthians , tels them , that he had received of the lord that which he delivered unto them . for having blamed them for their abuse of that ordinance , comes at length to certifie them in the true and right use thereof , saying that the end of it was to shew forth the lords death till he come . and further shewes the danger of unworthy receiving , and gods hand already upon them for the same . doth it not hereby appear very plaine , that the lords supper is used from christs own command , and is dangerous either to omit , or else to receive the same unworthily ? a. true indeed the apostle writes these very words to the corinthians , but withall he shewes the reason why he deals thus tenderly with thnm , 1 cor. 3. 1 , 2 , 3 , 4. because he could not speak unto them as spirituall , he could not speak unto them , how they should enjoy christ , and be made one with him in the spirit : for they were yet babes , and apprehended nothing of christ , but what was held forth unto them in visible demonstrations , or outward and carnall ordinances . i have fed you , saith he , with milk , and not with meat ; for ye are not yet able to beare it , for ye are in a great measure carnal , and walk ( not in the spirit but ) according to man , or as men . where the apostle shews that there be degrees of attainments among the saints : there be children , and there be men. 1 cor. 14. 20. there be saints that be in a great measure carnal , and there are saints that be spiritual . the apostle john in his 1 epist . 2. cap. 12. 13 , 14. verses speaks of three degrees of attainments . little children , fathers , and young men. little children , are such as are weak in faith , and under many feares , and doubts . fathers are such as have attained to a higher degree of the knowledge of god in the mystery of christ . young men , are they that know their union with the father in the sonne , and who also live in this union , and are carried forth in the strength of the same , to overcome sinne , and satan , and the world , &c. now these corinthians were children , and therefore the apostle feeds them with milk , christ is very tender of his lambs , he will carry them in his bosome , if they cannot goe , he willead them by the hand ; if they cannot digest strong meat , he hath milk for them , he will not suffer one of them to perish , or to miscarry . but children are not alwayes children , they grow in time to be men , and then they put away childish things : for while they are children and use milk , they are unskilfull in the word of righteousnesse or mistery of christ . but when they come to a full age , then they are able to use strong meat , or understand mysteries ; their sences being exercised to discern both good and evill . now to these children , the apostle commends christs practice to his disciciples in their weak and sad estate , saying , that there by they might be put in mind of christs death till he come . intimating thereby , that though they were yet babes , and carnal , and so not able to apprehend their union with christ in the spirit : yet the time would come , that christ should appear in their hearts in a more glorious manner ; and then they should see him , and know him in the spirit , with farre more comfort , delight , and satisfaction ; than in or by any outward or fleshly ordinances whatsoever . and that this comming of christ is so to be understood , is plain from his own words , when he telleth his disciples , that he will not drink any more of the fruit of the vine , untill the day that he drink it new with them in his fathers kingdome . where he declareth very plain , that though now he condiscended to their weakness , and gave them those visible elements , as signes and pledges that his love was very great towards them , in thus dying for them : yet when the kingdome of god should come , or that he himself come into their hearts in the spirit , or comforter , ( which was fulfilled in the day of pentecost ) then they should be enabled to know , and apprehend the love of god in , and through him , more than by any outward observations . yea , those heavenly joyes , and spirituall consolations , arising from the love of god in christ jesus , shed abroad in the soul , should be abundantly more full of delight , and satissaction unto them , than the drinking of wine , for his love is better than wine . to dwell in the use of outward ordinances , to put us in mind of christs death , is with mary to stand weeping at the sepulcher , when christ is risen and gone , and deserves justly that reproof which she met with in so doing ; why seek ye the living among the dead ? and for that the apostle tells them the danger of unworthy receiving , he seems hereby to rebuke them for , or to warn them of two great faults herein ; the which are also very common among them that rest in outward ordinances ; either they make idols of them , and think to attain something by the use of them : or else they use them carelesly , hand over head , not considering what they go about , but meerly for custome , and so prophane the same : for which , saith the apostle , god is displeased . and indeed this bread and cup , was as well to teach them , their fellowship with christ in suffering , as to put them in mind of his death . ye shall indeed drink of my cup. and if we suffer with him , we shall raigne with him . q. but our saviour christ tells the jews , that except they eat the flesh of the sonne of man , and drink his bloud , they have no life in them . and that whoso eateth his flesh , and drinketh his bloud , hath eternall life , for his flesh is meat indeed and his bloud is drink indeed , and whosoever eat thereof shall live for ever . doth it not hence appear that in the partaking of this ordinance of the lords supper , that the souls of true believers are nourished , and fed up to eternall life ? a. true indeed our saviour speaks these words to the jewes , but that he doth not mean , nor intend , the eating and drinking of bread and wine , is plainly declared in the same chapter , at the 28 verse the people aske him , what they should do that they might work the works of god. he answers them , that the work of god is to believe on him whom he hath sent . but being carnal , and led by sence , require a sign saying ; what sign shewest thou that we may believe . for our fathers under moses ; in the desart , did eat manna , even bread from heaven , and therefore they had reason to harken to moses . but if thou shew no sign , nor work no great work , why should we hearken to thee , or believe in thee ? our saviour answers ; though your fathers had manna under moses , yet it was not that bread ( meaning the bread of life , because they that did eat there of were dead ; ) but my father gives you the true bread . for the bread of god , is he that commeth down from heaven , and giveth life , unto the world and further tels them plain . that he is the bread of life , and tha● he that comes to him , shall never hunger , and he that believs on him shall never thirst . and further shewes ; that this is the will of him that sent him , that every one that so sees the sonne , as to believe on him , should not perish , but have everlasting life . and againe , verily verily i say unto you , he that believeth on me , hath everlasting life , for i am that bread of life , which whosoever eats of , shall not die , but live for ever . the jewes being carnal , and understanding his words carnally , strove among themselves saying , how shall this man give us his flesh to eat . to which he solemnly answers , except ye eat the flesh of the sonne of man , and drink his bloud , ye have no life in you . and he that eateth my flesh and drinketh my bloud , hath eternall life . for my flesh is meat indeed , and my bloud is drink indeed . by all which passages it doth appear very plain , that by eating and drinking the flesh and bloud of christ , is not to be carnally understood , of eating bread and drinking wine : but spiritually of believing in him , and being united , and made one with him : as verse 56. he that eateth my flesh and drinketh my bloud , dwelleth in me and i in him . that is , he that believeth in me indeed , he is made one with me in the spirit , and so partaking of the same spirit together , he dwels in me and i in him . againe , as the father who sent me , is a fountaine of life , and i live by being one with him : so he that eateth me , or so believeth in me as to be united to me , even he also shall live by being one with me . to eat the flesh of christ and drink his bloud , in an outward ordinance of bread and wine , is but to know him after the flesh : but they in whom christ lives , and they live in him , and are taken into union with him , by being one spirit with him : they do not know him any more after the flesh , nor have any confidence in fleshly ordinances . but they believing in him , or dwelling in him , and he in them , from this union in the spirit doth flow up in them rivers of living waters , abundance of spirituall joy , peace , and heavenly consolations . alas , he that goes to the weak , and empty elements of bread and wine , shall not be satisfied , but hunger againe and thirst againe : because there is no satisfaction in them . but whoso partake of christ indeed , and are made one with him indeed , he gives unto them such a water as shall : abundantly satisfie their souls , that they shall never thirst , ( that is ) they shall never be so destitute of true , and heavenly comfort and joy , as to seek for them in a carnall and fleshly ordinance , in an empty cistern , where is nothing to be had . but the water which christ doth give is himself , which shall be in the saints a fountain of all true and sound comfort , and joy , springing up to all eternity . in the 22. of the revelations , 1 , 2. there is mention made of a pure river of water of life , proceeding out of the throne of god , and of the lamb , and in the middest of the street of it and of either side of it , was the tree of life , which bare twelve manner of fruits , and yeelded her fruit every moneth , &c. this pure river of water of life , is that rich fountaine , or spirit and power of love , proceeding eternally from the father , in , and by the son , out of which infinite love , and goodnesse , growes this tree of life , eternall life , ( which is christ ) proceeding transcendently from the infinite love of the father , to all poor saints , in , and by his son christ jesus . in the 46. psalme , 4. it is said , that there is a river the streames whereof do make glad the citty of god. the holy place of tabernacles of the most high , &c. now this city , and holy place of tabernacles , is nothing else but the saints in whom the lord delights to dwell . and this river , whose streams make joyfull this city , is that unspeakable and unconceiveable love of god in jesus christ , when the lord is pleased to reveal , or manifest himself to poor saints , so as to let them see and know their adoption by jesus , and to make them understand their union in the spirit with him in jesus : and also that now he loves them as he loves jesus christ , they being taken into the same spirit , or divine nature with him : from hence then grows up this tree of life . then the poor saints apprehend life , life eternall , and they now begin to live indeed . not any more a carnall , but a spirituall life , not onely a naturall , or temporall : but an eternall life . christ who is this tree of life , lives in them , and because he lives , they shall live also . and this tree of life , or christ living , and growing in them , it beares twelve manner of fruits , or abundance , and variety of heavenly graces , and comforts . love , joy , peace , gentlenesse , kindnesse , patience , prayers , praises , &c. and this tree also yeelds fruit every moneth , fresh springs of joy , and rejoycing , yea , fresh springings of joy unspeakable and full of glory . for christ who is eternall life shall so manifest himself to them , that they shall see him , and by beholding of him , shall be made like unto him , and transformed into his image , even his image of glory : and shall so live in the same , from one degree to another , as it is perfected in this life , untill it be compleated in endlesse glory . now they in whom christ ( who is this tree of life ) thus dwells , and manifests himself , need not dig for water , or run to broken cisterns , fleshly and carnall ordinances , and thence return empty ; men may like the prodigall , live upon huskes till they are almost pined : but if ever they come to themselves , if ever the lord be pleased to clear up their eyes , so as to let them see , and apprehend their union with him in the spirit through christ jesus . then they will say , in my fathers house is bread enough . then they will see and know , that christ is this bread of life , and this water of life , and that whoso eates and drinks thereof , that is , so believes on him as to be united and made one with god in him ▪ shall never hunger nor thirst after any barren or empty comforts , from outward and carnall ordinances , but shall have in them fresh springs of joy , and endlesse consolations , flowing unto all eternity . but they which believe not in him , and are not thus united and made one with him in the spirit ; though they eat his flesh , and drink his bloud , namely , in the carnall and outward use of bread and wine ; yet they have no life in them , neither shall they enjoy any true comfort in him , nor eternall life by him , but shall goe into condemnation . q. but is it not said in the scriptures , that christ died for all men , and that as by the offence of one , judgement came upon all men to condemnation ; so by the righteousnesse of one , the free gift came upon all men to justification of life ? how say you then , that some go into condemnation ? a. christs death did in some respect reach forth it self unto all men , god had a glorious design in making of man , and for this end , did bring forth this outward creation of all things , to be subservient to his glory , to help forward this design : yea , and the lord was rich in mercy , and store , and abundantly provided aforehand to keep this design on foot ; for christ was that lamb , prepared and slain before the foundation of the world . now if christ had not died in the purpose and account of god , before man had actually sinned , then there had been an utter subversion and dissolution , not onely of mankind , but also of the whole creation , by mans sin : but now the death of christ , coming between divine wrath , and the whole creation , did still give a being unto the same , that it should be serviceable , in helping forward this glorious design . and upon this account meerly it is , ( namely , by the death of christ ) that all men , even the most wicked , enjoy a temporall life , health , riches , yea , all outward things whatsoever : for in this sence he is said to save , or preserve man , and beast , for he doth good to all , and makes his sun to shine , and his rain to fall upon the just and unjust , namely , the sun and rain of his outward providence : and thus christ died for all men , and so he is the saviour of all men . but there is a more especial salvation , as the apostle saith , he is the saviour of all men ▪ but especially of them that believe : and this salvation is not that outward or temporal salvation , but an inward and spiritual one , and is peculiar onely to them that believe in him , and are made one with him ; and upon this ground it is , that the apostle saith , as by the offence of one , judgement came upon all men to condemnation , even so by the righteousnesse of one , the free gift came upon all men to justification : as if he had said , that as adam by sinning brought all men into a state of sin , and so of condemnation , so all that are justified unto life , are made just by the free gift and grace of god , by faith , in the righteousnesse of jesus christ : so that the words doe not extend , that as all men fell in adam , so all , without exception , should be justified and saved by christ , but onely they , who by faith lay hold on the righteousnesse of christ : the which the apostle declares at large , in the 3 , 4 , 5 , 6 , 7. chapters . in the 3. chapter he proves all men to be under sin , and that by the workes of the law no man can be justified ; and that god hath set forth christ to be a propitiation , that whosoever believes should be justified freely by his grace , through the redemption that is in his bloud . in the 4. chapter he tells them , that even abraham was not justified by , or for any work which he wrought , but onely by faith in christ jesus , and that faith was reckoned unto him for righteousnesse , and so it shall be to all that doe believe . in the 5. chapter he tells them , that justification by faith , brings peace and joy into the soul , which justification by the work of the law could not doe , because the work was ever doing , but never done , and they looked upon god in that estate , as ever angry : but now , sayes he , we have peace with him , and can joy in tribulations ; for though in adam we were under condemnation , yet now believing in jesus , and looking to him for righteousnesse , we are justified unto life . thus the apostle is farre from intending a general redemption , but an especiall salvation by faith in jesus christ , peculiar onely to them that believe . q. but the apostle writing to timothy , exhorts , that prayer be made for all men , because he will have all men to be saved , and come to the knowledge of the truth : and further saith , that christ is the mediator between god and man , who gave himself a ransome for all : and the apostle john saith , that christ is the propitiation for the sinnes of the whole world . how say you then , that salvation is peculiar onely to them who doe believe ? a. for the clearing of this , the meaning of these scriptures must be inquired into . the apostle indeed exhorts , that prayers , intercessions , and giving of thankes be made for all men , for kings , and all in authority , and gives a twofold reason . first in respect of themselves , that so they might live in quietnesse , and godlinesse under them . the second reason respects god , it is his will , he is well pleased with our praying for them ; because he will bring some of all sorts ( high and low ) to the knowledge of the truth , that so they may be saved . and if he say , what must we pray for the gentiles , for our governours are no jewes ? is it lawfull to pray for them ? yea , saith the apostle , god will have all to be saved , gentiles as well as the jewes , for there is but one god , and he is the god of the gentiles as well as of the jewes ; and there is but one mediator between god and man , even the man christ jesus , who gave himself , to ransome the gentiles as well as the jewes , and this mystery was not known to former ages , but now in due time it is to be manifested ; and for this very purpose , saith he , i am ordeined a preacher , and an apostle , to bring this good tydings to the gentiles , and to assure their hearts , that if they believe in christ they shall be saved ; and thereof you need not doubt , for as christ , who is truth , is in me , so that which i speak is truth . and hereto agrees that of the apopostle peter in acts 10. 34. that god is no respecter of persons , but in every nation ( gentiles as well as jewes ) he that feareth him , and worketh righteousnesse , is accepted of him : shewing plainly , that the purpose of god in bringing in the gentiles , was a secret to that day , but now was revealed . and where the apostle john saith , that christ is the propitiation for the sinnes of the whole world , he doth not mean , every particular person in the world , but onely they , who walk in the light , as god is in the light , even these the bloud of christ doth cleanse from all sin : for saith he , if we say , that we have no sin , we deceive our selves , and the truth is not in us : but if we see our sinnes , and confesse that we are sinners , his promise is , to forgive , and to cleanse us from all unrighteousnesse . and these things i write unto you , to warn you that yee sin not , yet neverthelesse , if yee be overtaken ( as who is not ) be not discouraged , for we have an advocate with the father , even jesus christ , who is perfectly righteous , and he is the propitiation for our sinnes , and not for ours onely , who are jewes , but for all them that thus have fellowship with him , among the gentiles also , in all nations throughout the whole world . and that this scripture is thus to be understood , the apostle paul shewes plainly , col. 3. 10 , 11. where ( saith he ) there is neither greek , nor jew , circumcision , nor vncircumcision , barbarian , scythian , bond , nor free , but christ is all , and in all ; he doth not mean , that jewes , and greeks , &c. are all one , and christ is in them all , as to every particular person among all these , but onely those among them , who , in the verses before , had put off the old man , and had put on the new : namely , such as had mortified their earthly members , fornication , uncleannesse , inordinate affections , &c. in the 5. vers . and had put off anger , wrath , malice , blasphemy , filthy communication , &c. in the 8. vers . which were the deeds of the old man ; and who also were renewed in knowledge , according to the image of god , which is christ , the new man , in wisdome , righteousnesse , and true holinesse , &c , vers . 10. among these , saith he , there is no difference , though some of one nation , and some of another , some bond , and some free , for they are all one in christ , and he is all to them , and all in them . q. but doth not the prophet isaiah say , that he ( meaning christ ) was wounded for our transgressions , and by his stripes we are healed ; and ( all ) we like sheep have gone astray , and the lord hath laid on him the iniquity of us all , even all without exception : and that he made his grave with the wicked , and with the rich in his death ? whereby it appeares , that his death was an undertaking for all , good and bad , wicked rich men that saw no need of him ; where then is the difference ? or how can god be said to respect persons ? a. the prophet in the former chapter , had largely declared , what joyfull and glorious dayes should be in the time of the gospel , and exhorted them to rejoyce in the consideration of the same ; yea , and to account the feet of them beautiful , that should bring them such good newes . and under the type of the captivity of babylon , whether they should be carried , and from whence they should certainly return , he prophecieth of their deliverance from the spiritual bondage and thraldome of sin by jesus christ , who should both deal prudently , and also prosper in his designes ; and though he should appear in a very despicable form as to men , and his visage should be marred through sufferings ; yet he should be exalted , and be very high , and sprinckle many nations with his bloud , &c. but who , saith the prophet , will believe this report , or to whom shall this arm , or power of the lord ( even christ ) be revealed . why , what was the reason ? because the people should be very high in expectation , and look for such a christ as should , even like david , defend them from outward enemies , warre , and captivity , but it was the pleasure of god , that christ should grow up by degrees , as a tender plant , n otregarded , and as a root out of a dry ground , which no man looks after ; to have no beauty or comliness that we should desire him . a man of sorrows and griefes , from whom all men should hide their saces : yet surely , saith he , he hath borne our griefes , and carried our sorrowes ; he was wounded for our transgressions , the chastisement of our peace was upon him , and with his stripes we are healed : all we like sheep have gone astray , and the lord hath laid on him the iniquity of us all , &c. but who are they that the prophet is now speaking to ? or who doth he here speak of ? is he not speaking to israel , a people whom god did own above all people in the world , and whom , by an outward choice , he had brought near to himself , above all nations whatsoever ? yea , and moreover , was not israel after the flesh a type of israel in the spirit , for all were not israel in the spirit , which which were so in the flesh . yea , and the prophet often calls them zion , and jerusalem , which doth usually signifie the saints and believers in the dayes of the gospel ; and in speaking to these , he doth figuratively speak of all the saints , who should believe in christ . now christ hath for these born and endured sorrowes and griefes , for their transgressions was he wounded , and his chastisement was their peace , and they were healed by his stripes . these were his lost sheep of the house of israel which were gone astray , and turned after their own wayes ; and that they might be reduced , and brought home again , the lord said all their iniquities upon him . with these he was content to make his grave , though they were wicked in themselves , that so he might be their righteousnesse , and make them righteous in himself : yea , he emptied himself , and lay down in death , that they , who were rich and full in their own apprehensions , might empty themselves , lie down in shame , and receive of his fulnesse : for these did the lord bruise him , and for these was his soul made an offering . and to what end was all this ? that he might see his seed , that he might thereby redeem a people from all iniquity , and conform them to himself in all holinesse , and so present them to the father in himself , spotlesse and blamelesse , for this was the good pleasure of the lord , and it was prosperous in the hand of christ , for he did it effectually . yea , christ did prolong his dayes , ( though he died as to the flesh ) and saw the travell of his soul , and the fruit of his sufferings , and was satisfied in the same , for his bloud was not shed in vain : for by his righteousnesse many ( not all ) were justified , because he bare or suffered for their iniquities : therefore god hath exalted him , and made him glorious , because he poured out his soul to death , and bear the sinnes of ( not all ; but ) many . thus this scripture being duly weighed , all men may hence judge , whether the lord , by the prophet , intends a general redemption of all without exception ; or of a peculiar people , even mystical israel , whom he hath adopted to himself in jesus christ , for sonnes and daughters : for though the lord be no respecter of persons , as to any outward appearance , he regards not any man , as he is a man , as he is a jew , nor as he is a gentile , as he is rich , or as he is poor , bond , or free ; but as he is in christ , and christ in him . in this sence the lord doth accept persons , for he accepts of these in christ , and as for others , who are not in christ , he regards them not , be they jew or gentile , high or low , noble or base , he accepts of none , but in whom he appeares , and manifests himself by jesus christ . q. but is not god in all men ? is not he one and the same , and doth not he infinitely comprehend all things in himself ? all come from his fulnesse , and he dwells in all , and every one in his fulnesse ; for he cannot be divided , a piece in one , and a piece in another , but he is all , and in all , and to all , onely there is not the same manifestations , in some he lies hid , and in others he shines forth , and we are said to be the off spring of god , and to live , move , and have our being in him : how then can it be , but that all must be saved , seeing god is in all , and all are in him ? a. that god doth infinitely comprehend all things in himself , and that all things , even the whole creation , proceeded from his fullnesse , is a truth : yea , that god is in all men , in some sence , or respect , is also granted . man being created in the image of god , was thereby able to act according to god , but having by sinne defaced this image , he was now become more like satan than god : and though he had lost all his wisdome , and strength to act according to the will of god , in things spiritual : yet there remained so much of the light of nature in him , namely his natural understanding , and reason which served him , and whereby he was enabled to act in moral , and civill things , and to leave him without excuse : for without understanding , and reason , he could not be able to glorify god , as god , in the outward creation . now this natural understanding and reason , as it is purely natural , so god ownes it as a sparke of his image , but as it is corrupted , and defiled with sinne , so he disowns it : and this is that which doth accuse , or excuse . when naturall men led on by the light of nature , did act according to reason , or judgement , then their conscience did excuse them : but when they acted contrary to reason , even from corrupt , and carnal principles ; then their naturall conscience was against them , and accused them . and this naturall principle hath many names , even in scripture ; somtimes it is called , a knowing of god ; or , a knowledge of god : sometimes mans righteousnesse , rom. 10. 3. and sometimes , mans wisdome , and the spirit of the world , &c. and by this spirit , or principle of nature , god is in all , and acts in all rationall men : yet in some in a higher , and in others in a lower degree . for it is by this spirit or principle , that all natural , and civill men , act lawfully , in all natural and civil things . for there is not any action in the world that is naturally , and civilly good , but in this respect it is of god. neither can god ly hid in this respect in the most wicked or carnal men . for even they , many times , do act things in themselves , that are naturally , and civilly good . and thus all men may be said to be the off-spring of god , not onely because they all came from him , as their original , but also as they are acted by him , through a spirit , or principle of nature , to walk honestly , and civilly in things of outward concernment . but now there is a more special , and spiritual in-dwelling of god in the saints , namely the eternal in-dwelling of his love in jesus christ ; wherely he hath from all eternity chosen them , and made them one with himself in christ : and in due time in their several generations hath manifested , and doth manifest , and reveal this love which is christ in their hearts , which doth assure them of their adoption , and of their union with him . and whereby they are carried forth to live up to him , yea to live in him , being transformed more and more into his own glorious image , even by his spirit dwelling in them . now that god is not thus in all men , ( namely in his love in jesus christ ) is clear both from scripture , and common experience . the apostle in the eighth chapter of the romanes and the first verse , layes this down as a firme conclusion : that there is no condemnation to them that are in christ jesus . but who are they ? such as walk not after the flesh , but after the spirit . now to walk after the spirit , is to be led forth by the same , to mortifie the deeds of the body , that henceforth they might not serve sin . for jesus christ , who is in them a law of the spirit , which is a law of life , doth free them first from sinne , and then from death . but there are some that walk after the flesh , and mind , or are led onely by a naturall principle , and this tends onely to death : because this spirit , or carnal principle , is at enmity against god , and neither is , nor can be subject , or obedient to christ , ( who is the law of life , or power of god to salvation in all that do believe ) but is full of self-righteousnesse , acting by legall and fleshly performances for life , and happiness . and being thus earnal in their minds , cannot please god : because partaking not of christ , or of that spirit wherewith he is annointed , they are not , nor cannot be any of his . but walk in the vanity of their own minds , having nothing but darknesse in their understandings , and by reason of that ignorance , are estranged from the glorious light and life of god , even jesus christ , and being hardned by continual custome in sinne , become at length insensible , and give themselves over unto lasciviousness , and wantonness , to act all manner of uncleannesse , and that with greedinesse . but the saints have better learned christ , for they being annointed with , and receiving of his spirit , do therefore mind the things thereof , and are led forth thereby into all well pleasing actions . christ who is the life , being risen in their hearts , the old man , or body of sinne is destroyed , mortified , and put off , by little , and little , even as he is pleased to manifest himself . but the wicked , even the children of disobedience , or unbeliefe , they have no fellowship in christs kingdome , which is spiritual , nor no inheritance in the kingdome of god , which is in glory eternal , though they deceive themselves : for the wrath of god cometh and abideth on them . and thus it is clear from scripture , that god is not in all men , in his love in jesus christ , for he is where he comes in christ , both light , and life , and where he is thus , he acts like himself : and it is also as plain in our daily experience , how that the saints , in whom christ dwels , and who are united to him , and made one with god in him ; that they are carried forth in the strength of his quickning spirit , to shew forth the prayses of him , who hath called them out of darknesse , into his marvelous light. but on the contrary , we see worldly wicked men , live many of them more like bruite beasts , than reasonable creatures : pampering and feeding themselves without fear , swilling and wallowing themselves in their own vomit , like filthy swine , sporting , and delighting themselves in their own lusts , and windy fancies , and deceivings , belching out the rottennesse of their own hearts , by cursed oathes , and blasphemies , making a continual ●●ade of mocking , backbiting , standering , fighting and quarrelling , ranting and roaring ; in a word , living in all ungodlinesse , and dying without repentance . and thus it is plain in experience , that there be many , ( yea too too many ) who are so farre from living in god , and god living in them by jesus christ ; that they are rather possest of satan , who lives in them , and leads them captive at his own pleasure . thus both scripture and experience , do clearly witnesse , that god is not in all men , in a way of life , and salvation , which is by christ jesus : but in a common spirit , or common and outward providences , so he acts , rules , and orders all men . neither can god be said to be in the saints in his fulnesse ; for the fulnesse of the godhead dwels onely in christ ; and the saints receive of that fulnesse which is in him . for though they partake of the same spirit , or divine nature with him , yet it is still in that measure , or degree as he is pleased to let out , or to manifest him self by . christ is the head , and the saints are the body , or members , now all the members as they have several offices , so they have several capacities , for god hath set all the members in the body , every one in due place and office , that it might be compleated in the head , which is christ . and from christ , or the head , the whole body being fitly joynted together , receiveth nourishment , to every part a measure , even to encrease and edifie it self in love . neither is this to divide god , for as he cannot be devided , so neither can he be comprehended , for he fills all things , and so he fills the saints , yet while they walk in flesh , they are not able to comprehend him in his fullnesse : but they are all so filled , according to their several measures , to advance the good of the whole . and that god may be in men in his love in jesus christ , and ever lie hid , and not appear ; is contrary to scripture and right reason : for god is light ; and with him is no darknesse at all . and where god comes in this light , which is christ , there he expels darknesse . the saints indeed , while they are in the state of nature , are in darknesse , because they want the manifestation of god , or revelation of jesus christ . all this while they are in the love of god , but this love is not yet shed abroad in their hearts , the seed was sown , but it was not yet quickned up to life : but when the appointed time is come , that christ will say , come forth , and i say unto thee arise : then appeares first the blade , then the eare , then the full corne in the eare . but this is not in all men without exception ; but onely in the saints : who are elected in christ jesus in the purpose of of god before the world began , that they should be thus conformed unto the image of his sonne , and so be holy , and without blame before him in love . q. but election doth not relate to persons , but to the things in the persons , for gods love & hatred is not toward , the persons of men , but toward the good or evill in the persons ; and this is typed out in jacob and esau , which as good and evill dwell in every man , as they were in the womb of one rebecca : for the persons of men are but outward formes , in which good and evill is acted , and these outward bedies can act nothing , but are acted themselves either by a good or an evill spirit : how then can god be said to elect , or not to elect , to save or not to save the person of a man which is nothing , and shall be nothing when the spirit ceases to act in it ? a. that election doth not relate to mens persons , but to the good things acted in the persons : is a meer fancy , and quite contrary to the mind of god revealed in the scripture . first we must consider what the person of man is , and what makes him a man , or person : and then secondly prove , that election relates to the person . for the first in short , a man , and every man consists of two main parts : the body and the soul , without the soul or spirit , the body is but a dead carcass : and without the body , the soul hath no residence , or place to act in , and cannot act at all : therefore it must be concluded , that if either be wanting , there is not a man , or a person : a man then is a person consisting of a reasonable soul and humane body . now that election doth relate to a person thus considered , and not to the good things acted in the person , is easily made good in scripture . the apostle in the ephesians chap ▪ 1. vers . 4. 5. 6. 7. telleth the saints , or rather blesseth god on their behalf , for that he had chosen them in christ before the foundation of the world , that they should be holy , and without blame before him in love : and that he had adopted them to be children by jesus christ , meerly of his free grace , even his own good pleasure . and that they were accepted in the beloved for no other end , but for the praise of his glorious grace : and not onely so , but also through the riches of his grace , wherein he abounded towards them , they were redeemed from sinne and satan , hell , and death , their sins being forgiven them through his bloud . from whence it is plain , that persons and not things are here intended . for it is not said , that god had chosen holinesse , or unblamablnesse in them , but them to be holy and unblamable . neither is it said that god had predestinated the good things in them to the adoption of children : but them to the adoption of children . again if election relate not to persons but to things ; i wonder what redemption & remission of sins mean in this place , and many others ; what can good things be redeemed from ? and how can good things stand in need of remission of sins ? and the apostle peter in his first epistle 1. chapter . 1. 2. tells the strangers that were scattered , that ( they ) were elect according to the fore-knowledge of god , and not the good things in them : and that this election is assured to them through sanctification of the spirit , that thereby they might believe , or be obedient , and be sprinkled with the bloud of jesus . now what can be added to good things , or how can good things believe ? or be sprinkled with the bloud of jesus , or have remission of sins ? againe , if gods anger be not against the persons of men , as well as against sin in the person , then why did he so severely avenge himself upon sin in the person of christ ? was it sin or christ that cryed out , my god , my god , why hast thou forsaken me ? and for that jacob and esau , are brought in to be a type of this great mistery , being both in the wombe of one rebecca ; it makes nothing to this purpose , that god should elect the good things in a man , and not the man. jacob and esau were men , and both of the seed of abraham , and both of them the sonnes of isaac , and both in rebeccas womb at one and the same time ; and yet one of them elected , and the other rejected , to shew , that the purpose of god in election , was not out of any fleshly or carnal respects : but meerly according to his own good pleasure . for all are not israel that are of israel , neither because they are the seed of abraham , are they all children . true it is , that there is flesh and spirit both in the saints , yet that is no ground to conclude , that god will destroy the flesh and save the spirit , and not the person , but rather that god will save the the saint or person , and destroy the flesh . and whereas it is said , that the persons of men are but outward formes , and act not , but are acted , and therefore salvation and damnation belongs not to them . i hope then , that if it be made to appeare , that mens persons do act ; then it will be also granted , that salvation and damnation belongs to them . and for the word person , or man , it is all one ; and that by person or man is meant the whole man , and so to be understood , is already shewed . now that sin is acted by the whole man , is very clear in scripture . in the third of genesis , 1 , 2 , 3 , 4. it is there declared at large , how the serpent begiuled the woman . first he is dealing with her understanding , and the thing must needs have passage through her eares , for the devill was yet without doors . next she looked upon it with her eyes , for she saw the fruit that it was good . then her affections were wrought upon , and she desired it . at length the will consented , and she took it with her hand and did eat ; yea , and gave her husband and he did eat . who doth not see here an act of the whole man ? and it is just so in every actual sin : for though satan be gotten within , yet he can force no man to sin ; but is dealing with the understanding , to deceive that . and the understanding being deceived , cannot force the will , no● the will the outward man. for though the body cannot act in good or evill without the soul , yet those very actions of the soul , performed by the outward man , are accounted actions of the body , both in good and evill things . and though mens persons be acted either by a good , or evill spirit ; the good spirit is god , and the evill spirit is the devil ; and neither of these do force the person of a man. for man being a reasonable creature , even that good spirit or god , deales with him according to reason , and though it be said , that the love of god constraineth us : yet it is not meant of using violence to any mans person , but such a constraining as lydia used towards paul , even a perswading , or intreating , for so saith the apostle , god doth beseech you by us . and we pray you in christs stead , &c. again every man is transformed into the same nature of that spirit which bears rule in him . they in whom satan bears sway , they partake of his image , and nature , and it is as natural , yea , as delightful unto them , even the whole man , to obey satans commands in committing of sinne , as to performe any natural actions , which are civilly good . and is it not then just with god , to render to every man according to his workes ? q. but christ is gods elect , and he in whom his soul delighteth , and it is said eph. 1. 10. that he will gather together all things in christ . and col. 1. 16 , 17. all things were made by him , and for him , and by him all things consist , and in him dwels all fulnesse . christ shall come forth as a refiner , and purifier of silver , and shall purifie the sonnes of levi , and purge them as gold , &c. and the light of israel shall be for a fire , and his holy one for a flame , and shall burn up his briars and thorns in one day , &c. and if any mans work burn , he shall suffer losse , yet he himself shall be saved , yet so as by fire . from all which scriptures it is manifest , that christ will come forth in all men , and destroy and consume all sin , and wickednesse , and unbelief , and gather all the good , and the believeing part , which is himself , into himself . god is the fountaine from whence all things proceed , and into the same fountaine shall all things return : god will come forth in consuming fire , and separate between the precious and the vile , and gather the good into himself , and destroy the evill . for christ and the saints make but one elect , and god by electing of christ , elects all that is good , and by saving of christ , saves all that is good ; for he is the chief good , and sin is the chief evill , and he onely is elected , and sin destroyed ; thus election and salvation meet in one christ , who is the onely elect , and relate not to mens persons : for how can it be , that god should be so unjust , as to make man , and afterward damne him , first to love him , and afterward to hate him ? a. that christ is the elect of god , and he in whom his soul delighteth , cannot be denied . but how is christ gods elect ? as touching his deity or divine nature , so he is the mighty god , the everlasting father , who of his rich and infinite grace and love doth elect and choose to salvation : then surely as he did partake of our nature and our flesh , so he was gods elect , and as he was thus gods elect , so all the saints are elected in him , he being the first fruits of election , in him the whole lump ( even all the saints ) are sanctified to god , and so presented by him . christ was elected of god ; but not that one person , or man , in whom the god-head did so wonderfully appear , and shine forth , should be saved : but that all the saints , in all ages , and in all nations , in whom the divine nature , or christ should appear and sh●ne forth , according to their several measures , should be brought home to god , and saved . for so saith the prophetverse the 6. i the lord have called thee in righteousnesse , and will strengthen thine hand , and preserve thee , and give thee for a covenant of the people , a light of the gentiles . to what purpose ? to open blind eyes , to bring th● prisoners out of prison , and them that sit in darknesse out of the prison-house . again , the spirit of the lord is upon me , and he hath annointed me to preach glad tidings to the meek , to bind up the broken hearted , to proclaim liberty to the captives , and the opening of the prison to them that are bound , &c. the saints , though they were in the state of election in the purpose of god , yet for the present being fallen under sin , were in a condition of darknesse and death , and were in slavery to sin and satan : and being no way able to free or deliver themselves , therefore was christ gods elect , or his righteous servant , that he by undertaking for them in the flesh , and by raising and quickning them in the spirit , might bring them out of prison and captivity , make them free men , and present them to the father in himself , without rebuke . and so also meanes the apostle , when he tells the ephesians , that now it is gods design , in the dispensation of the fullnesse of times ; to gather into one sweet agreement , or holy fellowship , all the saints that are elected in christ , or which are in christ in his purpose , which is all one , which are in heaven , and in earth ; whether they be jewes , or gentiles ; circumcised or uncircumcised , bond or free ; even in him , as the saints are in christ by vertue of gods election . so god will gather them together , and so raise them by christ , that they shall now know , and believe their union with god in christ , and their union one with another , even in him . and to this end , all things were made by him , and for his glory , and still consist , to help forward his great designes ; for in him dwells the fulnesse of the godhead , and the saints are compleat in him . yea , christ fits in the saints , as a refiner and purifier of silver , and by the spirit of judgement and burning ( which is himself ) doth purifie the sonnes of levi , even them which he hath brought near to himself , and burnes up all their drosse , the briars and the thornes , their sinnes and corruptions ; that they may come forth a vessell for the refiner , and fit for the masters use : that they may offer to the lord in righteousnesse , or give up themselves wholly to him in christ ; and whosoever of the saints rest or build upon any formes or ordinances below christ , the fire of christs spirit shall consume these works ; yet they being built upon , or interested in christ , shall be saved by him , yet so as to be purified by fire . and thus god will come forth , and is already come in the saints ( not in all men ) destroying and consuming all sin and unbelief , and doth daily gather them together into one body in jesus , and will by jesus bring them into himself , their originall and fountain , after he hath first separated between the pretious and the vile , between the saints and their beloved lusts . christ came not to save the good , or the believing part of men , for there was no good , nor believing part at all in man ; for man was quite and clean lost and undone , and christ came to save that which was lost , namely , poor men and women , and to save them from their sinnes . the good things , and believing part in the saints , is christ , and he was never lost , and the saints partaking of him , are united to him , and so are saved in and by him . true indeed , christ and the saints make but one elect , for they make but one compleat christ ; he is the head , and they the members ; and indeed , god in electing of christ , did in him elect all his members , and in saving of christ saves whole christ , even all the body : and that the bodies of the saints are the members of christ , the apostle shall inform us , 1 cor. 6. 15 , 16 , 17. where he seems to deal with some , that thought fornication to be no sin , because it was outward in the body ; ( i wish there be not many such in these dayes ) to whom he replies , that though it be in the belly , yet it ought not to be , because the body is not for fornication but for the lord. yea , saith he , know you not that your bodies are the members of christ , and the temples of the holy ghost ? and that they ought to glorifie god in their bodies , as well as in their spirits , seeing they are both gods. and that this may not seem strange , he tells us , that christ is already by his spirit quickening our mortall bodies more and more to holiness ; and will in the end change them , and make them like his glorious body , even by his mighty power . and that election and salvation relate to mens persons , let one scripture more declare , acts 13. 48. paul and barnabas preaching at antioch , the jews contradict , and blaspheme , they turn themselves to the gentiles , the gentiles they are glad , and they receive the word with joy , and all that were ordained to eternal life believed . now whether faith , or any good things in these gentiles , were ordained to eternal life , or the persons of these gentiles who did believe , and to whom christ appeared in the preaching of the apostles , let all men well consider , and then judge . but there is a sort of people that live after the flesh , unbelievers , sorcerers , whoremongers , murtherers , idolaters , &c. who are without , to whom christ will say , depart from me yee cursed : and these are not things , namely , sin , unbelief , muthers , &c. but persons also , in and by whom these sinnes were committed , who loved cursing , or the cursed wayes of sin , therefore it ( namely the curse ) shall come upon them ; and who delighteth not in blessing , or the undefiled way of god ( even jesus christ ) and therefore the blessed enjoyment of god shall be farre from them ; for whom is reserved the blacknesse of darknesse for ever ; and who shall be punished with everlasting destruction from the prsence of the lord , &c. neither is god unjust , but most righteous , in rewarding every man according to his workes ; for god is so infinitely holy and righteous , that he cannot doe any unjust act . nay , he neither doth , nor will doe any thing , but wherein he will appear most perfectly just and righteous : for god did not elect man , and afterward reject him , or damne him ; love him , and afterward hate him . but the lord , who is infinite in wisdome , did see and behold all things , before any thing was created , for all things were in him , although they were not brought forth or manifested : and in his fore-knowledge , and in himself , he beheld all men , when as yet there was none of them ; yea , even then he beheld them in their severall conditions , both in their creation , and in their fall . now god thus beholding mans severall conditions at one and the same instant ( for there is neither first nor last with god ) did purpose in his eternal counsel , to make man an upright creature : and did also at the same instant fore-know and fore-see , that men by sin would undoe themselves . and was pleased also in the very same instant , and according to this fore-knowledge , out of the abundant riches of his love in jesus christ , to choose out some poor miserable fallen wretches , and to make known to them the exceeding and super-abundant treasures of his grace and favour in him , in their severall generations , and so to unite them to himself in christ ; that they should be to the praise of his glorious grace , and also to let others alone in their sinnes , by leaving them to their own hearts lust , unbelief , hardnesse , and impenitency ; delighting themselves in sin , and all ungodlinesse , and becoming one with satan , and willingly obeying his commands , he might then declare himself infinitely glorious in justice , in rendering to every man according to his work ▪ and in this respect it is said , shall the thing formed say to him that formed it , why hast thou made me thus ? for he hath mercy ( namely , in restoring men to grace and favour in jesus christ ) on whom he will have mercy , and whom he will he hardeneth ( or leaves them in their sinnes . ) thus god did not elect , and afterward reject ; neither doth he love and afterward hate , for whosoever god loves indeed , with an especial love , a love to eternal life , he loves them in christ ; and he loves none in christ , but whom he hath elected and chosen in him : and those whom he thus elects he cannot hate , for he loves them in christ , and as christ . god indeed loves all his creatures , as they be his creatures , and in this respect hates none of them , for he hates nothing , but that which is contrary to his holinesse , which is sin ; but when the creature is corrupted by sin , and is become one with the devill in sin , then it is just with god , to hate the creature as he hates the devill and sin , and to punish them together . neither did god make man to damne him , but he made man , yea all men , for his own glory . now if men wilfully disobey god , and willingly dishonour him , by living in actuall rebellion against him all their dayes , and so bring upon themselves destruction and damnation : is god unrighteous that taketh vengeance ? god forbid . god will have his honour from all men ; yea , the most wicked and ungodly wretches that live , in following greedily their own base lusts , doe many times help forward gods designes , and justly perish in so doing . but the saints , even those whom he hath elected and manifested himself unto in jesus christ , as they glorifie him in their lives , for his glory shines forth in their conversations ; so he doth glorifie them here with great glory , and will eternally glorifie them with himself , as the resurrection of the just . q. what mean you by resurrection , if you mean a resurrection of the body ? what resurrection can be of that which is nothing , and comes to nothing , earth it is , and to earth it must return : and there is no difference between them and beasts , as one dies , so dies the other , all goe to one place , and there is no more resurrection of the one than of the other , but the resurrection is christ , and christ is the resurrection , god hath given him all things , and he will raise up all the good things which are himself , into himself , to a more full and glorious discovery of it self in him , in one body , for every man is a grave to himself , wherein lies dead and buried all his comforts , life , and joyes : but when christ calls from above by his power , and rises from below , even in our hearts , then are we raisedup with him , and in him , and so make up a glorious union in one person : so that the great and generall resurrection and judgement is nothing else ▪ but the raising , and heightening of all things in man , to a perfect state of light and darknesse , pleasure and pain . for what other resurrection or judgement can there be ? but a bringing again of all good things in man , to a full discovery of glory : and the casting away of all evill things into a discovery of darknesse , or a heightening of both good and evill , to a full end and period of life and death , salvation and damnation ? a. that there is a resurrection even of the body , is plain in scripture , although salomon in that place makes such a comparison between men and beasts : yet he intends it between beasts and men in a natural estate . for what great advantage have meer natural and carnal men above a beast . the one eates , and drinks , and sports ; so doth the other . the one dies and sees corruption ; so doth the other . the one knowes not what shall be after him , so neither doth the other . and what if carnal men be rulers , and so in the place of judgement ; where they ought to do righteousnesse . then they turne oppressors , and do much wickednesse . i said in my heart , saith he , oh that god would manifest himself to them , and make them see , that they be but beasts in the likenesse of men , &c. here is no great strength in all this against the resurrection of the body . for the bodies of wicked men shall be raised as well as their souls , to give an account for things done in them . 2 cor. 5. 10. and our saviour saith , all that are in the graves , shall hear his voice , and shall come forth . they that have done good , to the resurrection of life , and they that have done evill , to the resurrection of damnation . and that he intends here a resurrection of the body , is plain . for he had spoken of a spiritual resurrection in the 25. verse , where he saith , the hour is comming , and now is , that the dead shall hear his voyce , and they that hear shall live . meaning the dead in sinne , whom he would quicken by his power to newnesse of life . for although the saints dye and depart out of this life , yet they doe not perish as to their bodies , for they are but fallen asleep , and they sleep in christ ; and this is in respect of their bodies ; ( for their soules , or spirits cannot be ▪ said to sleep ) and christ will raise them up at the last day . the apostle met with some among the corinthians , that denied the resurrection of the body , 1 cor. 15. with whom he seemes thus to reason . the resurrection of christ hath been preached among you , and you cannot but believe it , because it was not onely foretold by scripture , but was witnessed also by many who had seen him after he was risen . now if this be a truth , how then say some among you , that there is no resurrection of the dead ? for if there be no resurrection of the dead , ( or of mens bodies ) then certainly christ is not risen . and if christ be not risen , then we have preached in vaine , and ye have believed in vaine , and ye are yet in your sinnes . yea , and if christ be not risen , then the saints that are fallen asleep in him , are perished , and god hath sent us to bear witnesse to a falshood , if the dead rise not . for if christ be not risen , then the dead shall not rise . but if christ be risen ( as indeed he is ) then it is impossible that the dead should not rise . for christs resurrection is a pledge , a first fruits of the resurrection of the body . but if there be no resurrection , we and all the saints , are the miserablest men in the world . and if the dead rise not , why do i put my self to paine ? why do i suffer reproaches , stripes , imprisonments , watchings , fastings ? &c. why am i alwayes in jeopardy of my life ? nay , why do i dye daily ? what advantage is all this to me if there be no reward , no resurrection ? and the saints in the 11. hebrewes , 35. are said to be tortured , mocked , scourged , imprisoned , stoned , sawne asunder , tempted , slaine with the sword , to wander about in sheep skins , and goat skins , to be destitute , afflicted , tormented , and would not accept of deliverance . why so ? did they not run with the world , into every excesse of riot ? did they not saile with every wind , turne with every tide ? yea , did they not sweare and swagger , rant and roare , and say with the epicure , let us eat and drink , for to morrow , or shortly ▪ we shall die , and then there will be an end of us ? no saith the text. they looked for a better resurrection : a resurrection to life and ▪ reward , for they knew full well , that if they suffered with him , they should raigne with him . neither was this resurrection , which they expected , that first & spiritual resurrection , namely a rising out of sin , unbelief , ignorance , &c. to live in newnesse of life , for that the apostles , and the other saints , had attained to in their several measures , or else they had not been able to endure such sharpe sufferings for christ . but as their sufferings were outward in the body , so they waited for the perfecting of the adoption , even the redemption of their bodies , so that the resurrection here spoken of , can be no other , but that great and general resurrection , when all men shall be raised , and both souls and bodies reunited to suffer , or to raigne together . and for that general judgement , which is said to be a disposing of all things , both good and evill , to a full end , and period , or perfect state of life , and death , pleasure , and paine , salvation , or damnation . let us a little consider what these good and evill things are , that so we may be able to judge of this doctrine . the good things in the saints , are faith , hope , love , joy , peace , gentleness , kindness , meeknesse , &c. now these being the divine nature , or christ in the saints , the hope of glory ; cannot be capeable of pleasure or salvation , for they were never lost : but the poor creature was lost , and christ came to save that which was lost . and by taking the poor creature into the divine nature , or the same spirit with himself , saves the lost creature , and not the good things in the creature . on the other side , the evill things in evill men are , unbeliefe , wrath , hatred , mallice , envy , thefts , murders , adulteries , idolatries , &c. and these being the devill in the creature , with whom the creature is made one in sin , what pain , or torment , or damnation can befall these ; when the persons by whom , and in whom , they were acted , perish like bruite beasts and have no resurrection ? therefore as god by taking his own into himself ; saves them souls and bodies together with , and in him . so the wicked and unbelievers , who are not in christ , or christ in them , but are one with the devill in sin ; are therefore soules and bodies , condemned to be destroyed in , and with the devill , and sin . indeed , this resurrection and judgement is already begun , for the saints are risen with christ , and christ is daily raising of them in himself . but the perfection and full completion thereofis , and shall be when all the saints are gathered into christ , to make him compleat in eternal glory . and so likewise this judgement is begun already , the judge sits every day , christ is refining , and purifying the saints with fire and fullers sope , ( the power of his spirit ) destroying all their lusts , and corruptions , subduing their vile bodies , and will at length change them , and make them like his glorious body . and he is also daily judging the wicked . first in themselves , convincing them of sinne , and yet hardning them therein . and then he is judging them by the saints , for when they behold the godly , and undefiled conversation of the saints , they are ashamed , and condemned in their consciences , though they hate them for the same . now though christ be thus judging daily ; yet the perfection of this judgement , is that which the apostle calls a revelation of the righteous judgement of god ; when he shall render to every man according to his works . to them who by patient continuing in well doing , seek for glory and immortallity : namely to them who are in christ and are acted , and carried forth by him , to set forth his praise , and glory to immortality ; to them he will give eternal life , or glorifie them with himself in his eternal glory in heaven . but to them who are contentious , and do not obey the truth , ( which is christ ) but obey unrighteousnesse , ( which is the devill ) indignation , and wrath , tribulation , and anguish , everlasting destruction from the presence of the lord , and go ye cursed into everlasting hell fire , prepared for the devill and his angels . q. heaven , and hell are misteries , and admit of divers acceptations , as gods right hand , and his left , his love , and his wrath , pleasure , and paine , salvation , and damnation , but properly heaven , is where god is , and that is in every man : and hell is where satan is , and that is in every man. for there is in every man light and darknesse , good and evill , michael , and the dragon : now as michaell casts out the dragon ; so darkness , unbelief , and all sin shall be cast out of man ; christ shall make a separation , for all things that are good , as love , joy , peace , delight , holinesse , &c. and god shall be comprehended , and gathered into one body of unity , and concord , in glory , which is in heaven . and on the contrary , all evill , as hatred , sorrow , sinne , error , death , and darknesse , and devils ; shall be gathered into one body of confusion , and torment which is hell . for although it be said , revelation , 21. 8. that the fearfull , and unbelieving , and abhominable , and murderers , and sorcerers , and idolaters , and all liars , shall have their part in the lake of fire and brimstone , which is the second death . yet those words can have no relation to mens persons , for if they have , what will then become of all men ? for what man is there , which hath not one or other of these sins in him ? but great is the mistery of godlinesse , god manifest in the flesh , the truth manifest in a form , so here is a mistery wrapt up in these words ; for this evill is not threatned against the persons of any , no not of the most wicked , but against these , and all other particular sins , and offences , which break through the persons of men , which being put together , make up a perfection of wickednesse : and which as a body of uncleanness dwells in men ; and this the apostle calls flesh , and sin , even in himself . and this is that which must be cast into the lake of fire and brimstone . the wrath of god shall never cease burning up these lusts , in this body of sin and death , untill it hath quite consumed them . for what other heaven can be intended , or expected ; but a glorious uniting of all good things into god ; or what other hell can be imagined , but a casting away of all evill things into torment , confusion , and darknesse ? a. that heaven and hell are misteries , and are also of various significations , is not denied , for the kingdome of heaven is sometimes taken for the outward profession of the gospel , and sometimes for the inward life , and power of the gospell , &c. hell is also taken sometimes for the grave , and sometimes for satans kingdome in mens hearts ; for he is called the prince of the power of the aire , the spirit that rules in the hearts of the children of disobedience . and although heaven and hell be misteries , yet they are not altogether misteries . the scriptures are misteries , but yet they are misteries revealed , christ spake sometimes plainly , and spake no parable , heaven and hell are misteries yet misteries revealed ; for there are these three things in all misteries . 1. the historical , or litteral narration . 2. the interpretation , and meaning . and thirdly , the truth , or substance and reality . and the first , and the second of these , be meer nothings , without the third . true indeed where god is , there is heaven , for god dwells in glory , which is heaven , and by his glorious appearance in his saints , he brings heaven into their hearts . againe , hell is where satan is , and that is in wicked men . for he dwels and raignes in them , and hath his kingdome in their hearts ; sometimes he steales into the saints , and troubles them , and disturbes their peace , and causes mutinies in the soul , but he dwels not there long , for christ and he cannot dwell long together , christ casts him out , and suffers him no more to enter , that is not to raigne . and that god is not in all men , in his love in jesus christ , which is heaven , hath been shewed already . but he is onely so in his saints whom he doth not onely act , and order , by outward , and generall providences : but also hath taken them into himself , through his son by his spirit ; and they are so united or made one with himself in that eternal spirit , that they are thereby carried forth of themselves to live with him , and in him ▪ christ makes in them a separation indeed , for he casts out by degrees the old man , with all his deeds , which is that body of sin the apostle speaks of , & which is not wholy subdued while the saints abide in the flesh ; and so he is gathering all the saints , which are those good things , for the saints are himself ( into god , which is unity in glory ) blessednesse , heaven . but as for the wicked , christ is not in them , nor they in him , nor of him , but of their father the devill . and being incorporated , and made one with him in sinne ; so they are carried on by him , to live in all ungodlinesse with him , and so must needs be in hell : for satan hath his kingdome in their hearts : hence it is , that out of that bottomlesse pit proceed murders , adulteries , &c. and whatsoever is evill , and of the devill . and hence it is also , that wicked men are many times tormented with hellish feares and terrors . and thus wicked men are in hell , when they think themselves to be in heaven , even in this life . but more especially , by hell torment , to which the wicked are reserved untill the judgement of the great day , to suffer the vengeance of eternal fire : when all sin , and all sinners , and devils , and wicked spirits shall be gathered into one body , and confounded , or cast into a condition of torment , or lake of fire , which shall be kindled with the wrath of god like a river of brimstone , which is the second death . and whereas it is said , that the evill or punishment threatened in the 21. rev. 8. cannot relate to mens persons , because if it should , what would then become of all men , there being not a man that hath not one or other of these sinnes in him , and so conclude it to be a mystery wrapt up in a form of words . to which it is answered , that the saints are in gods esteem without sin , for he lookes upon them in christ , and as christ , and so he cannot behold iniquity in them . again , the saints are born of god as to the divine nature in them , and all that is born of god sins not , neither can , for the seed of god remaines in him . again , to say and affirm , that the saints see an end of sin in them , and that christ hath finished transgression in them , and that let them doe what they will they cannot sin ; and yet to conclude , that the punishments there spoken of cannot relate to mens persons , because the saints must needs be guilty , as having sin in them ; if this be not a mystery , or rather a contradiction , let all men judge . indeed the saints , even the best of them , are in hell before they be in heaven , for they all passe through a state of nature , a kingdome of sin , where while they remain unregenerated , they are in the kingdome of satan , without christ , and without god in the world : but when god reveales christ in the soul , when they are regenerated and born anew , when christ who is both light and life appeares , then they are translated out of this kingdome of darknesse , and entred into heaven ; then they are in the glory of god , for god dwells in glory , and when he hath taken any soul into himself in the least measure or degree , then that soul is in heaven . and this is many times but a low and clouded condition , and great mixtures of light and darknesse , day and night , peace and trouble , because they cannot apprehend any thing of god , but through a veil , or fleshly ordinances , and formes of worship , and therefore see and enjoy him very imperfectly ; and yet they are in heaven in this low condition . but when christ comes forth in the spirit indeed , and transformes them into his image of glory , that is when they apprehend their union with god in christ , and that they partake of the same spirit , or divine nature with christ , and that god loves them in christ , and as christ , they being one with him , and of him . then are they carried forth unto him above all external things : then they cease to know any man , yea , even christ himself after the flesh : then the vaile is taken away , even the flesh of christ , or fleshly and carnal ordinances ; and here they see god cleerly , and not in shadowes and formes , and enjoy him purely in the spirit , without the help of any created thing . then god is the saints light , for they are entred into that city which needs not the light of the sun : where all teares are wiped away , where there is no death , neither sorrow , nor crying , nor pain ; where they live in god , and enjoy him above all feares , cares , troubles , and distractions , because all former things , or low apprehensions of god , are passed away . and this is the kingdome of christ in the spirit , which is heaven in a high degree ; but yet not the highest degree , for that is in the kingdome of god , which is distinct from the kingdome of christ , eph. 5. 5. for christ must raign untill he hath subdued all his enemies : and the last energy which shall be destroyed is death : now death cannot be destroyed untill it be destroyed even in the saints , which shall remain to the very last period of time ; for although christ by his death did overcome death , and plucked out the sting thereof , that it cannot hurt the saints , yet death is not slain and quite destroyed , untill sin , satan , and flesh be also , destroyed , and that in the saints of the last generation ; when christ hath put down or subdued all that sinfull rule , and authority , and power , that is contrary to him : then shall the end come , and then shall he deliver up the kingdome to god even the father : then shall cease the kingdome of christ , as also his priesthood , and his prophetical office likewise , and then shall the bodies of the saints ( which have been rotten and consumed to earth , for many yeares ) be raised , though not the same bodies : for that which is sown is not quickened except it die ; they were sown corruptible bodies , they shall be raised incorruptible : they were sown in dishononr , they shall be raised in glory : they were sown in weakness , they shall be raised in power : they were sown natural bodies , they shall be raised spirituall bodies : thou sowest not that body that shall be , but god giveth it a body as it pleaseth him : then shall all the saints be gloriously united into their head , and so make up one compleat christ : yea , then shall the son himself , even christ compleated , be subject unto god , or taken into god , that god may be all in all . then relations , and manifestations shall cease , for god will not be known or enjoyed by them , or in them : there shall be no more father and son , christ and christian , head and members , for god , christ , and the saints , shall be gloriously united , and made one , in that one entire , pure , glorious , and eternall spirit , and so live and remain in onenesse of glory , which is both unspeakable , unconceivable ; and endures and abides to all eternity . to god onely wise , be glory , through christ jesus , by the holy , immortall , eternall spirit , for ever . amen . finis . notes, typically marginal, from the original text notes for div a89645-e200 a 1 cor. 6. 17. b 2 pet. 1. 4. c 1 cor. 2. 12. d james 3. 16. & 4. 5. e rev. 2. 9 & 3. 9 f eph. 4. 3. vers . 4. vers . 5. vers . 6. vers . 7. g exod. 34. 12. heb. 11. 27. h 2 cor. 12 2 , 3 , 4. i gal. 4. 12. k 1 cor 9. 19 , 20 , 21 , 22. col. 2. 17. m eph. 4. 21. n col. 1. 27. o 1 ioh. 4. 12. 1. 2 p heb 5. 13. 14. q rom. 14. 4. r 1 pet. 1. 22. s isa . 2. 18. 19. t psal . 45. 4. u rev. 6. 2. x rom. 1. 18. y levit. 28. 13. z prov. 8. 21. a luke 17. 21. b rom. 14. 17. c eph. 6. 18. d phil. 3. 15. e mat. 9. 3. f 1 cor. 1. 25. g heb. 4. 11 h 2 cor. 6. 17. i deut. 1. 6. k jer. 50. 5. l joh. 17. 21 , 22 , 23. m ioh. 16. 22. n 1 pet. 1. 8. o rev. 21. 3 4 p rev. 22. 3. 4. 5. q 2 thess . 3. 18. notes for div a89645-e880 heb. 5. 12. 13. mark 12. 32. john 4. 24. 2 cor. 3. 17 rom. 1. 20. mat. 19. 17. 1 tim. 1. 17. 1 cor. 8. 5. 6. jer. 23. 24. 1 john 5 7. isa ▪ 9. 6. psal . 36. 9. isa . 41. 4. and 44. 6. iohn 3. 16. 17. heb. 12. 10 1 tim. 3. 16. heb. 2. 16. isa . 7. 14. rom. 8. 3. phil. 2. 8. gal. 3. 13. rom. 5. 5. 8. 2 cor. 3. 18 rom. 8. 4. eph. 2. 22. num. 14. 21. isa . 43. 7. psal . 145. 10. prov. 8. 31. psal . 19. 1. 2. rom. 1. 20. gen. 2. 16. prov. 30. 24 , 25 , 26. psal . 145. 11. 12. prov. 8. 21. gen. 1. 26. gen. 2. 15. gen. 2. 17. gen. 2 eccles . 7. 29. gen. 3. 4. 5. 2 cor. 11. 3. jude 6. gen. 3. 7. 8. hab. 1. 13. sect. 2. rom. 5. 17 , 21. jam. 1 13 deut 132. 19. eph. ●… 6 , 7. rom. 7. 24. gen. 3. 7 , 8. gen. 2. 8 , to 15. gen. 1. 28. gen. 3. 19 , 23 , 24. eph. 2. 1. gen. 3. 8 , 9 , 12. gen. 3. 24. psal . 63. 3. psal . 30. 5. rom. 6. 21 , 23. 2 tim. 2. 26. jer. 5. 25. hos . 14. 1. mar. 7. 21. rom. 3. 10 , 11 , &c. sect. 3. jer. 31. 20. gen. 3. 15. isa . 53. 6. rom. 3. 25 , 26. rom. 4. 16. prov. 11. 19 and the 12. 28. rom. 4. 5. mark 9. 23. mat. 9. 29. 1 pet. 5. 8. mark 7. 21. sect. 4. levit. 15. 2 , 3 , 4 , &c. rom. 3. c , 10 , 11 , &c. gen. 1. 26. gen. 5. 3. job 14. 4. and 15. 14. eph. 2. 3. ezek. 18. 20. sect. 5. gal. 4. 4. eph. 2. 4. psal . 103. 6. phil. 2. 7. luke 1. 35. mat. 1. 21. iohn 3. 16. mat. 1. 23. iohn 8. 46. mat. 3. 15. phil. 2. 8. rom. 5. 8. heb. 9. 22. rom. 5. 6. 1 ioh. 4. 9 ▪ 10. 1 tim. 3. 16. isa . 53. 6. gal. 3. 13. sect. 6. gen. 3. 15. gen. 22. 18. rom. 4. 13. gen. 6. 5. deut. 27. 26. gal. 3. 10. rom. 3. 9 , 10. exod. 20. 18. heb. 12. 21. heb. 12. 20 exod. 20. 19. gen. 1. 28 , 29 , 30. gen. 3. 24. isa . 33. 14. 1 sam. 12. 12. eccles . 7. 22 exod. 20. 20. rom. 3. 20. and 7. 7. rom. 3. 19. habbak . 1. 13. josh . 24. 19 levit. 11. 44. rom. 3. 10 , 11 , 12 , &c. rom. 4. 13. and 9. 30. and 10. 3. 6. exod. 3. 6. exod. 3. 17. dent. 5. 25 , 26 , 27. deut. 5. 18. and 18. 17. deut. 18. 18 , 19. exod. 19. 5. deut. 14. 2. exod. 19. 8. chap. 24. 3 rom. 7. 14. levit. 26. 3. deut. 28 ▪ 1 levit. 26. 14 , 15. deut. 28. 15. psal . 79. 19. jer. 23. 6. deut. 9. 5. isa . 43. 25. rom. 15. 13. neh. 9. 10. rom. 8. 15. rom. 3. 20. isa . 6. 9 , 10. psal . 30. 5. deut. 28. 65 , 66 , 67. 2 thess . 1. 9. rom. 10. 3. jer. 23. 6. 2 cor. 5. 21. exod. 21 , and 22 , and 23. exod. 23. exod. 24. 3 , 4. exod. 24. 12. exod. 25 , 26 , 27 , 28 29 , 30. 1 tim. 3. 16. psal . 29. 2. isa . 42. and 21. 6. phil. 3. 9. isa . 59. 21. iohn 6 , 48 , 51. 1 cor. 2. 10 , 14. exod. 27. 20. 1 cor. 2. 12 heb. 10. 4. gal. 3. 13. heb. 9. 14. levit. 10. mat. 3. 17. 1 pet. 1. 5. 1 cor. 1. 24 1 pet. 2. 9. mal. 3. 17. heb. 10. 23 2 cor. 1. 20. 1 john 2. 27. acts 1. 17 ▪ acts 5. 1 , 2 , 3 , 5. &c. exod. 31. 13 , 17. 1 cor. ●… . ●● heb. ●… . ●● isa . 64 ▪ 6 ▪ tit. 3. 5. 1 iohn 1. 7. heb. 9. 22. gal. 3. 24. levit. 26. 1 , 2 , 3 , 4 , &c. deut. 28. 1 , 2 , &c. rom. 9. 6 , 7 , 25. gal. 3. 19. psal . 132. 14. heb. 7. 24. heb. 9. 12. 1 joh. 1. 7. heb. 9. 10. eph. 1. 4. col. 1. 26. deut. 7. 1 , 2 , 3. exod. 12. 48. psal . 83 , 2. 3 , 4 , 5 , &c , luk. 23. 12 gal. 4. 29. eph. 3. 5 , 6. eph. 2. 13 , 14 , 15. eph. 2. 16. eph. 2. 17. and 3. 9. nehem. 9. 35 , 36. tit. 1. 2 , 3. eph. 1. 11. joh. 4. 23 , 24. acts 13. 38 , 39. levit. 26. deut. 28. rom. 3. 20. joh. 6. 40. mark 9. 7. eph. 2. 18. 1 joh. 3. 23. rom. 3. 10 , 11 , 12. 2 cor. 3. 9. mat. 27. 5. rom. 7. 5. rom , 10. 3. hos . 14. 1. psal . 83. 3. rom. 5. 13. rom. 7. 9. rom. 7. 9. rom. 3. 20. rom. 7. 11. rom. 7. 5. rom. 7. 12. verse 13. 2 chron. 28. 22. rom. 7. 13. acts 2. 22 , 23. eph. 2. 13. col. 2. 14. eph. 2. 15. rom. 7. 6. mat. 5. 18. 2 cor. 3. 7. rom. 3. 20. rom. 7. 1 , 2 rom. 10. 4 ▪ 1 tim. 1. 5. gal. 3. 23. rom. 8. 15. rom. 8. 3. rom. 10. 4. rom. 7. 1. 4 rom. 7. 6. heb. 8. 6. heb. 8. 9. rom. 8. 3. heb. 7. 18 , 19. heb. 8. 11. 2 cor. 3. 18 exod. 34. 1 joh. 7. 39. isai . 31. 6. acts ▪ 2. 32. rom. 8. 3. 2 cor. 3. 18. 2 cor. 3. 9. rom. 10. 4. rom. 8. 1. rom. 8. 4. heb. 12. 2. isai . 2. 2 , 3. 1 cor. 9. 21 gal. 6. 2. 1 joh. 2. 8. psal . 52. 7 luk. 2. 10. 2 cor. 3. 8. acts 13. 26. 1 joh. 1. 1. rom. 1. 16. eph. 6. 17. ● cor. 1. 23 , 24. mat. 3. 17. exod. 13. 21. exod. 20. 21. 2 chron. 5. 13. lev. 26. 1 , 2 , 3 , 4 , &c. isai . 59. 21. 2 cor. 3. 17 luk. 17. 20 , 21. rom. 5. 5. 2 cor. 3. 18. mark 10. 30. 1 tim. 6. 6. acts 5. 41. gal. 2. 16. jer. 23. 6. rom. 3. 24. phil. 2. 7 , 8. 2 cor. 5. mat. 7. 22. rom. 8. 29. rom. 11. 5 , 6. rom. 4. 19 , 20. joh. 6. 44. rom. 10. 17. rom. 4. 21 rom. 5. 1 , 2 joh. 6. 44. jam. 2. 21. rom. 4. 3. jam. 2. 22. gal. 5. 6. jam. 2. 20. joh. 6. 44. rom. 9. 9. isai . 45. 24. and 26. 4. gal. 2. 20. phil. 4. 12 , 13. phil. 3. 8. gal. 5. 6. rom. 8. 4. rom. 5. 10. 2 cor , 5. 17 cant. 5. 10. isai . 42. 1. 2 cor. 3. 18 col. 3. 3 , 4. rom. 6. 6. rom. 8. 6. ezek. 33. 11 1 king. 8. 33 , 35 , 46 , 47. ezek. 18. 2. and 33. 10. verse 11. luk. 13. 2 , 3 1 king. 21. 27 , 29. rom. 6. 23. rom. 8. 38 , 39. numb . 23. 19. tit. 1. 2. 2 cor. 7. 10 mat. 27. 3. rom. 8. 15. prov. 28. 13 1 joh. 1. 9. act. 11. 18. 2 cor. 7. 10 act. 16. 30. acts 2. 23. and 3. 13. acts 2. 36. ver . 37. ver . 38. ver . 41. 1 joh. 1. 9. ver . 5. ver . 6. ver . 8. ver . 7. ver . 9. mark 4. 26. 27 , 28. psal . 77. 7 , 8 , 9. eph. 3. 18 , 19. 1 king. 21. 27. psal . 51. 4 , 5 psal . 51. 12. eph 3. 17. zach. 12. 10. mat. 5. 4. rom. 8. 11. 1 tim. 4. 13. eph. 6. 18. 2 pet. 1. 21. 2 tim. 3. 16. heb. 4. 12. mat. 16. 1● . eph. 6. 17. acts 2. 6 , 11. 2 cor. 12. 1 eph. 3. 2 , 3. acts 10. 44 , 45. gal. 1. 1. 1 tim. 4. 13. 1 cor. 2. 12 10. rom. 10. 17. eph. 3. 8. 1 tim ▪ 1. 7 acts 15. 1. 1 cor. 2. 4 , 5. 2 cor. 5. 20. 1 tim. 1. 13 ▪ 16. isai . 8. 20. 2 cor. 11. 13 , 14 , 15. 2 thes . 2. 7 , 9. 2 thes . 2. 8. 2 tim. 3. 8 , 9. 2 pet. 1. 20. dan. 2. 18 , 19 , 22. gen. 40. 8. gal. 6. 9. numb . 23 10. psal . 80. 4. gal. 4. 6. rom. 8. 26. ver . 27. acts 2. 33 , ●6 . mat. 28. 18. zach. 12. 10. john 8. 29. joh. 17. 23. eph. 6. 18. prov. 28. 9. mat. 6. 32. gal. 6. 20. zach. 12. 10. rom. 8. 15. eph. 3. 12. ezek. 36. 37 mat. 7. 7. jam. 4 ▪ 2. joh. 16. 24. psal . 16. 11. psal . 30. 5. jam. 1. 17. 2 cor. 9. 11 , 12. mal. 3. 6. jam. 1. 17. phil. 4. 6. luk. 11. 1. joh. 16. 26. joh. 14. 6. psal . 32. 6. gal. 4. 6. 1 thes . 5. 17. isai . 4. 4. gal. 4. 6. joh. 14. 23. rom. 8. 9. rom. 8. 26. 1 thes . 5. 19. 1 thes . 5. 17 , 18. 1 sam. 1. 15 gen. 32. 24 psal . 142. 1. 1 pet. 47. eph. 6. 18. luk. 18. 1. col. 4. 2. heb. 6. 2. mark 1. 8. luk. 12. 50. mal. 3. 1. deut. 1. 6. heb. 9. 10. 1 pet. 3. 21. luk. 1. 17. mat. 3. ● . jer. 7. 9. mat. 3. 10. luke 3. 11 , 12 , 13 , 14. luke 3. 15 , 16. john 1 ▪ 31. 2 cor. 5. 21. mat. 3. ●… . luk. 17. 21 john 1. 36. acts 18. 25. matth. 3. 2. matth. 10. 7 ioh. 3. 30. acts 1. 4. verse 5. verse 8. mat. 28. 18 , 19. mat. 28. 18 , 19. 1 cor. 1. 24 mark 16. 6. act. 2. 41. and 13. 48. 1 cor. 1. 17 ▪ act. 10. 28 , 29 , 34. act. 15. 2. act. 21. 20. act. 16. 1. act. 8. 36. 1 cor. 9. 20 , 21 , 22. and 10. 33. luk. 3. 16. gal. 3. 23. rev. 3. 12. john 3. 6. 1 king. 18. 38. 2 thes . 2. 7. gen. 17. 10 , 11 , eph. 4. 13. and 4. 30. heb. 8. 13. ●eb . 8. 9. eph. 1 , 13 , 14. 1 cor. 10. 1 , 2 , 3 , 4 , 5 , 6. 1 pet. 3. 20. 21. heb. 11. 7. joh. 3. 36. luk. 7. 14. isa . 55. 11. heb. 4. 12. joh. 6. 63. luk. 17. 21 ▪ heb. 9. 10. luk. 17. 21. rom. 14. 17. 2 cor. 3. 18. isa . 2. 2. 1 cor. 6. 17. 2 cor. 3. 17. joh. 3. 7. 2 pet. 1. 4. 1 joh. 1. 7. 1 cor. 12. 13. act. 5. 1 , 2. act. 8. 18. &c. luk. 22. 15 mat. 26. 21 , 22 , 23. joh. 16. 28. joh. 16. 6. mat. 26. 22 mat. 26. 26 , 27 , 28. luk. 22. 19 , 20. joh. 16. 22. act. 2. 46. acts. 20. 7. act. 4. 32 , 33 , 34. 1 cor. 11. 1 cor. 14. 12. 13. 1 joh. 2. 12. 13. 14. isa . 40. 11. and 42. 1. 1 cor. 13. 11. heb. 5. 13. 14. 1 cor. 1. 7. joh. 14. 18. mat. 26. 29. mat. 16. 28. mark , 9. 1. luk. 9. 27 ▪ act. 2. 1 , 2. cant. 1. 2. joh. 20. 12. luk. 24. 5. 1 cor. 11. 27 , 28 , 29 , 30. mat. 20. 23. 2 tim. 2. 12. joh. 6. 53. 54. joh. 6. 28. 29. 30. 31. 31. 32. 33. 35. 40. 47. 48. 50. 52. 53. 54. 55. 56. 57. phil. 3. 3. ●oh . 7. 38. ●9 . isa . 65. 13. joh. 6. 35 joh. 4. 14 ▪ rev. 22. 1. 2. psal . 46. 4. psal . 132. 13. 14. joh. 17. 23. joh. 14. 19. gal. 5. 22. psal . 87. 7. 1 pet. 1. 8. luk. 15. joh. 6. 48. joh. 6. 35 ▪ luk. 13. 26 , 27. rom. 5. 18. 1 pet. 1. 20. rev. 13. 8. psal 36. 6 mat. 5. 45. 1 tim. 4. 10. rom. 5. 18. rom. 3. 9. 10 , 11. vers . 20 ▪ vers . 25. rom. 4. 13. 22. 24. rom. 5. 1. 3. 18. 1 tim. 2. 1 , 2. 3. 4. 5. 6. 7. act. 10. 34 , 35. 1 joh. 2. 2. 1 joh. 1. 9. 1 joh. 2. 1 , 2. col. 3. 11. isa . 53. 5 , 6 isai . 52. 1 , 2. 7. 11 ▪ 13. 14. 15. isa . 53. 1. 2. 3. 4. 5. 6. isa . 52. 1 , 2 isa . 53. 5. 6. mat. 15. 24 isa . 53. 9. 10. tit. 2. 14. isa . 53. 11. 12. 2 cor. 6. 18. eph. 1. 6. rom. 1. ●● 20. 21. rom. 2. 14. 15. rom. 1. 19. 21. 28. ● cor. 2. 4. 12. isa . 28. 26. act. 17. 28. eph. 1. ● ▪ gal. 4. 6. 1 cor. 23. 18. rom. 8. 1. vers . 13. rom. 8. 2. vers . 5. 6. 7. vers . 8. 9. eph. 4. 17. 18. 19. 20. col. 1. 10. rom. 6. 6. eph. 5. 5. 6. joh. 3. 36. 1 pet. 2. 9. jude . 12. 2 pet. 2. 13. 2 tim. 2. 26. col. 2. 9. rom. 12. 4. col. 2. 10. eph. 4. 16. jer. 23. 24. 1 joh. 1. 5. eph. 2. 12. joh. 11. 44. luk. 7. 44. mark. 4. 28. gen. 2. 7 james . 2. 26. eph. 1. 4. 5. 6. 7. 1 pet. 1. 1. 2. mat. 27. 46. gen. 25. 23. rom. 9. 11. rom. 9. 6 , 7. gen. 3. 1. 6. 1 cor. 6. 13. act. 16. 15. 2 cor. 5. 20. isa . 42. 1. mal. 3. 2. 3. 1 cor. 3. 15. isa . 42. 1. ● isa . 9. 6. rom. 1. 11 ▪ 16. isa . 41. 6. isa , 61. 1 ▪ 2 , 3. 1 joh. 3. 8. eph. 1. 10. col. 1. 16 , 17. col. 2. 9 , 10. mal. 3. 3. mal. 3. 4. 1 cor. 3 ▪ 15. mat. 18. 11. luk. 19. 10. 1 cor. 6. 13. verse 15. verse 19 ▪ 20. rom. 8. 6. phil. 3. 21. rev. 22. 15 mat. 25. 41 psal . 109. 17. 2 pet. 2. 17 jude 13. 2 thes . 1. 9 rom. 3 ▪ 5 , 6 rom. 9. 14. ezek. 18. 25 , 26 , 27. isal . 46. 10. rom. 8. 29. 1 pet. 1. 2. eph. 1. 4 , 5 , 6. rom. 9. 23. rom. 9. 22. rom. 9. 20. rom. 9. 18. eph. 1. 4 , 5. joh. 13. 1. joh. 17. 23. psal . 11. 6. prov. 16. 4. rom ▪ 3. 5 , 6 exod. 14. 28. mat. 27. 5. joh. 17. 24. eccles . 3. 19 , 20. joh. 11. 25 eccl. 3. 16. 17. 18. 2 cor. 5. 10. joh. 5. 28. 29. joh. 5. 26. 1 cor. 15. 18. 1 thes . 4 14. joh. 6. 40. 1 cor. 15. 4. 5. 6. 7. 12. 13. 14. 15. 18. 20. vers . 19. 30. 31 ▪ heb. 11. 36. 37. 35. 1 cor. 15. 32. heb. 21 ▪ 35. rom. 8. 23. 1 thes . 4. 16. 17. gal. 5. 22. 23. col. 1. 27. luk. 19. 10. gal. 5. 19. 20. mat. 25. 34. joh. 6. 57. mat 25. 41. joh. 5. 29. mal. 3. 2 , 3. phil. 3. 21. joh. 16. 8 , 9. 1 cor. 6. ● . 1 pet ▪ 3. 16. rom. 2. 5. 6. 7. vers . 8. 9. mat. 25. 41. mat. 25. 1. and 22. luk. 2. 17 21. eph. 2. 2. 2 tim. 4. 1. 2 cor. 6. 15. mar. 9. 25. 1 cor. 6. 17. rom. 8. 14. rom. 6. 26. joh. 8. 44. 1 joh. 3. 8. mark 7. 21 , 22. mat. 27. 3 , 4 , 5. 2 pet. 2. 9. jude 7. mat. 25. 41 cant. 4. 7. numb . 23. 21. 1 joh. 3. 9. eph. 2. 2. 3 , 12. col. 1. 13. mark 8. 23 , 24. 1 cor. 13. 9 , 10. 2 pet. 1. 4. joh. 17. 23. 2 cor. 5. 16. rev. 21. 4. eph. 5. 5. 1 cor. 15. 25 , 26. 1 cor. 15. 24. 1 cor. 15. 36 , 42 , 43. 44. ver . 37. 38. 1 cor. 15. 28. three tractates by jos. hall, d.d. and b.n. selections. 1646 hall, joseph, 1574-1656. 1646 approx. 253 kb of xml-encoded text transcribed from 148 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-10 (eebo-tcp phase 1). 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(eebo-tcp ; phase 1, no. a45324) transcribed from: (early english books online ; image set 55180) images scanned from microfilm: (early english books, 1641-1700 ; 599:14) three tractates by jos. hall, d.d. and b.n. selections. 1646 hall, joseph, 1574-1656. 275, [20], 242 p. : port. printed by m. flesher, for nat. butter, london : 1646. engraved t.p. imperfect: "the peace-maker" with individual title page and paging, [20], 242 p. at end is lacking in filmed copy. reproduction of original in bodleian library. the devout soule -the free prisoner, or, the comfort of restraint -the remedy of discontentment, or, a treatise of contentation in whatsoever condition -the peace-maker. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng christianity. 2005-11 tcp assigned for keying and markup 2005-12 apex covantage keyed and coded from proquest page images 2006-11 ali jakobson sampled and proofread 2006-11 ali jakobson text and markup reviewed and edited 2007-02 pfs batch review (qc) and xml conversion three tractates , the devout soul. the free-prisoner . the remedie of discontentment . to which may be added the peace-maker . by jos. hall , d. d. and b. n. london . printed by m. flesher , for nat : butter . m. dc . xlvi . to all christian readers , grace and peace . that in a time when wee heare no noise but of drums & trumpets , and talk of nothing but arms , and sieges , and battels , i should write of devotion , may seem to some of you strange and unseasonable ; to me , contrarily , it seems most fit and opportune : for when can it be more proper to direct our addresse to the throne of grace , then when we are in the very jaws of death ? or when should we goe to seek the face of our god , rather , then in the needfull time of trouble ? blessed be my god , who in the midst of these wofull tumults , hath vouchsafed to give me these calme , and holy thoughts ; which i justly suppose , he meant not to suggest , that they should be smoothered in the brest wherein they were conceived , but with a purpose to have the benefit communicated unto many ; who is there that needs not vehement excitations , and helps to devotion ? and when more then now ? in a tempest the mariners themselves doe not onely cry every man to his god , but awaken jonah , that is fast asleep under the hatches , and chide him to his prayers . surely , had we not been failing in our devotions , we could not have been thus universally miserable ; that duyy , the neglect wherof is guilty of our calamity , must in the effectuall performance of it , be the meanes of our recovery . be but devout , and we cannot miscarry under judgements ; woe is me , the teares of penitence , were more fit to quench the publique flame , then blood . how soon would it cleare up above head , if we were but holily affected within ? could we send our zealous ambassadours up to heaven , we could not faile of an happy peace . i direct the way ; god bring us to the end ; for my own particular practice ; god is witnesse to my soule , that ( as one , the sense of whose private affliction is swallowed up of the publique ) i cease not dayly to ply the father of mercies with my fervent prayers , that he would , at last , be pleased , after so many streames of blood , to passe an act of pacification in heaven : and what good heart can doe otherwise ? brethren , all ye that love god , and his church , and his truth , and his anointed , and your country , and your selves , and yours , joyn your forces with mine , and let us by an holy violence make way to the gates of heaven with our petition , for mercy and peace ; and not suffer our selves to be beaten off from the threshold of grace , till we be answered with a condescent . he , whose goodnesse is wont to prevent our desires , will not give denials to our importunities . pray , and farewell . norwich . march 20. 1643. the devovt soule . sect . i. devotion is the life of religion , the very soul of piety , the highest imploiment of grace ; and no other then the prepossession of heaven by the saints of god here upon earth ; every improvement whereof is of more advantage and value to the christian soule , then all the profits and contentments which this world can afford it . there is a kind of art of devotion ( if we can attain unto it ) whereby the practice thereof may be much advanced : wee have known indeed some holy souls , which out of the generall precepts of piety , and their own happy experiments of gods mercy , have , through the grace of god , grown to a great measure of perfection this way ; which yet might have been much expedited , and compleated , by those helps , which the greater illumination and experience of others might have afforded them : like as we see it in other faculties ; there are those , who out of a naturall dexterity , and their own frequent practice , have got into a safe posture of defence , and have handled their weapon with commendable skill , whom yet the fence-schoole might have raised to an higher pitch of cunning : as nature is perfited , so grace is not a little furthered , by art ; since it pleaseth the wisdome of god , to work ordinarily upon the soul , not by the immediate power of miracle , but in such methods , and by such means , as may most conduce to his blessed ends . it is true , that our good motions come from the spirit of god ; neither is it lesse true , that all the good counsails of others proceed from the same spirit ; and that good spirit cannot be crosse to itselfe ; he therefore that infuses good thoughts into us , suggests also such directions , as may render us apt both to receive and improve them : if god be bounteous , we may not be idle , and neglective of our spirituall aids . sect . ii. ii you tell me ( by way of instance in a particular act of devotion ) that there is a gift of prayer , and that the spirit of god is not tyed to rules ; i yeeld both these ; but withall , i must say there are also helps of prayer , and that we must not expect immediate inspirations : i finde the world much mistaken in both ; they think that man hath the gift of prayer , that can utter the thoughts of his heart roundly unto god , that can expresse himselfe smoothly in the phrase of the holy ghost , and presse god with most proper words , and passionate vehemence : and surely this is a commendable faculty , wheresoever it is : but this is not the gift of prayer ; you may call it , if you will , the gift of elocution . doe we say that man hath the gift of pleading , that can talk eloquently at the barre , that can in good termes loud and earnestly importune the judge for his client ; and not rather he that brings the strongest reason , and quotes his books , and precedents with most truth , and clearest evidence , so as may convince the jury , and perswade the judge ? doe we say he hath the gift of preaching , that can deliver himselfe in a flowing manner of speech , to his hearers , that can cite scriptures , or fathers , that can please his auditory with the flowers of rhetorick ; or rather , he , that can divide the word aright , interpret it soundly , apply it judiciously , put it home to the conscience , speaking in the evidence of the spirit , powerfully convincing the gainsayers , comforting the dejected , and drawing every soul nearer to heaven ? the like must we say for prayer ; the gift whereof he may be truly said to have , not that hath the most rennible tongue , ( for prayer is not so much a matter of the lips , as of the heart ) but he that hath the most illuminated apprehension of the god to whom he speaks , the deepest sense of his own wants , the most eager longings after grace , the ferventest desires of supplyes from heaven ; and in a word , whose heart sends up the strongest groans and cries to the father of mercies . neither may we look for enthusiasmes , and immediate inspirations ; putting our selves upon gods spirit , in the solemn exercises of our invocation , without heed , or meditation ; the dangerous inconvenience whereof hath been too often found in the rash , and unwarrantable expressions , that have fallen from the mouths of unwary suppliants ; but we must addresse our selves with due preparation , to that holy work ; we must digest our suits ; and fore-order our supplications to the almighty ; so that there may be excellent and necessary use of meet rules of our devotion . he , whose spirit helps us to pray , and whose lips taught us how to pray , is an alsufficient example for us : all the skill of men , and angels , cannot afford a more exquisite modell of supplicatory devotion , then that blesser saviour of ours gave us in the mount ; led in by a divine , and heart-raising preface , carried out with a strong and heavenly enforcement ; wherein an awfull compellation makes way for petition ; and petition makes way for thanksgiving ; the petitions marshalled in a most exact order , for spirituall blessings , which have an immediate concernment of god , in the first place ; then for temporall favours , which concern ourselves , in the second ; so punctuall a methode had not been observed by him that heareth prayers , if it had been all one to him , to have had our devotions confused , and tumultuary . sect . iii. there is commonly much mistaking of devotion as if it were nothing but an act of vocall prayer , expiring with that holy breath , and revived with the next task of our invocation ; which is usually measured of many , by frequence , length , smoothnesse of expression , lowdnesse , vehemence ; whereas , indeed , it is rather an habituall disposition of an holy soul , sweetly conversing with god , in all the forms of an heavenly ( yet awful ) familiarity ; and a constant intertainment of ourselves here below with the god of spirits , in our sanctifyed thoughts , and affections ; one of the noble exercises whereof , is our accesse to the throne of grace in our prayers ; whereto may be added , the ordering of our holy attendance upon the blessed word and sacraments of the almighty : nothing hinders therefore , but that a stammering suppliant may reach to a more eminent devotion , then he that can deliver himselfe in the most fluent and pathetical forms of elocution ; and that our silence may be more devout then our noise . we shall not need to send you to the cels or cloysters for this skill ; although it will hardly be beleeved , how far some of their contemplative men have gone in the theory hereof ; perhaps , like as chymists give rules for the attaining of that elixir , which they never found ; for sure they must needs fail of that perfection they pretend , who erre commonly in the object of it , always in the ground of it , which is faith ; stripped , by their opinion , of the comfortablest use of it , certainty of application . sect . iv. as there may be many resemblances betwixt light and devotion , so this one especially , that as there is a light universally diffused through the ayre , and there is a particular recollection of light into the body of the sun , and starres ; so it is in devotion ; there is a generall kind of devotion that goes through the renewed heart and life of a christian , which we may term habituall , and virtuall ; and there is a speciall , and fixed exercise of devotion , which wee name actuall . the soul that is rightly affected to god , is never void of an holy devotion ; where ever it is , what ever it doth , it is still lifted up to god , and fastned upon him , and converses with him ; ever serving the lord in feare , and rejoycing in him with trembling . for the effectuall performance whereof , it is requisite first , that the heart be setled in a right apprehension of our god ; without which , our devotion is not thanklesse only , but sinfull : with much labour therefore , and agitation of a mind illuminated from above , we must find our selves wrought to an high , awfull , adorative , and constant conceit of that incomprehensible majesty , in whom we live , and move , and are ; one god , in three most glorious persons , infinite in wisdome , in power , in justice , in mercy , in providence , in al that he is , in al that he hath , in all that he doth ; dwelling in light inaccessible , attended with thousand thousands of angels ; whom yet we neither can know , ( neither would it avail us if we could ) but in the face of the eternall son of his love , our blessed mediatour god and man ; who sits at the right hand of majesty in the highest heavens ; from the sight of whose glorious humanity , we comfortably rise to the contemplation of that infinite deity , whereto it is inseparably united ; in and by him , ( made ours by a lively faith ) finding our persons , and obedience accepted , expecting our full redemption , and blessednesse . here , here must our hearts be unremoveably fixed ; in his light must we see light : no cloudy occurrences of this world , no busie imployments , no painfull sufferings must hinder us from thus seeing him that is invisible . sect . v. neither doth the devout heart see his god aloof off , as dwelling above , in the circle of heaven , but beholds that infinite spirit really present with him ; the lord is upon thy right hand , saith the psalmist ; our bodily eye doth not more certainly see our own flesh , then the spirituall eye sees god close by us ; yea , in us ; a mans own soul is not so intimate to himselfe , as god is to his soul ; neither doe we move by him only , but in him : what a sweet conversation therefore , hath the holy soule with his god ? what heavenly conferences have they two , which the world is not privy to ; whiles god entertaines the soule with the divine motions of his spirit ; the soul entertains god with gracious compliances ? is the heart heavy with the grievous pressures of affliction ? the soule goes in to his god , and pours out it self before him in earnest bemoanings , and supplications ; the god of mercy ansers the soul again , with seasonable refreshings of comfort : is the heart secretly wounded and bleeding with the conscience of some sin ? it speedily betakes it self to the great physitian of the soul , who forthwith applies the balme of gilead for an unfailing and present cure : is the heart distracted with doubts ? the soul retires to that inward oracle of god for counsail , he returns to the soul an happy setlement of just resolution : is the heart deeply affected with the sense of some special favour from his god ? the soul breaks forth into the passionate voice of praise and thanksgiving ; god returns the pleasing testimony of a cheerfull acceptation : oh blessed soul , that hath a god to go unto upon all occasions ; oh infinite mercy of a god , that vouchsafes to stoop to such intirenesse with dust and ashes . it was a gracious speech of a worthy divine upon his death-bed , now breathing towards heaven , that he should change his place , not his company : his conversation was now before-hand with his god , and his holy angels ; the only difference was , that he was now going to a more free and full fruition of the lord of life , in that region of glory above , whom he had truely ( though with weaknesse and imperfection ) enjoyed in this vale of tears . sect . vi. now , that these mutuall respects may bee sure not to cool with intermission , the devout heart takes all occasions both to think of god , and to speak to him . there is nothing that he sees , which doth not bring god to his thoughts . indeed there is no creature , wherin there are not manifest footsteps of omnipotence ; yea , which hath not a tongue to tell us of its maker . the heavens declare the glory of god , and the firmament sheweth his handy-work ; one day telleth another , and one night certifieth another : yea , o lord , how manifold are thy works ! in wisedome hast thou made them all : the earth is full of thy riches , so is the great and wide sea , where are things creeping innumerable , both small and great beasts : every herbe , flower , spire of grasse , every twigge and leafe ; every worm and flye ; every scale and feather ; every billow and meteor , speaks the power and wisdome of their infinite creator ; solomon sends the sluggard to the ant ; esay sends the jews to the oxe and the asse ; our saviour sends his disciples to the ravens , and to the lillies of the field ; there is no creature of whom we may not learn something ; we shall have spent our time ill in this great school of the world , if in such store of lessons , we be non-proficients in devotion . vain idolaters make to themselves images of god , wherby they sinfully represent him to their thoughts and adoration ; could they have the wit and grace to see it , god hath taken order to spare them this labour , in that he hath stamped in every creature such impressions of his infinite power , wisdome , goodnes , as may give us just occasion to worship and praise him with a safe and holy advantage to our souls : for the invisible things of god from the creation of the world , are clearly seen , being understood by the things that are made , even his eternall power and godhead . and indeed , wherefore serve all the volumes of naturall history , but to be so many commentaries upon the severall creatures , wherein we may reade god ; and even those men who have not the skill , or leisure to peruse them , may yet out of their own thoughts , and observation , raise from the sight of all the works of god sufficient matter to glorifie him . who can be so stupide as not to take notice of the industry of the bee , the providence of the ant , the cunning of the spider , the reviving of the flye , the worms indeavour of revenge , the subtilty of the fox , the sagacity of the hedge-hog ; the innocence and profitablenesse of the sheep , the laboriousnesse of the oxe , the obsequiousnesse of the dog , the timerous shifts of the hare , the nimblenesse of the dear , the generosity of the lion , the courage of the horse , the fiercenesse of the tiger ; the cheerfull musick of birds , the harmlesnesse of the dove , the true love of the turtle , the cocks observation of time , the swallows architecture ; shortly , ( for it were easie here to be endlesse ) of the severall qualities , and dispositions of every of those our fellow-creatures , with whom we converse on the face of the earth ; and who that takes notice of them , cannot fetch from every act , and motion of theirs , some monition of duty , and occasion of devout thoughts ? surely , i fear many of us christians , may justly accuse our selves as too neglective of our duty this way ; that having thus long spent our time in this great academy of the world , we have not , by so many silent documents , learned to ascribe more glory to our creator ; i doubt those creatures , if they could exchangetheir brutality with our reason , being now so docible as to learn of us so far as their sense can reach , would approve themselves better scholars to us , then we have been unto them . withall , i must adde that the devout soul stands not always in need of such outward monitors , but finds within it self , sufficient incitements to raise up it self to a continuall minding of god ; and makes use of them accordingly ; and , if at any time , being taken up with importunate occasions of the world , it finds god missing but an hour , it chides it self for such neglect , and sets it self to recover him with so much more eager affection : as the faithfull spouse in the canticles , when she finds him whom her soul loved , withdrawn from her for a season , puts her self into a speedy search after him , and gives not over till she have attained his presence . sect . vii . now as these many monitors both outward and inward , must elevate our hearts very frequently , to god ; so those raised hearts must not entertain him with a dumb contemplation , but must speak to him in the language of spirits : all occasions therefore must be taken of sending forth pious and heavenly ejaculations to god ; the devout soul may doe this more then an hundred times a day , without any hinderance to his speciall vocation : the huswife at her wheel , the weaver at his loom , the husbandman at his plough , the artificer in his shop , the traveller in his way , the merchant in his warehouse may thus enjoy god in his bufiest imployment ; for , the soul of man is a nimble spirit ; and the language of thoughts needs not take up time ; and though we now , for examples sake , cloath them in words , yet in our practice we need not . now these ejaculations may be either at large , or occasionall : at large , such as those of old jacob , o lord i have waited for thy salvation ; or that of david , o save me for thy mercies sake : and these , either in matter of humiliation , or of imploration , or of thanksgiving . in all which , we cannot follow a better pattern then the sweet singer of israel , whose heavenly conceptions we may either borrow , or imitate . in way of humiliation , such as these . heal my soul , o lord , for i have sinned against thee . oh remēber not my old sins , but have mercy upon me . if thou wilt be extream to mark what is done amisse , o lord who may abide it ? lord thou knowest the thoughts of man that they are but vain ; o god , why abhorrest thou my soul , and hidest thy face from me ? in way of imploration . vp lord , and help me o god ; oh let my heart be sound in thy statutes , that i be not ashamed . lord , where are thy old loving mercies ? oh deliver me , for i am helplesse , and my heart is wounded within me . comfort the soul of thy servant , for unto thee , o lord , due i lift up my soul . goe not far from me o god. o knit my heart unto thee that i may fear thy name . thou art my helper and redeemer , o lord make no long tarrying . oh be thou my help in trouble , for vain is the help of man. oh guide me with thy counsell , and after that receive me to thy glory . my time is in thy hand , deliver me from the hands of mine enemies . oh withdraw not thy mercy from me , o lord. lead me , o lord , in thy righteousnesse because of mine enemies . o let my soul live , and it shall praise thee . in way of thankesgiving : oh god , wonderfull art thou in thine holy places . oh lord , how glorious are thy works ! and thy thoughts are very deep . oh god , who is like unto thee ! the lord liveth , and blessed be my strong helper . lord , thy loving kindnesse is better then life it self . all thy works praise thee , o lord , and thy saints give thanks unto thee . oh how manifold are thy works ! in wisedome hast thou made them all . who is god but the lord , and who hath any strength except our god ? we will rejoyce in thy salvation , and triumph in thy name , o lord. oh that men would praise the lord for his goodnesse . oh how plentifull is thy goodnesse , which thou hast laid up for them that fear thee ! thou lord hast never failed them that seek thee . in thy presence is the fulnesse of joy , and at thy right hand there is pleasure for evermore . lord , what is man that thou art mindful of him ? not unto us lord , not unto us , but unto thy name give the praise . sect . viii . occasionall ejaculations are such , as are moved upon the presence of some such object as carries a kinde of relation or analogy to that holy thought which we have entertained . of this nature i finde that , which was practised in s. basils time ; that , upon the lighting of candles , the manner was to blesse god in these words , praise be to god the father , and the son , and the holy ghost ; which that father says was anciently used ; but who was the authour of it he professeth to be unknown : to the same purpose was the lucernarium , which was a part of the evening office of old ; for which there may seem to be more colour of reason , then for the ordinary fashion of apprecation , upon occasion of our sneesing ; which is expected , and practised by many , out of civility : old and reverend beza was wont to move his hat with the rest of the company , but to say withall , gramercy madame la superstition ; now , howsoever in this , or any other practice , which may seem to carry with it a smack of superstition , our devotion may be groundless and unseasonable , yet nothing hinders but that we may take just and holy hints of raising up our hearts to our god. as when vve doe first look forth , and see the heavens over our heads , to think , the heavens declare thy glory , o god. when we see the day breaking , or the sun rising , the day is thine , and the night is thine , thou hast prepared the light and the sun. when the light shines in our faces , thou deckest thy self with light as with a garment ; or , light is sprung up for the righteous . when we see our garden imbellisht with flowers , the earth is full of the goodnesse of the lord. when we see a rough sea , the waves of the sea rage horribly , and are mighty ; but the lord that dwelleth on high , is mightier then they . when we see the darknesse of the night , the darknesse is no darknesse with thee . when we rise up from our bed , or our seat , lord thou knowest my down-sitting , and my uprising ; thou understandest my thoughts afar off . when we wash our hands , wash thou me , o lord , and i shall be whiter then snow . when we are walking forth , oh hold thou up my goings in thy paths , that my footsteps slip not . when we hear a passing bell : oh teach me to number my days , that i may apply my heart to wisdome : or , lord , let me know my end , and the number of my days . thus may we dart out our holy desires to god , upon all occasions ; wherein , heed must be taken that our ejaculations be not , on the one side , so rare , that our hearts grow to be hard and strange to god , but that they may be held on in continuall acknowledgement of him , and acquaintance with him ; and , on the other side , that they be not so over-frequent in their perpetuall reiteration , as that they grow to be ( like that of the romish votaries ) fashionable ; which if great care be not taken , will fall out , to the utter frustrating of our devotion . shortly , let the measure of these devout glances be , the preserving our hearts in a constant tendernesse , and godly disposition ; which shall be further actuated upon all opportunities , by the exercises of our more enlarged , and fixed devotion : whereof there is the same variety that there is in gods services , about which it is conversant . there are three main businesses wherein god accounts his service , here below , to consist ; the first is , our addresse to the throne of grace , and the pouring out of our souls before him in our prayers : the second is , the reading and hearing his most holy word ; the third is , the receit of his blessed sacraments ; in all which there is place and use for a setled devotion . sect . ix . to begin with the first work of our actuall , and enlarged devotion : some things are pre-required of us , to make us capable of the comfortable performance of so holy and heavenly a duty ; namely , that the heart be clean first , and then that it be clear : clean from the defilement of any known sin ; clear from all intanglements and distractions : what doe we in our prayers , but converse vvith the almighty ? and either carry our souls up to him , or bring him down to us ? now , it is no hoping , that we can entertain god in an impure heart : even we men loath a nasty and sluttish lodging ; how much more will the floly god abhorre an habitation spiritually filthy ? i finde that even the unclean spirit made that a motive of his repossession , that he found the house swept and garnished : satans cleanlinesse is pollution ; and his garnishment , disorder and wickednesse ; without this he findes no welcome ; each spirit looks for an entertainment answerable to his nature ; how much more will that god of spirits , who is purity it self , look to be harboured in a cleanly room ? into a malicious soul wisdome shall not enter , nor dwell in the body that is subject unto sin ; what friend would be pleased that we should lodge him in a lazar-house ? or who would abide to have a toad lie in his bosome ? surely , it is not in the verge of created nature to yeeld any thing that can be so noisome and odious to the sense of man , as sin is to that absolute , and essentiall goodnesse : his pure eyes cannot endure the sight of sin ; neither can he endure that the sinner should come within the sight of him ; away from me , ye wicked , is his charge , both here , and hereafter . it is the priviledge and happinesse of the pure in heart , that they shall see god ; see him both in the end , and in the way ; injoying the vision of him , both in grace , and in glory : this is no object for impure eyes : descend into thy self therefore , and ransack thy heart , who ever wouldst be a true client of devotion ; search all the close windings of it , with the torches of the law of god ; and if there be any iniquity found lurking in the secret corners thereof , drag it out and abandon it ; and when thou hast done , that thy fingers may retain no pollution , say with the holy psalmist ; i will wash my hands in innocence , so will i goe to thine altar . presume not to approach the altar of god , there to offer the sacrifice of thy devotion , with unclean hands : else thine offering shall be so far from winning an acceptance for thee , from the hands of god ; as that thou shalt make thine offering abominable . and if a beast touch the mount , it shall die . sect . x. as the soul must bee clean from sin , so it must be clear and free from distractions . the intent of our devotion is to welcome god to our hearts ; now where shall we entertain him , if the rooms be full thronged with cares , and turbulent passions ? the spirit of god will not endure to be crowded up together with the vvorld in our strait lodgings ; an holy vacuity must make way for him in our bosomes . the divine pattern of devotion , in whom the godhead dwelt bodily , retires into the mount to pray ; he that carried heaven with him , would even thus leave the world below him . alas , how can we hope to mount up to heaven in our thoughts , if we have the clogges of earthly cares hanging at our heels ! yea , not onely must there be a shutting out of all distractive cares , and passions , which are professed enemies to our quiet conversing with god in our devotion , but there must be also a denudation of the minde from all those images of our phantasie ( how pleasing soever ) that may carry our thoughts aside from those better objects : we are like to foolish children , who when they should be stedfastly looking on their books , are apt to gaze after every butterfly , that passeth by them ; here must be therefore a carefull intention of our thoughts , a restraint from all vain , and idle rovings , and an holding our selves close to our divine task : whiles martha is troubled about many things , her devouter sister , having chosen the better part , plies the one thing necessary , which shall never be taken from her ; and whiles martha would feast christ with bodily fare , she is feasted of christ with heavenly delicacies . sect . xi . after the heart is thus cleansed , and thus cleared , it must be in the next place decked with true humility , the cheapest , yet best ornament of the soul . if the wise man tel us , that pride is the beginning of sin ; surely , all gracious dispositions must begin in humility . the foundation of all high and stately buildings must be laid low : they are the lowly valleys that soak in the showers of heaven , which the steep hils shelve off , and prove dry and fruitlesse . to that man will i look ( saith god ) that is poor , and of a contrite spirit , and trembleth at my word : hence it is , that the more eminent any man is in grace , the more he is dejected in the sight of god ; the father of the faithfull comes to god under the style of dust and ashes : david under the style of a worm and no man : agur the son of jakeh , under the title of more brutish then any man ; and one that hath not the understanding of a man : john baptist , as not worthy to carry the shooes of christ after him ; paul , as the least of saints , and chief of sinners : on the contrary , the more vile any man is in his own eies , and the more dejected in the sight of god , the higher he is exalted in gods favour : like as the conduict-water , by how much lower it fals , the higher it riseth . when therefore we would appear before god , in our solemn devotions , we must see that we empty our selves of all proud conceits , and find our hearts fully convinced of our own vilenesse , yea nothingnesse in his sight . down , down with all our high thoughts ; fall we low before our great and holy god ; not to the earth only , but to the very brim of hell , in the conscience of our own guiltinesse ; for though the miserable wretchednesse of our nature may be a sufficient cause of our humiliation , yet the consideration of our detestable sinfulnes is that which will depresse us lowest in the sight of god. sect . xii . it is fit the exercise of our devotion should begin in an humble confession of our unworthinesse . now for the effectuall furtherance of this our self-dejection , it wil be requisite to bend our eyes upon a threefold object ; to look inward into our selves , upward to heaven , downwards to hell . first , to turn our eyes into our bosomes , and to take a view ( not without a secret self-loathing ) of that world of corruption that hath lyen hidden there ; and thereupon to accuse , arraign , and condemn our selves before that awfull tribunall of the judge of heaven , and earth ; both of that originall pollution , which wee have drawn from the tainted loyns of our first parents ; and those innumerable actuall wickednesses derived there-from ; which have stayned our persons and lives . how can we be but throughly humbled , to see our souls utterly overspread with the odious and abominable leprosie of sin : we finde that vzziah bore up stoutly a while , against the priests of the lord , in the maintenance of his sacrilegious presumption , but when he saw himself turn'd lazar , on the suddain , he is confounded in himself , and in a depth of shame hastens away from the presence of god to a sad , and penitentiall retirednesse . wee should need no other arguments to loath ourselves , then the sight of our own faces , so miserably deformed with the nasty and hatefull scurfe of our iniquity : neither onely must we be content to shame , and grieve our eyes with the foule nature and condition of our sins , but we must represent them to our selves in all the circumstances that may aggravate their hainousnesse . alas , lord , any one sin is able to damn a soul ; i have committed many , yea numberlesse : they have not possessed me single , but , as that evill spirit said , their name is legion ; neither have i committed these sins once , but often ; thine angels ( that were ) sinned but once , and are damned for ever ; i have frequently reiterated the same offences , where then ( were it not for thy mercy ) shall i appear ? neither have i only done them in the time of my ignorance , but since i received sufficient illumination from thee ; it is not in the dark that i have stumbled , and faln , but in the midst of the clear light and sun-shine of thy gospel , and in the very face of thee my god ; neither have these been the ships of my weaknesse , but the bold miscarriages of my presumption ; neither have i offended out of inconsideration , and inadvertency , but after and against the checks of a remurmuring conscience ; after so many gracious warnings , and fatherly admonitions , after so many fearfull examples of thy judgements , after so infinite obligations of thy favors . and thus having look't inward into ourselves , and taken an impartiall view of our own vilenesse , it will be requisite to cast our eyes upward unto heaven , and there to see against whom we have offended ; even against an infinite majesty , and power , an infinite mercy , an infinite justice ; that power and majesty which hath spread out the heavens as a curtain , and hath laid the foundations of the earth so sure that it cannot be moved ; who hath shut up the sea with bars and doors , and said , hitherto shalt thou come and no further , and here shalt thou stay thy proud waves ; who doth whatsoever he will in heaven and in earth ; who commandeth the devils to their chains , able therefore to take infinite vengeance on sinners . that mercy of god the father , who gave his own son out of his bosome for our redemption ; that mercy of god the son , who , thinking it no robbery to be equall unto god , for our sakes made himself of no reputation , and took upon him the form of a servant ; and being found in fashion as a man , humbled himself , and became obedient to the death , even the accursed death of the crosse ; that mercy of god the holy ghost , who hath made that christ mine , and hath sealed to my soul the benefit of that blessed redemption ; lastly , that justice of god , which as it is infinitely displeased with every sin , so will be sure to take infinite vengeance on every impenitent sinner . and from hence it will be fit and seasonable for the devout soul , to look downward into that horrible pit of eternal confusion ; & there to see the dreadfull , unspeakable , unimaginable torments of the damned ; to represent unto it self the terrors of those everlasting burnings ; the fire and brimstone of that infernal tophet ; the merciless and unweariable tyranny of those hellish executioners ; the shrieks , and howlings , and gnashings of the tormented ; the unpitiable , interminable , unmitigable tortures of those ever-dying , and yet never-dying souls . by all which , we shall justly affright our selves into a deep sense of the dangerous and wofull condition wherein we lye in the state of nature and impenitence , and shall be driven with an holy eagernesse to seek for christ , the son of the ever-living god , our blessed mediatour ; in and by whom onely , we can look for the remission of all these our sins , a reconcilement with this most powerfull , mercifull , just god , and a deliverance of our souls from the hand of the nethermost hell . sect . xiii . it shall not now need , or boot to bid the soul which is truly apprehensive of all these , to sue importunately to the lord of life for a freedome , and rescue from these infinite pains of eternall death , to which our sins have forfaited it ; and for a present happy recovery of that favour , which is better then life . have we heard , or can we imagine some hainous malefactor , that hath received the sentence of death , and is now bound hand , and foot , ready to be cast into a den of lyons , or a burning furnace , with what strong cryes , and passionate obsecrations he plies the judge for mercy ? we may then conceive some little image of the vehement suit , and strong cryes of a soul truly sensible of the danger of gods wrath deserved by his sin , and the dreadfu● consequents of deserved imminent damnation ; although wha● proportion is there betwixt ● weak creature , and the almighty ; betwixt a moment , and eternity ? hereupon therefore followe● a vehement longing ( uncapabl● of a denyall ) after christ ; an● fervent aspirations to that saviour , by whom only we receive a full and gracious deliverance from death and hell ; and a full pardon and remission of all ou● sins ; and , if this come not the sooner , strong knocking 's at the gates of heaven , even so lou● that the father of mercies cannot but heare and open : neve● did any contrite soul beg of god , that was not prevented by his mercy ; much more doth he condescend when he is strongly intreated ; our very intreaties are from him , he puts into us those desires which he graciously answers ; now therefore doth the devout soul see the god of all comfort to bow the heavens , and come down with healing in his wings ; and heare him speak peace unto the heart thus thoroughly humbled ; feare not , thou shalt not dye but live . be of good cheer , thy sins are forgiven thee . here therefore comes in that divine grace of faith , effectually apprehending christ the saviour , and his infinite satisfaction and merits ; comfortably applying all the sweet promises of the gospell ; clinging close to that all-sufficient redeemer ; and in his most perfect obedience emboldning it self , to challenge a freedome of accesse to god , and confidence of appearance before the tribunall of heaven ; and now the soul clad with christs righteousnesse , dares look god in the face , and can both challenge and triumph over all the powers of darknesse : for , being justified by faith , we have peace with god through jesus christ our lord. sect . xiv . by how much deeper the sense of our misery and danger is , so much more welcome and joyfull is the apprehension of our deliverance ; and so much more thankfull is our acknowledgement of that unspeakable mercy : the soul therefore that is truly sensible of this wonderfull goodnesse of it's god ; as it feeles a marvellous joy in it self , so it cannot but break forth into cheerfull and holy ( though secret ) gratulations : the lord is full of compassion , and mercy , long suffering , and of great goodnesse ; he keepeth not his anger for ever ; he hath not dealt with me after my sins , nor rewarded me after mine iniquities : what shall i render unto the lord for all his benefits towards me ? i will take the cup of salvation , and call upon the name of the lord. i will thank thee , for thou hast heard me , and hast not given me over to death , but art become my salvation . o speak good of the lord all ye works of his ; praise thou the lord , o my soul . sect . xv. the more feelingly the soul apprehends , and the more thankfully it digests the favours of god in it's pardon , and deliverance , the more freely doth the god of mercy impart himself to it ; and the more god imparts himself to it , the more it loves him , and the more heavenly acquaintance and entirenesse grows betwixt god , and it ; and now that love which was but a spark at first , grows into a flame , and wholly takes up the soul . this fire of heavenly love in the devout soul , is , and must be heightned more and more , by the addition of the holy incentives of divine thoughts , concerning the means of our freedome & deliverance . and here , offers it self to us that bottomlesse abysse of mercy in our redemption , wrought by the eternall son of god , jesus christ the just , by whose stripes we are healed ; by whose bloud we are ransomed ; where none will befit us but admiring and adoring notions . we shall not disparage you , o ye blessed angels , and archangels of heaven , if we shall say , ye are not able to look into the bottome of this divine love , wherewith god so loved the world that he gave his onely begotten son , that whosoever beleeveth in him should not perish , but have everlasting life : none , oh , none can comprehend this mercy , but he that wrought it . lord ! what a transcendent , what an infinite love is this ? what an object was this for thee to love ? a world of sinners ? impotent , wretched creatures , that had despighted thee , that had no motive for thy favour but deformity , misery , professed enmity ? it had been mercy enough in thee , that thou didst not damn the world , but that thou shouldst love it , is more then mercy . it was thy great goodness to forbear the acts of just vengeance to the sinfull world of man , but to give unto it tokens of thy love , is a favour beyond all expression : the least gift from thee had been more then the world could hope for ; but that thou shouldst not stick to give thine onely begotten son , the son of thy love , the son of thine essence , thy coequall , coeternall son , who was more then ten thousand worlds , to redeem this one forlorn world of sinners , is love above all comprehension of men and angels . what diminution had it been to thee and thine essentiall glory , o thou great god of heaven , that the souls that sinned should have died and perished everlastingly ? yet so infinite was thy loving mercy , that thou wouldest rather give thy onely son out of thy bosome , then that there should not be a redemption for beleevers . yet , o god , hadst thou sent down thy son to this lower region of earth , upon such terms , as that he might have brought down heaven with him , that he might have come in the port and majesty of a god , cloathed with celestiall glory , to have dazeled our eyes , and to have drawn all hearts unto him ; this might have seemed , in some measure , to have sorted with his divine magnificence ; but thou wouldst have him to appear in the wretched condition of our humanity : yet , even thus , hadst thou sent him into the world , in the highest estate , and pomp of royalty , that earth could afford , that all the kings and monarchs of the world should have been commanded to follow his train , and to glitter in his court ; and that the knees of all the potentates of the earth should have bowed to his soveraign majesty , and their lips have kissed his dust , this might have carried some kind of appearance of a state next to divine greatnesse ; but thou wouldst have him come in the despised form of a servant : and thou , o blessed jesu , wast accordingly willing , for our sakes , to submit thy self to nakednesse , hunger , thirst , wearinesse , temptation , contempt , betraying , agonies , scorn , buffeting , scourgings , distention , crucifixion , death : o love above measure , without example , beyond admiration ! greater love ( thou saiest ) hath no man , then this , that a man lay down his life for his friends ; but , oh , what is it then , that thou , who wert god and man , shouldst lay down thy life , ( more precious then many worlds ) for thine enemies ! yet , had it been but the laying down of a life , in a fair and gentle way , there might have been some mitigatiō of the sorrow of a dissolution ; there is not more difference betwixt life and death , then there may be betwixt some one kind of death , and another ; thine , o dear saviour , was the painfull , shameful , cursed death of the crosse ; wherein yet , all that man could doe unto thee was nothing to that inward torment , which in our stead , thou enduredst from thy fathers wrath ; when in the bitternesse of thine anguished soul , thou cryedst out , my god , my god , why hast thou forsaken me ? even thus , wast thou content to be forsaken , that we wretched sinners might be received to mercy ; o love stronger then death , which thou vanquishedst ! more high , then that hell is deep , from which thou hast rescued us ! sect . xvi . the sense of this infinite love of god cannot choose but ravish the soul , and cause it to goe out of it self , into that saviour who hath wrought so mercifully for it ; so as it may be nothing in it self , but what it hath , or is , may be christs . by the sweet powers therefore of faith and love the soul findes it self united unto christ , feelingly , effectually , indivisibly : so as that it is not to be distinguished betwixt the acts of both : to me to live is christ , saith the blessed apostle ; and elsewhere , i live , yet not i , but christ liveth in me , and the life which now i live in the flesh , i live by the faith of the son of god , who loved me , and gave himselfe for me ; my beloved is mine , and i am his , saith the spouse of christ in her bridall song . o blessed union , next to the hypostaticall , whereby the humane nature of the son of god is taken into the participation of the eternall godhead . sect . xvii . out of the sense of this happy union ariseth an unspeakable complacency and delight of the soul in that god and saviour , who is thus inseparably ours , and by whose union we are blessed ; and an high appreciation of him above all the world ; and a contemptuous under — valuation of all earthly things , in comparison of him ; and this is no other then an heavenly reflection of that sweet contentment , which the god of mercies takes in the faithfull soul ; thou hast ravisht my heart , my sister , my spouse , thou hast ravisht my heart with one of mine eyes . thou art beautifull , o my love , as tirzah , comely as jerusalem ; turne away thine eyes from me , for they have overcome me . how fair is thy love , my sister , my spouse ? how much better is thy love then wine , and the smell of thine ointments better then all spices . and the soul answers him again in the same language of spirituall dearnesse ; my beloved is white and ruddy ; the chiefest among ten thousand . set me as a seal upon thine heart , as a seal upon thine arm , for love is as strong as death : and as in an ecstaticall qualm of passionate affection ; stay me with flaggons , and comfort me with apples , for i am sick of love . sect . xviii . vpon this gracious complacency will follow an absolute self-resignation , or giving up our selves to the hands of that good god , whose we are , & who is ours ; and an humble contentednesse with his good pleasure in all things ; looking upon god with the same face , whether he smile upon us in his favours , or chastise us with his loving corrections ; if he speak good unto us ; behold the servant of the lord ; be it unto me according to thy word ; if evill , it is the lord , let him doe whatsoever he will : here is therefore a cheerfull acquiescence in god ; and an hearty reliance , and casting our selves upon the mercy of so bountifull a god ; who having given us his son , can in and with him deny us nothing . sect . xix . vpon this subacted disposition of heart wil follow a familiar ( yet awfull ) compellation of god ; and an emptying of our soules before him in all our necessities . for that god , who is infinitly mercifull , yet will not have his favours otherwise conveighed to us then by our supplications : the style of his dear ones is , his people that prayeth , and his own style is , the god that heareth prayers : to him therfore doth the devout heart pour out all his requests with all true humility , with all fervour of spirit , as knowing , that god will hear neither proud prayers , nor heartlesse : wherein his holy desires are regulated by a just method ; first , suing for spirituall favours , as most worthy ; then for temporall , as the appendences of better ; and in both , ayming at the glory of our good god , more then our own advantage : and in the order of spirituall things , first and most for those that are most necessary , and essentiall for our souls health , then for secondary graces , that concern the prosperity and comfort of our spirituall life : absolutely craving those graces that accompany salvation , all others , conditionally , and with reference to the good pleasure of the munificent giver ; wherein , heed must be taken , that our thoughts be not so much taken up with our expressions , as with our desires ; and that we doe not suffer our selves to languish into an unfeeling length , and repetition of our suits : even the hands of a moses , may in time grow heavy ; so therefore must we husband our spirituall strength , that our devotion may not flagge with overtyring , but may be most vigorous at the last . and as we must enter into our prayers , not without preparatory elevations , so must we be carefull to take a meet leave of god , at their shutting up : following our supplications , with the pause of a faithfull , and most lowly adoration ; and as it were sending up our hearts into heaven , to see how our prayers are taken ; and raising them to a joyfull expectation of a gracious and successefull answer frō the father of mercies . sect . xx. vpon the comfortable feeling of a gracious condescent , follows an happy fruition of god in all his favours ; so as we have not them so much , as god in them ; which advanceth their worth a thousand fold , and as it were brings down heaven unto us ; whereas , therefore , the sensuall man rests onely in the meer use of any blessing , as health , peace , prosperity , knowledge , and reacheth no higher ; the devout soul , in , and through all these , sees , and feels a god that sanctifies them to him , and enjoys therein his favour , that is better then life ; even we men are wont , out of our good nature , to esteem a benefit , not so much for its own worth , as for the love , and respect of the giver : small legacies for this cause finde dear acceptation ; how much more is it so betwixt god and the devout soul ? it is the sweet apprehension of this love that makes all his gifts , blessings . doe we not see some vain churl , though cryed down by the multitude , herein secretly applauding himself , that he hath bags at home ? how much more shall the godly man finde comfort against all the crosses of the world , that he is possessed of him that possesseth all things ; even god al-sufficient ; the pledges of whose infinite love he feels in all the whole course of gods dealing with him . sect . xxi . out of the true sense of this inward fruition of god , the devout soul breaks forth into cheerfull thanksgivings to the god of all comfort , praising him for every evill that it is free from ; for every good thing it enjoyeth : for , as it keeps a just inventory of all gods favours , so it often spreads them thankfully before him , and layes them forth ( so near as it may ) in the full dimensions ; that so , god may be no loser by him in any act of his beneficence . here therefore every of gods benefits must come into account ; whether eternall , or temporall , spirituall or bodily , outward or inward , publique or private , positive or privative , past or present , upon our selves or others . in all which , he shall humbly acknowledge both gods free mercy , and his own shamefull unworthinesse ; setting off the favours of his good god the more , with the foyle of his own confessed wretchednesse , and unanswerablenesse to the least of his mercies . now as there is infinite variety of blessings from the liberall hand of the almighty , so there is great difference in their degrees ; for , whereas there are three subjects of all the good we are capable of ; the estate , body , soul ; and each of these doe far surpasse other in value , ( the soul being infinitely more worth then the body , and the body far more precious then the outward estate ) so the blessings that appertain to them , in severall , differ in their true estimation accordingly . if either we doe not highly magnifie gods mercy for the least , or shall set as high a price upon the blessings that concern our estate , as those that pertain to the body , or upon bodily favours , as upon those that belong to the soul , we shall shew our selves very unworthy , and unequall partakers of the divine bounty . but it will savour too much of earth , if we be more affected with temporall blessings , then with spirituall and eternall . by how much nearer relation then , any favour hath to the fountain of goodness , and by how much more it conduceth to the glory of god , and ours in him ; so much higher place should it possesse in our affection and gratitude . no marvell therefore if the devout heart be raised above it self and transported with heavenly raptures , when , with stephens eyes , it beholds the lord jesus standing at the right hand of god , fixing it self upon the consideration of the infinite merits of his life , death , resurrection , ascension , intercession , and finding it self swallowed up in the depth of that divine love , from whence all mercies flow into the soul ; so as that it runs over with passionate thankfulnesse , and is therefore deeply affected with all other his mercies , because they are derived from that boundlesse ocean of divine goodnesse . unspeakable is the advantage that the soul raises to it self by this continuall exercise of thanksgiving ; for the gratefull acknowledgement of favours , is the way to more ; even amongst men ( whose hands are short and strait ) this is the means to pull on further beneficence ; how much more from the god of all consolation , whose largest bounty diminisheth nothing of his store ? and herein the devout soul enters into its heavenly task ; beginning upon earth those hallelujahs , which it shall perfect above in the blessed chore of saints and angels , ever praising god , and saying ; blessing , and glory , and wisdome , and thankesgiving , and honour , and power , and might , be unto our god for ever and ever . amen . sect . xxii . none of all the services of god can be acceptably , no not unsinfully performed without due devotion ; as therefore in our prayers & thanksgivings , so in the other exercises of divine worship , ( especially , in the reading and hearing of gods word , and in our receipt of the blessed sacrament ) it is so necessary , that without it , we offer to god a meer carcass of religious duty , and profane that sacred name we would pretend to honour . first then , we must come to gods book , not without an holy reverence , as duly considering both what and whose it is ; even no other , then the word of the ever-living god , by which we shall once be judged . great reason have we therefore , to make a difference betwixt it , and the writings of the holiest men , even no less then betwixt the authours of both : god is true , yea , truth it self : and that which david said in his haste , s. paul says in full deliberation , every man is a lyer . before we put our hand to this sacred volume , it will be requisite to elevate our hearts to that god whose it is , for both his leave and his blessing : open mine eyes , saith the sweet singer of israel , that i may behold the wondrous things of thy lan. lo , davids eyes were open before to other objects ; but when he comes to gods book , he can see nothing , without a new act of apertion : letters he might see , but wonders he could not see , till god did unclose his eyes , and enlighten them . it is not therefore for us , presumptuously to break in upon god , and to think by our naturall abilities to wrest open the precious caskets of the almighty ; and to fetch out al his hidden treasure thence , at pleasure ; but we must come tremblingly before him , and in all humility crave his gracious admission . i confesse i finde some kinde of envy in my self , when i reade of those scrupulous observances of high respects given by the jews to the book of gods law : and when i reade of a romish saint , that never read the scripture but upon his knees , and compare it with the carelesse neglect whereof i can accuse my self , and perhaps some others : not that we would rest in the formality of outward ceremonies of reverence , wherein it were more easie to be superstitious then devout ; but that our outward deportment may testifie , and answer the awefull disposition of our hearts : whereto we shall not need to be excited , if we be throughly perswaded of the divine originall , and authority of that sacred word . it was motive enough to the ephesians zealously to plead for , and religiously to adore the image of their diana , that it was the image that fell down from jupiter . beleeve we , and know , that the scripture is inspired by god ; and we can entertain it with no other then an awefull addresse , and we cannot be christians if we doe not so beleeve . every clause therefore of that god-inspired volume , must be , as reverently received by us , so seriously weighed , and carefully laid up ; as knowing , that there is no tittle therein without his use . what we reade , we must labour to understand ; what we cannot understand , we must admire silently , and modestly inquire of . there are plain truths , and there are deep mysteries . the bounty of god hath left this well of living-water open for all : what runnes over is for all commers ; but every one hath not wherewith to draw . there is no christian that may not enjoy gods book , but every christian may not interpret it ; those shallow fords that are in it , may be waded by every passenger , but there are deeps wherein he that cannot swim , may drown . how can i without a guide ? said that ethiopian eunuch : wherefore serves the tongue of the learned , but to direct the ignorant ? their modesty is of no less use then the others skill . it is a wofull condition of a church when no man will bee ignorant . what service can our eyes do us in the ways of god without our thoughts ? our diligent and frequent reading , therefore , must be attended with our holy meditation : we feed on what we read , but we digest only what we meditate of : what is in our bible , is gods ; but that which is in our hearts , is our own : by all which our care must be , not so much to become vviser , as to become better , labouring still to reduce all things to godly practice . finally , as we enter into this task with the lifting up of our hearts for a blessing , so we shut it up in the ejaculations of our thanksgiving to that god , who hath blessed us with the free use of his word . sect . xxiii . our eye is our best guide to god our creator , but our ear is it that leads us to god our redeemer . how shall they beleeve except they hear ? which that we may effectually doe , our devotion suggests unto us some duties before the act , some in the act , some after the act . it is the apostles charge , that we should be swift to hear , but heed must be taken , that we make not more haste then good speed : we may not be so forward as not to look to our foot when we goe to the house of god , lest if we be too ready to hear , we offer the sacrifice of fools . what are the foot of the soul , but our affections ? if these be not set right , we may easily stumble , and wrench at gods threshold . rash actions can never hope to prosper ; as therefore to every great work , so to this , there is a due preparation required ; and this must be done by meditation first , then by praier . our meditation first sequesters the heart from the world , and shakes off those distractive thoughts , which may carry us away from these better things : for what room is there for god , where the world hath taken up the lodging ? we cannot serve god and mammon . then secondly , it seizes upon the heart for god , fixing our thoughts upon the great businesse we go about ; recalling the greatnesse of that majesty into whose presence we enter , and the main importance of the service we are undertaking ; and examining our intentions wherewith we addresse our selves to the work intended ; i am now going to gods house ; wherefore doe i goe thither ? is it to see , or to be seen ? is it to satisfie my own curiosity in hearing what the preacher will say ? is it to satisfie the law , that requires my presence ? is it to please others eyes , or to avoid their censures ? is it for fashion ? is it for recreation ? or is it with a sincere desire to doe my soul good , in gaining more knowledge , in quickning my affections ? is it in a desire to approve my self to my god , in the conscience of my humble obedience to his command , and my holy attendance upon his ordinance ? and where we finde our ends amisse , chiding and rectifying our obliquities ; where just and right , prosecuting them towards a further perfection . which that it may be done , our meditation must be seconded by our prayers . it is an unholy rudenesse to press into the presence of that god whom we have not invoked : our prayer must be , that god would yet more prepare us for the work , and sanctifie us to it , and bless us in it ; that he would remove our sinnes , that he would send down his spirit into our hearts , which may inable us to this great service ; that he would bless the preacher in the delivery of his sacred message , that he would be pleased to direct his messengers tongue to the meeting with our necessities ; that he would free our hearts from all prejudices and distractions ; that he would keep off all temptations , which might hinder the good entertainment , and success of his blessed word : finally , that he would make us truly teachable , and his ordinance the power of god to our salvation . in the act of hearing , devotion cals us to reverence , attention , application . reverence to that great god , who speaks to us , by the mouth of a weak man ; for , in what is spoken from gods chair , agreeable to the scriptures , the sound is mans , the substance of the message is gods. even an eglon , when he hears of a message from god , riseth out of his seat . it was not saint pauls condition onely , but of all his faithfull servants , to whom he hath committed the word of reconciliation ; they are ambassadours for christ ; as if god did beseech us by them , they pray us in christs stead to be reconciled to god : the ambassy is not the bearers , but the kings ; and if we doe not acknowledge the great king of heaven in the voice of the gospel , we cannot but incur a contempt . when therefore we see gods messenger in his pulpit , our eye looks at him , as if it said with cornelius , we are all here present before god to hear all things that are commanded thee of god ; whence cannot but follow together with an awfull disposition of mind , a reverent deportment of the body ; which admits not a wild and roving eye , a drouzy head , a chatting tongue , a rude and indecent posture ; but composes it self to such a site as may befit a pious soul in so religious an imployment . neither do we come as authorized judges to sit upon the preacher , but as humble disciples to sit at his feet . sect . xxiv . reverence cannot but draw on attention ; we need not be bidden to hang on the lips of him whom we honour . it is the charge of the spirit , let him that hath an ear hear ; every one hath not an eare , and of those that have an ear , every one heareth not ; the soul hath an ear as well as the body ; if both these ears doe not meet together in one act , there is no hearing : common experience tels us that when the mind is otherwise taken up , we doe no more hear what a man says , then if we had been deaf , or he silent . hence is that first request of abig●il to david ; let thine handmaid speak to thine ears , and hear the words of thine handmaid ; and job so importunately urgeth his friends : hear diligently my speech and my declaration with your ears . the outward ear may be open , and the inward shut ; if way be not made through both , we are deaf to spirituall things . mine ear hast thou boared , or digged , saith the psalmist ; the vulgar reads it , my ears hast thou perfected : surely our ears are grown up with flesh ; there is no passage for a perfit hearing of the voyce of god , till he have made it by a spirituall perforation . and now that the ear is made capable of good counsell , it doth as gladly receive it ; taking in every good lesson , and longing for the next : like unto the dry and chopped earth , which soaks in every silver drop , that falls from the clouds , and thirsteth for more , not suffering any of that precious liquor to fall beside it . sect . xxv . neither doth the devout man care to satisfie his curiosity , as hearing only that he might hear ; but reducts all things to a saving use ; bringing all he hears , home to his heart , by a self-reflecting application ; like a practiser of the art of memory , referring every thing to it's proper place ; if it be matter of comfort , there is for my sick bed , there is for my outward losses , there for my drouping under afflictions , there for the sense of my spirituall desertions ; if matter of doctrine , there is for my settlement in such a truth , there for the conviction of such an error , there for my direction in such a practice ; if matter of reproof , he doth not point at his neighbour , but deeply chargeth himself ; this meets with my dead-heartednesse and security , this with my worldly mindednesse , this with my self-love and flattery of mine own estate , this with my uncharitable censoriousnesse , this with my foolish pride of heart , this with my hypocrisie , this with my neglect of gods services , and my duty ; thus in all the variety of the holy passages of the sermon , the devout mind is taken up with digesting what it heares ; and working it self to a secret improvement of all the good counsell that is delivered , neither is ever more busie , then when it sits still at the feet of christ . i cannot therefore approve the practice ( which yet i see commonly received ) of those , who think it no small argument of their devotion , to spend their time of hearing , in writing large notes frō the mouth of the preacher ; which however it may be an help for memory in the future , yet cannot ( as i conceive ) but be some prejudice to our present edification ; neither can the brain get so much hereby , as the heart loseth . if it be said , that by this means , an opportunity is given for a full rumination of wholesome doctrines afterwards : i yeeld it , but withall , i must say that our after-thoughts can never doe the work so effectually , as when the lively voice sounds in our ears , and beats upon our heart ; but herein i submit my opinion to better judgments . sect . xxvi . the food that is received into the soul by the ear , is afterwards chewed in the mouth thereof by memory , concocted in the stomach by meditation , and dispersed into the parts by conference and practice ; true devotion findes the greatest part of the work behinde ; it was a just answer that john gerson reports , given by a frenchman , who being askt by one of his neighbours if the sermon were done ; no saith he , it is said , but it is not done , neither will be , i fear , in hast . what are we the better if we hear and remember not ? if we be such auditours as the jews were wont to call sieves , that retain no moisture that is poured into them ? what the better if we remember , but think not seriously of what we hear ; or if we practice not carefully what wee think of ? not that which we hear is our own , but that which we carry away : although all memories are not alike , one receives more easily , another retains longer ; it is not for every one to hope to attain to that ability , that he can goe away with the whole fabrick of a sermon , and readily recount it unto others ; neither doth god require that of any man , which he hath not given him ; our desires and endeavours may not be wanting wher our powers fail ; it will be enough for weak memories if they can so lay up those wholesom counsels which they receive , as that they may fetch them forth when they have occasion to use them ; and that what they want in the extent of memory , they supply in the care of their practice ; indeed that is it , wherein lies the life of all religious duties , and without which 〈…〉 the philosopher 〈…〉 vertue , i must say of true godliness , that it consists in action ; our saviour did not say , blessed are ye if ye know these things ; but , if ye know these things , blessed are ye if ye doe them . the end of our desire of the sincere milk of the gospel , is , that we may grow thereby in the stature of all grace , unto the fulnesse of god. sect . xxvii . the highest of all gods services are his sacraments ; which therefore require the most eminent acts of our devotion . the sacrament of initiation , which in the first planting of a church is administred onely to those of riper age and understanding , cals for all possible reverence , and religious addresses of the receivers ; wherein the primitive times were punctually observant , both for substance , and ceremony ; now , in a setled and perpetuated church , in which the vertue of the covenant descends from the parent to the child , there seems to be no use of our preparatory directions : onely , it is fit that our devotion should call our eyes back , to what we have done in our infancy , and whereto we are ever obliged ; that our full age may carefully endeavour to make our word good , and may put us in mind of our sinfull failings . that other sacrament of our spirituall nourishment , which our saviour ( as his farewell ) left us for a blessed memoriall of his death and passion , can never be celebrated with enough devotion . farre be it from us to come to this feast of our god , in our common garments ; the soul must be trimmed up , if we would be meet guests for the almighty . the great master of the feast will neither abide us to come naked , nor ill clad : away therefore , first with the old beastly rags of our wonted corruptions : due examination comes in first , and throughly searches the soul , and findes out all the secret nastiness , and defilements that it hides within it ; and by the aid of true penitence , strips it of all those loathsome clouts , wherewith it was polluted ; sin may not be cloathed upon with grace ; joshuahs filthy garments must be pluckt off , ere he can be capable of precious robes : here may be no place for our sinfull lusts , for our covetous desires , for our naturall infidelity , for our malicious purposes , for any of our unhallowed thoughts ; the soul clearly devested of these and all other known corruptions , must in the next placae in stead thereof , be furnished with such graces and holy predispositions , as may fit it for so heavenly a work . amongst the graces requisite , faith justly challengeth the first place , as that which is both most eminent , and most necessarily presupposed to the profitable receit of this sacrament ; for whereas the main end of this blessed banquet is the strengthening of our faith , how should that receive strength , which hath not beeing ? to deliver these sacred viands to an unbeleever , is to put meat into the mouth of a dead man : now therefore must the heart raise up it self to new acts of beleeving , and must lay faster hold on christ , and bring him closer to the soul ; more strongly applying to it self , the infinite merits of his most perfect obedience , and of his bitter death and passion ; and erecting it self to a desire and expectation of a more vigorous : and lively apprehension of it's omnipotent redeemer . neither can this faith be either dead , or solitary ; but is still really operative , and attended ( as with other graces , so ) especially with a serious repentance ; whose wonderfull power is , to undoe our former sins , and to mold the heart and life to a better obedience : a grace so necessary , that the want of it ( as in extream corruption of the stomach ) turns the wholesom food of the soul into poyson ; an impenitent man therefore comming to gods board , is so far from benefiting himself , as that he eats his own judgement : stand off from this holy table , all ye that have not made your peace with your god ; or that harbour any known sin in your bosome ; not to eat is uncomfortable , but to eat in such a state is deadly ; yet rest not in this plea , that ye cannot come because ye are unreconciled ; but ( as ye love your souls ) be reconciled that you may come . another grace necessarily pre-required is charity to our brethren , and readinesse to forgive ; for this is a communion , as with christ the head , so with all the members of his mysticall body : this is the true love-feast of god our saviour , wherein we professe our selves inseparably united both to him & his ; if there be more hearts then one at gods table , he will not own them ; these holy elements give us an embleme of our selves : this bread is made up of many grains , incorporated into one masse ; and this wine is the confluent juice of many clusters ; neither doe we partake of severall loaves , or variety of liquors , but all eat of one bread , and drink of one cup. here is then no place for rancour and malice ; none for secret grudgings and heart-burnings ; therefore , if thou bring thy gift to the altar , and there remembrest that thy brother hath ought against thee , leave there thy gift , and goe thy way ; first be reconciled to thy brother , and then come and offer thy gift . neither may we doe as those two emulous commanders of greece did , who resolved to leave their spight behinde them at mount athos , and to take it up again in their return ; here must be an absolute , and free acquitting of all the back-reckonings of our unkindnesse , that we may receive the god of peace into a clear bosome . sect . xxviii . besides these graces there are certain holy pre-dispositions so necessary that without them our souls can never hope to receive true comfort in this blessed sacrament ; whereof the first is an hungring and thirsting desire after these gracious means of our salvation : what good will our meat doe us without an appetite ? surely without it , there is no expectation of either relish , or digestion ; as therefore those that are invited to some great feast , care first to feed their hunger ere they feed their body ; labouring by exercise to get a stomach , ere they employ it ; so it concerns us to do here : and , as those those that are listlesse , and weak stomached , are wont to whet their appetite with sharp sawces , so must we by the tart applications of the law , quicken our desires of our saviour here exhibited . could we but see our sins , and our miseries by sin ; could we see god frowning , and hell gaping wide to swallow us , we should not need to be bidden to long for our deliverer ; and every pledge of his favour would be precious to us . upon the apprehension of our need of a saviour and so happy a supply thereof presented unto us , must needs follow a renued act of true thankfulnesse of heart to our good god , that hath both given us his dear son to work our redemption , and his blessed sacrament to seal up unto us our redemption thus wrought and purchased ; and with souls thus thankfully elevated unto god , we approach with all reverence , to that heavenly table , where god is both the feast-master , and the feast . what intention of holy thoughts , what fervour of spirit , what depth of devotion must we now finde in our selves ? doubtlesse , out of heaven no object can be so worthy to take up our hearts . what a clear representation is here of the great work of our redemption ? how is my saviour by all my senses here brought home to my soul ? how is his passion lively acted before mine eyes ? for lo , my bodily eye doth not more truly see bread and wine , then the eye of my faith sees the body and bloud of my dear redeemer ; thus was his sacred body torn and broken ; thus was his precious bloud poured out for me ; my sins ( wretched man that i am ) helped thus to crucifie my saviour ; and for the discharge of my sins would he be thus crucified : neither did he onely give himself for me , upon the crosse , but lo , he both offers and gives himself to me in this his blessed institution ; what had his generall gift been without this application ? now my hand doth not more sensibly take , nor my mouth more really eat this bread , then my soul doth spiritually receive , and feed on the bread of life ; o saviour , thou art the living bread that came down from heaven ; thy flesh is meat indeed , and thy bloud is drink indeed : oh that i may so eat of this bread , that i may live for ever ; he that commeth to thee , shall never hunger , he that beleeveth in thee , shall never thirst : oh that i could now so hunger , and so thirst for thee , that my soul could be for ever satisfied with thee ; thy people of old , were fed with manna in the wildernesse , yet they died ; that food of angels could not keep them from perishing ; but oh , for the hidden manna , which giveth life to the world , even thy blessed self , give me ever of this bread , and my soul shall not die but live : oh the precious juice of the fruit of the vine , wherewith thou refreshest my soul ▪ is this the bloud of the grape ? is it not rather thy bloud of the new testament , that is poured out for me ? thou speakest , o saviour , of new wine that thou wouldest drink with thy disciples , in thy fathers kingdome , can there be any more precious and pleasant , then this , wherewith thou chearest the beleeving soul ? our palate is now dull and earthly , which shall then be exquisite and celestiall ; but surely no liquor can be of equall price or soveraignty with thy bloud ; oh how unsavoury are all earthly delicacies to this heavenly draught ▪ o god , let not the sweet taste of this spirituall nectar ever goe out of the mouth of my soul ; let the comfortable warmth of this blessed cordiall ever work upon my soul , even till , and in , the last moment of my dissolution . doest thou bid me , o saviour , doe this in remembrance of thee ? oh , how can i forget thee ? how can i enough celebrate thee for this thy unspeakable mercy ? can i see thee thus crucified before my eies , & for my sake thus crucified , and not remember thee ? can i finde my sins accessary to this thy death , and thy death meritoriously expiating all these my grievous sins , and not remember thee ? can i hear thee freely offering thy self to me , and feel thee graciously conveighing thy self into my soul , and not remember thee ? i doe remember thee o saviour ; but oh that i could yet more effectually remember thee ; with all the passionate affections of a soul sick of thy love ; with all zealous desires to glorifie thee , with all fervent longings after thee , and thy salvation ; i remember thee in thy sufferings , oh doe thou remember me in thy glory . sect . xxix . having thus busied it self with holy thoughts in the time of the celebration , the devout soul breaks not off in an abrupt unmannerlinesse , without taking leave of the great master of this heavenly feast , but with a secret adoration , humbly blesseth god for so great a mercy , and heartily resolves and desires to walk worthy of the lord jesus , whom it hath received , and to consecreate it self wholly to the service of him that hath so dearly bought it , and hath given it these pledges of it's eternall union with him . the devout soul hath thus sup't in heaven , and returnes home , yet the work is not thus done : after the elements are out of eye and use , there remains a digestion of this celestial food , by holy meditation ; and now it thinks , oh what a blessing have i received to day ! no lesse then my lord jesus , with all his merits ; and in and with him , the assurance of the remission of all my sins , and everlasting salvation : how happy am i , if i be not wanting to god and my self ? how unworthy shall i be , if i doe not strive to answer this love of my god and saviour , in all hearty affection , and in all holy obedience ? and now after this heavenly repast , how doe i feel my self ? what strength , what advantage hath my faith gotten ? how much am i neerer to heaven then before ? how much faster hold have i taken of my blessed redeemer ? how much more firm & sensible is my interest in him ? neither are these thoughts , & this examination the work of the next instant onely , but they are such , as must dwell upon the heart ; and must often solicite our memory , and excite our practise , that by this means we may frequently renue the efficacy of this blessed sacrament , and our souls may batten more and more , with this spirituall nourishment , and may be fed up to eternall life . sect . xxx . these are the generalities of our devotion , which are of common use to all christians ; there are besides these certain specialties of it , appliable to severall occasions , times , places , persons ; for there are morning , and evening devotions ; devotions proper to our board , to our closet , to our bed , to gods day , to our own ; to health , to sicknesse , to severall callings , to recreations ; to the way , to the field , to the church , to our home , to the student , to the souldier , to the magistrate , to the minister , to the husband , wife , child , servant ; to our own persons , to our families ; the severalties whereof , as they are scarce finite for number , so are most fit to be left to the judgement , and holy managing of every christian ; neither is it to be imagined , that any soul which is taught of god , and hath any acquaintance with heaven , can be to seek in the particular application of common rules to his own necessity or expedience . the result of all , is , a devout man is he that ever sees the invisible , and ever trembleth before that god he sees ; that walks ever , here on earth , with the god of heaven ; and still adores that majesty with whom he converses ; that confers hourely with the god of spirits in his own language ; yet so , as no familiarity can abate of his aw , nor fear abate ought of his love . to whom the gates of heaven are ever open , that he may goe in at pleasure to the throne of grace , and none of the angelicall spirits can offer to challenge him of too much boldnesse : whose eies are well acquainted with those heavenly guardians , the presence of whom he doth as truly acknowledge , as if they were his sensible companions . he is well known of the king of glory , for a daily suitor in the court of heaven , & none so welcome there , as he : he accounts all his time lost that fals beside his god ; and can be no more weary of good thoughts , then of happinesse . his bosome is no harbour for any known evill ; and it is a question whether he more abhorres sin , or hell ; his care is to entertain god in a clear , and free heart , and therefore he thrusts the world out of doors , and humbly beseeches god to welcome himself to his own : he is truly dejected , and vile in his own eies : nothing but hell is lower then he ; every of his slips are hainous , every trespasse is aggravated to rebellion ; the glory and favours of god heighten his humiliation ; he hath lookt down to the bottomles deep , & seen with horror what he deserved to feel everlastingly ; his crys have been as strong , as his fears just ; & he hath found mercy more ready to rescue him , then he could be importunate : his hand could not be so soon put forth as his saviours , for deliverance . the sense of this mercy hath raised him to an unspeakable joy to a most fervent love of so dear a redeemer ; that love hath knit his heart to so meritorious a deliverer , and wrought a blessed union betwixt god and his soul . that union can no more be severed from an infinite delight , then that delight can be severed from an humble , and cheerfull acquiescence in his munificent god ; and now , as in an heavenly freedome , he pours out his soul into the bosome of the almighty , in all faithfull suits for himself and others ; so , he enjoys god in the blessings received , and returns all zealous praises to the giver . he comes reverently to the oracles of god , and brings not his eye , but his heart with him , not carelesly negligent in seeking to know the revealed will of his maker , nor too busily inquisitive into his deep counsels ; not too remisse in the letter , nor too peremptory in the sense : gladly comprehending what he may , and admiring what he cannot comprehend . doth god call for his ear ? he goes awfully into the holy presence and so hears , as if he should now hear his last : latching every word that drops from the preachers lips , ere it fall to the ground , and laying it up carefully where he may be sure to fetch it . he sits not to censure , but to learn , yet speculation and knowledge is the least drift of his labour ; nothing is his own but what he practiseth . is he invited to gods feast ? he hates to come in a foul and slovenly dresse ; but trims up his soul , so , as may be fit for an heavenly guest : neither doth he leave his stomach at home cloyed with the world , but brings a sharp appetite with him ; and so s●eds as if he meant to live for ever . all earthly delicates are unfavoury to him , in respect of that celestiall manna : shortly , he so eats and drinks , as one that sees himself set at table with god , and his angels ; and rises and departs full of his saviour ; and in the strength of that meal walks vigorously and cheerfully on towards his glory . finally , as he well knows that he lives , and moves , and hath his beeing in god , so he referres his life , motions , and beeing wholly to god ; so acting all things as if god did them by him , so using all things , as one that enjoyes god in them ; and in the mean time so walking on earth , that he doth in a sort carry his heaven with him . the free prisoner : or , the comfort of restraint . written some while since in the tower , by i. h. b. n. the free prisoner : or the comfort of restraint . sect . i. sir : whiles you pity my affliction , take heed lest you aggravate it , and in your thoughts make it greater then it is in my own ; it is true , i am under restraint ; what is that to a man , that can be free in the tower , and cannot but be a prisoner abroad ? such is my condition , and every divine philosophers with me . were my walls much straiter then they are , they cannot hold me in ; it is a bold word to say , i cannot , i will not be a prisoner : it is my soul that is i : my flesh is my partner , ( if not my servant ) not my self : however my body may be immured , that agile spirit shall flye abroad , and visit both earth , and heaven at pleasure . who shall hinder it from mounting up ( in an instant ) to that supream region of blisse , and from seeing that , by the eye of faith , which s. paul saw in extasie ; and when it hath viewed that blessed hierarchy of heaven to glance down through the innumerable , and unmeasurable globes of light ( which move in the firmament , and below it ) into this elementary world ; and there to compasse seas and lands , without shipwrack , in a trice , which a drake , or cavendish cannot doe , but with danger , and in some years navigation ; and if my thoughts list to stay themselves in the passage ; with what variety can my soul be taken up of severall objects ; here , turning in to the dark vaults , and dungeons of penall restraint , to visit the disconsolate prisoners , and to fetch from their greater misery , a just mitigation of mine own ; there , looking in to the houses of vain jollity , and pitying that which the sensuall fools call happinesse ; here stepping in to the courts of great princes , and in them observing the fawning compliances of some , the trecherous underworking of others ; hollow friendships , faithlesse ingagements , fair faces , smooth tongues , rich suits , viewing all save their hearts , & censuring nothing that it sees not ; there calling in at the low cottages of the poor , and out of their empty cupboard furnishing it self with thankfulnesse ; here so over-looking the courts of justice , as not willing to seerigour or partiality ; there listing what they say in those meetings which would passe for sacred , and wondring at what it hears . thus can , and shall , and doth my nimble spirit bestir it self in a restless flight , making onely the empyreall heaven , the bounds of it's motion ; not being more able to stand still , then the heavens themselves , whence it descended : should the iron enter into my soul , as it did into that good patriarchs , yet it cannot fetter me : no more can my spirit be confined to one place , then my body can be diffused to many . perhaps therefore you are mistaken in my condition ; for what is it i beseech you that makes a prisoner ? is it an allotment to the same room without change , without remove ? what is that still to a minde that is free ? and why is my body then more a prisoner then the best mans soul ; that , you know , is peremptorily assigned , for inhabitation to this house of clay till the day of dissolution : why more then the starres of heaven , which have remained fixed in their first stations ever since they were first created ? why more then those great persons which keep up for state ; or dames for beauty ? why more then those anachorites whom we have seen willingly coop'd up for merit ? how much more scope have we then they ? we breathe fresh aire , we see the same heavens with the freest travellers . sect . ii. but we have ( you will say ) bounds for our restraint , which the free spirit hates ; as never being pleased , but with a full liberty both of prospect and passage ; any barre , whether to the foot , or to the eye , is a death : oh vain affectation of wilde , and roving curiosity ! if their desires cannot be bounded , yet their motions must ; when they have the full sight of heaven above them , they cannot clime up into it ; they cannot possibly see that whole glorious contignation ; and when the whole earth lyes open before them , they can measure but some small pieces of it . how can they be quiet till they have purchased tycho brahe his prospective trunk of thirty two foot long , whereby they may discover a better face of heaven ; some lesser planets moving round about the sun , and the moonets about saturn and jupiter , and the mountains , seas , and vallies in the moon ? how can they rest till having acquainted themselves with the constellations of our hemisphere , they have passed the equinoctiall , and seen the triangle , the crosse , and the clouds , and the rest of the unknown stars that move above the other pole ? and when all this is done they are but who they were , no whit better , no whit wiser , and perhaps far lesse happy then those , who never smelt any but their own smoke ; never knew any star , but charles-wayn , the morning-star , and the seven . for me , i doe not envie , but wonder at the licentious freedome , which these men think themselves happy to enjoy ; and hold it a weaknesse in those mindes , which cannot finde more advantage and pleasure in confinement , and retirednesse ; is it a small benefit , that i am placed there , where no oathes , no blasphemies beat my ears ? where my eyes are in no perill of wounding objects ; where i hear no invectives , no false doctrines , no sermocinations of ironmongers , felt-makers , coblers , broom-men , groomes , or any other of those inspired ignorants ; no curses , no ribaldries : where i see no drunken comeslations , no rebellious routs , no violent oppressions , no obscene rejoycings , nor ought else that might either vex , or afright my soul . this , this is my liberty : who whiles i sit here quietly lock'd up by my keeper , can pity the turmoiles and distempers abroad , and blesse my own immunity from those too common evils . sect . iii. is it the necessity and force of the restraint ; since those things which we do voluntarily , are wont to passe from us with delight , which being imposed seem grievous to us ? why should not i have so much power over my will as to make that voluntary in me , to undergo , which another wils forcibly to inflict ? the mind that is truly subacted to grace , can so frame it self to what it must suffer , as that it finds a kind of contentment in patience ; thus we daily doe to the almighty , whose will , by our humble submission , we make ours ; and pray that we may do so : and who can restrain us without him ? if therefore my wise and holy god think it best to cage me up , by the cōmand of authority ( upon what cause soever ) why should not i think this enclosure a better liberty : who know there is perfect freedome in his obedience ? so then , if constraint make a prisoner , i am none ; who am most willingly , where my god will have me : and , if my will did not often carry me out of my own walks at home , why cannot it as well confine me to a larger compasse of the tower ? sect . iv. is it solitude and infrequence of visitation ? this may perhaps be troublesome to a man that knows not to entertain himself ; but , to him that can hold continuall discourse with his own heart , no favour can be greater ; for of all other , these self-conferences are most beneficiall to the soul ; other mens communication may spend the time with more advantage of learning or mirth ; but none can yeeld us so much spiritual profit , as our own soliloquies : and when all is done , the greeks said well ; it is not much , but usefull that makes truly wise . besides this , we can never have the opportunity of so good company , as when we are alone : now , we enjoy the society of god , and his angels , which we cannot so freely do in a throng of visitants : when god would expresse his greatest intirenesse with his church , ducam eam in solitudinem , saith he : i will bring her into the wildernesse , and there speak comfortably to her . we cannot expect so sweet conversation with god , in the presence of others , as apart . oh the divine benefit of an holy solitarinesse , which no worldly heart can either know , or value ! what care i for seeing of men , when i may see him that is invisible ? what care i for chatting with friends , when i may talk familiarly with the god of heaven ? what care i for entertaining mortall guests , when i may with abraham & his nephew lot feast the angels of god : and ( which were too great a word , if god himself had not spoken it ) be attended by them ? sect . v. is it the reproach & ignominy that commonly attends the very name of an imprisonment ? weak mindes may be affected with every thing : but , with solid judgements , it is not the punishment , but the cause that makes either the martyr , or the malefactor . s. pauls bonds were famous : and petrus ad vincula is not without a note of yearly celebrity : and it were hard , if so many blessed martyrs , and confessors , who have lived , & dy'd in jayls , for the truths sake ; should not have brought prisons ( such as they may be ) into some credit . shortly , as notorious crimes may be at liberty , so even innocence may be under restraint ; yet those crimes no whit the better , nor this innocence the worse . besides ( that which perhaps came not within your freer thoughts ) every restraint is not for punishment ; there is a restraint for safety , a salva custodia , as well as arcta , such is this of ours : this strong tower serves not so much for our prison , as for our defence ; what horror soever the name may carry in it : i blesse god for these wals , out of which i know not where we could ( for the time ) have been safe from the rage of the mis-incensed multitude : poor seduced souls , they were taught it was piety to be cruell ; and were misperswaded to hate & condemn us for that , ( which should have procured their reverence , and honour ) even that holy station which we hold in gods church ; and to curse those of us , who had deserved nothing but their thanks and prayers : rayling on our very profession in the streets ; and rejoycing in our supposed ruine : father , forgive them , for they knew not what they did : here we were out of the danger of this mis-raised fury , and had leisure to pray for the quenching of those wilde fires of contention , ' and causlesse malice , which ( to our great grief ) we saw wicked incendiaries daily to cast amongst gods dear & well-minded people . here we have well and happily approved with the blessed apostle , that ( what ever our restraint be ) the word of god is not bound ; with what liberty , with what zeal , with what successe hath that been preached by us to all commers ? let them say , whether the tower had ever so many , such guests , or such benedictions ; so as if the place have rendered us safe , we have endeavoured to make it happy ; wherin our performances have seemed to confute that which * cornelius bishop of rome long since observed , that the mind laden with heavy burdens of affliction , is not able to doe that service , which it can doe when it is free and at ease ; our troubles through gods mercy made us more active , and our labours more effectuall . sect . vi. adde unto these ( if you please ) the eminent dignity of the place , such , as is able to give a kinde of honour to captivity , the ancient seat of kings , chosen by them , as for the safe residence of their royall persons , so for their treasury , their wardrobe , their magazine ; all these precious things are under the same custody with our selves ; sent hither , not as to a prison , but a repository ; and why should we think our selves in any other condition ? how many worthy inhabitants make choice to fixe their abode within these wals , as not knowing where to be happier ? the place is the same to us , if our will maybe the same with theirs ; they dearly purchase that , which cost us nothing but our fees ; nothing makes the difference , but the meer conceit of liberty , which whiles i can give to my self , in my thoughts , why am i pityed as miserable , whiles their happinesse is applauded ? you see then how free i am in that which you mis-call my prison ; see now , how little cause i have to affect this liberty , which you imagine me to want ; since i shall be , i can be no other then a prisoner abroad : there is much difference of prisons ; one is strait and close locked , so far from admitting visitants , that it scarce allows the sun to look in at those crosse-barred grates ; another , is more large and spacious , yeelding both walks , and accesse ; even after my discharge from these wals , i shall be yet sure to be a prisoner , both these ways ; for , what is my body but my prison in the one ? and what is the world , but my prison in the other kinde ? sect . vii . to begin with the former , never was there a more close prisoner then my soul is for the time to my body ; close in respect of the essence of that spirit , which since it's first mittimus , never stir'd out from this strait room ; never can doe , till my gaole-delivery . if you respect the improvement of the operatiōs of that busie soul , it is any where , it is successively every where ; no place can hold it , none can limit it ; but if you regard the immortall , and immateriall substance of it , it is fast lockt up within these wals of clay , till the day of my changing come ; even as the closest captive may write letters to his remotest friends , whilest his person is in durance ; i have too much reason to acknowledge my native jayle , and feel the true symptomes of it to my pain ; what darkness of sorrow have i here found ? what little-ease of melancholick lodgings ? what manacles and shakles of cramps ? yea what racks of torturing convulsions ? and if there be others , that finde less misery in their prison , yet there is no good soul , but findes equall restraint : that spirituall substance , which is imprisoned within us , would fain be flying up to that heaven whence it descended ; these wals of flesh forbid that evolation , ( as socrates cal'd it of old ) and will not let it out , till the god of spirits ( who placed it there ) shall unlock the doors , and free the prisoner by death ; he that insused life into lazarus , that he might call him from the prison of the grave , must take life from us , when he cals us out of this prison of flesh ; i desire to be loosed , and to be with christ , ( saith the apostle ) as some versions expresse it ; whiles we are chained to this flesh , we can have no passage to heaven , no free conversation with our saviour : although it was the singular priviledge of that great doctor of the gentiles , that he was in heaven before his dissolution : whether in the body , or out of the body , he knew not : how far that rapture extended , whether to both soul and body , if he knew not , how should we ? but this we know , that such extasie and vision was in him , without separation of the soul from the body ; which another should hope for in vain : and for him , so he saw this glory of paradise , that he could not yet enjoy it : before he , or we , can be blessed with the fruition of christ , vve must be loosed : that is , freed from our clog , and our chain of this mortall body . what but our prison wals can hinder us here , from a free prospect ? what but these wals of flesh can hinder me from a clear vision of god ? i must now , for the time , see as i may : nothing can enter into my soul , but what passes through my senses , and partakes , in some sort , of their earthlinesse ; when i am freed from them , i shall see as i am seen ; in an abstracted and heavenly way ; so as one spirit apprehends another : i do now , at the best , see those spirituall objects darkly , by the eye of faith , as in a glasse ; and that not one of the clearest neither : ( alas , what dim representations are these , that i can attain to here , of that majesty , whose sight shal make me blessed ? ) i shall once see as i am seen , face to face ; the face of my glorified soul shall see the face of that all-glorious deity , and in that sight be eternally happy ; it is enough for a prisoner in this dungeon of clay , to know of , and fore-expect such felicity , vvhereof these earthly gieves render him as yet uncapable . sect . viii . woe is me ! how many prisons do we passe ? so soon as ever this divine soul is insused into this flesh , it is a prisoner : neither can any more passe out of this skin , till this frame of nature be demolished : and now , as the soul of this embryon is instantly a prisoner to the body , so the body is also a prisoner in the womb , wherein it is formed : what darknesse , what closenesse , what uneasinesse , what nuisance is there in this dungeon of nature ? there he must lie in an uncouth posture , for his appointed month , till the native bonds being loosed , & the doors forced open , he shall be by an helpfull obstetrication drawn forth into the larger prison of the vvorld ; there indeed he hath elbow-room enough : but al that wide scope cannot free him from a true incarceratiō : who knows not that there are many differences , and latitudes of restraint ? a simeon may imprison and enchain himself in the compasse of a pillar , not allowing himself the ease of his whole dimensiōs ; peter may be lockt up in a larger jayle , betwixt his two leopards ( as that father terms thē ; ) s. paul may be two years allowed to be a prisoner in his own hired house , but under the guard of his keeper , and not vvithout his chain : there are those who upon hainous , and dangerous occasions , may be kept close under many locks ; there are prisoners at large , vvho have the liberty of the tower ; yet even these last , notwithstanding the allowance of spacious walks , & fresh gardens , are no other then acknowledged prisoners : such is my condition to the world , whē i am at my fullest liberty : it is true , that when i look back to the straitnesse of my first , and native prison , and compare it with the large extent of that wide world , into which i am brought , i may well with isaacs herds-men , say , rehoboth , for now , the lord hath made me room : but when i compare that world , wherein i am , with that whereto i aspire , and vvhich i know to be above , and look to enjoy ; i can see nothing here , but meer prison-vvals , and professe my life to be no other then a perpetuall durance . sect . ix . if varro said of old , that the world was no other then the great house of little man , i shall be bold to adde what kind of house it is ; it is no other then his prison , yea , his dungeon . far be it from me to disparage the glorious work of my omnipotent creator : i were not worthy to look upon this large , and glittering roof of heaven , nor to see the pleasant varieties of these earthly landskips , if i did not adore that infinite power , and wisdome which appears in this goodly , and immense fabricke ; and confesse the marvellous beauty of that majestick , and transcendent workmanship ; rather when i see the moon and the starres , which thou hast ordained , i say with the psalmist , lord what is man ? but , o god , it is no dishonour to thee , that though this be a fair house , yet thou hast one so much better then it , as a palace is beyond a jayle . this beauty may please , but that ravisheth my soul : here is light , but dim , and dusky , in respect of that inaccessible light , wherein thou dwellest : here is a glorious sun , that illumineth this inferiour world , but thou art the sun who enlightenest that world above : thou , to whom thy created sun is but a shadow . here we converse with beasts , or at the best , with men ; there with blessed soules , and heavenly angels : here some frivolous delights are intermixed with a thousand vexations ; there in thy presence is the fulnesse of joy : so then , let the sensuall heart mis-place his paradise here in the world , it shall not passe for other with me , then my prison : how can it ? why should it ? for what other terms doe i find here ? what blind light looks in here at these scant loopeholes of my soul ? yea , what darknesse of ignorance rather possesses me ? what bolts and shackles of heavy crosses doe i beare about me ? how am i fed here with the bread of afdiction ? how am i watched and beset with evill spirits ? how contumeliously traduced ? how disdainefully lookt upon ? how dragging the same chaine with the worst malefactors ? how disabled to all spirituall motions ? how restrained from that full liberty of injoying my home , and my god in it , which i daily expect in my dissolution ? when therefore , i am released from these walls , i am still imprisoned in larger , and so shall be till the lord of the spirits of al flesh ( who put me here ) shal set me free ; and all the daies of my appointed time wil i wait , til this my changing come . sect . x. you see then by this time , how little reason i have to be too much troubled with this imprisonment , or my friends for me ; but indeed , there are some sorts of prisoners , which neither you nor i can have tears enow to bewaile : and those especially of two kinds . the one , those that are too much affected with an outward bondage : the other , those that are no whit affected with a spirituall . in the first rank are they that sinke under the weight of their irons ; poore impotent soules , that groaning under the cruelty of a turkish thraldome , or a spanish inquisition , want faith to beare them out , against the impetuous violences of their tormentors : i sorrow for their suffering ; but for their fai●●●● more : could they see the gro●●● of glory , which the right● 〈◊〉 judge holds ready for their ●●ctorious patience , they 〈◊〉 not but contemne paine , 〈◊〉 all the pomp of death , and ●●●fesse that their light affliction ( which is but for 〈…〉 ) works for them a far more ●●●ceeding and eternall weight of glory : but alas , it is the weaknesse of their eyes , that they onely look at the things that are seen , close walls , heavy 〈◊〉 sharp scourges , merciless racks , and other dreadfull engines of torture , and see not the things that are not seen , the glorious reward of their victory , blessedness . had they had stephens eyes , they would have emulated his martyrdome ; surely whosoever shall but read the story of the mother and the seaven brothers in the maccabees , and that of the fourty armenian martyrs frozen to death , reported by gaudentius , and shall there see the fainting revolter dying uncomfortably in the bath , whiles the other thirty and nine ( together with their new converted keeper ) are crowned by an angell from heaven , cannot choose ( except he have nothing but ice in his bosome ) but find in himself a disposition emulous of their courage , and ambitious of their honour ; but alas , what ever our desires ; and purposes may be , it is not for every one to attain to the glory of martyrdome ; this is the highest pitch , that earthly saints are capable of : he must be more then a man , whom pain and death cannot remove from his holy resolutions , and especially , the lingering execution of both . it is well if an age can yeeld one , mole : in what terms shal i commemorate thee , o thou blessed confessor , the great example of invincible constancy , in these backsliding times , ( if at least thy rare perseverance be not more for wonder then imitation ) whom thirty yeares tedious durance in the inquisitory at rome , could not weary out of thy sincere profession of the evangelical truth ? all this while thou wert not allowed the speech , the sight of any , but thy persecutors : here was none to pity thee , none to exhort thee : if either force of perswasion , or proffers of favour , or threats of extremity , could have wrought thee for thy perversion , thou hadst not at last dyed ours . blessed be the god of all comfort , who having stood by thee , and made thee faithfull to the death , hath now given thee a crown of life and immortalitie ; and left thee a noble pattern of christian fortitude , so much more remarkable , as lesse frequently followed . whether i look into the former , or the present times i finde the world full of shrinking professors . amongst the first christians , persecution easily discovered four sorts of cowardly renegadoes ; the first , and worst , whom they justly styled idolaters , that yeelded to all the publike forms of worship to those false gods : the second , sacrificers , who condescended so far , as to some kind of immolation unto those fained deities , or , at least , to a tasting of those things which were thus offered : the third , incensers , such as ( with marcellinus himself ) came on so far , as to cast some grains of incense into the idols fire : the last were their libellaticks , such as privately by themselves , or by some allowed proxey , denyed the faith , yet with their mony bought out this ignominy , & sin of any publique act of idolatry . not to speak of those many thousands which fell down before solyman the second , and held up their finger to fignifie their conversion to his mahometisme , for ease of their taxations ; how many doe we hear of daily of all nations , and some ( which i shame and grieve to say ) of our own , who yeild to receive circumcision , and to renounce their saviour ? oh the lamentable condition of those distressed christians ▪ if constant to their professio they live in a perpetual purgatory of torment ; if revolting , they run into the danger of an everlasting damnation in hel ; even this gentle restraint puts me into the meditatiō of their insupportable durance ; why doe not all christian hearts bleed with the sense of their deplorable estate ? why is not our compassion heightned , according to the depth of their perill , and misery ? what are our bowels made of , if they yearn not at their unexpressible calamity ? ye rich merchants , under whose imployment many of these poor souls have thus unhappily miscarried , how can you blesse your selves in your bags , whiles you see the members of christ your saviour , thus torn from him , for want of a petty ransome ? ye eminent persons whom god hath advanced to power and greatness , how can you sleep quietly upon your pillows , whiles you think of the cold and hard lodgings , the hungry bellies , the naked and waled backs of miserable christians ? lastly , what fervent prayers should we all , that professe the dear name of christ , powre out unto the god of heaven for the strengthning of the faith and patience of these afflicted souls against the assaults of violence ? and for their happy and speedy deliverance out of their wofull captivity ? sect . xi . these prisoners are worthy of our deep compassion ; as those , who are too sensible of their own misery ; others there are , who are so much more worthy of greater pity , by how much they are lesse apprehensive of their need of it ; plausible prisoners under a spirituall tyranny ; whose very wils are so captived to the powers of darkness , that to choose they would be no other then bondmen ; pleasing themselves in those chains , whose weight is enough to sink their souls into hell ; such are they , who have yeelded themselves over to bee enthralled by any known sin ; no men under heaven doe so much applaud themselves in the conceit of their liberty ; none so great slaves as they ; if the very stoick philosophers had not enough evinced this truth , divinity should : indeed , the world is a worse kind of algier , full of miserable captives ; here lies one so fettered in lust , that he rots again ; there another , so laden with drunken excesse , that he can neither goe norstand , and in very deed is not his own man : here one so pinched with golden fetters , that he can neither eat , nor sleep ; nor at all enjoy himself : there , another so pined with envy , that he is forced to feed on his own heart : here , one so tormented with anger , that he is stark mad for the time ; and cares not how he mischieves himself in a furious desire to hurt others ; there , another , so racked with ambition , that he is stretched beyond his own length , and lives in the pain of a perpetuall self-extention . these , and all others of this kinde are most miserable prisoners , chained up for everlasting darknesse : so much more worthy of our pity , as they are lesse capable of their own : spend your compassion ( if you please ) upon these deplorable subjects ; but for me , wish me ( if you wil ) as free from any imputation of evill , as i was , and am from the thought of it ; wish me in your free champian , where i may have no hedge so much as to confine my eye : wish me happy in the society of so dear and and noble a friend ; but in the mean while , think of me no otherwise , then as a free prisoner , and yours thankfully devoted , in all faithfull observance , i. n. the remedy of discontentment . or , a treatise of contentation in whatsoever condition : fit for these sad and troubled times . by jos. hall d. d. and b. of n. phil. 4. 1● 〈…〉 have learned in whatsoever estate i am , therewith to be content . 12. i know both how to be abased , and i know how to abound ; every where , and in all things i am instructed both to be full and to be hungry , both to abound and to want . london , printed by m. f. for nat. butter . 1646. i have perused this treatise entituled [ the remedy of discontentment , ] and judging it to be very pious , profitable , and necessary for these sad and distracted times , i license it to be printed and published , and should much commend it to the christian reader , if the very name of the authour were not in it self sufficient without any further testimony . john dovv●am● . to the christian reader , grace and peace . what can be more seasonable , then when all the world is sick of discontentment , to give counsels and receits of contentation ? perhaps the patient will think it a time is chosen for physick , in the midst of a fit : but in this case we must doe as we may . i confesse , i had rather have stayed till the paroxys me were happily over , that so the humors being somewhat setled , i might hope for the more kindly operation of this wholsome medicine . but , partly my age and weaknesse , despairing to out-live the publique distemper ; and partly my judgement ( crossing the vulgar opinion for the season of some kinde of receits ) have ●●w 〈◊〉 〈◊〉 upon this safe , and 〈…〉 ●nscription : god is 〈…〉 that i wrote this 〈…〉 of mine own afflictions , ( the particulars whereof , it were unseasonable to trouble the world withall ) as one that meant to make my selfe my own patient , by enjoyning my self that course of remedies , that i prescribe to others ; and , as one , who by the powerfull working of gods spirit within me , labour to finde my heart framed to those holy dispositions which i wish and recommend to every christian soul : if there be no remedy but the worst of outward troubles must afflict us ; it shall be happy yet , if we may find inward peace in our bosomes : which shall be , if we can reconcile our selves to our offended god ; and calme our spirits to a meek undergoing of those sufferings , which the divine providence hath thought fit to measure forth unto us : this is the main drift of this ensuing labour . now the same god , who hath , in these blustring times , put into my heart these quiet thoughts of holy contentation , blesse them in every hand that shall receive them ; and make them effectuall to the good of every soul , that shall now , and hereafter entertain them ; that so their gracious proficiency may , in the day of the appearance of our lord jesus , adde to the joy of my account ; who am the unworthiest of the servants of god , and his church , j. n. the contents of the severall sections following . sect. i. the excellency of contentation ; and how it is to be had . pag. 171 § ii. the contrariety of estates wherein it is to be exercised . 172 § iii. who they are that know not how to want , and be abused . 176 § iv. who they are that know how to want . 182 § v. considerations leading to contentation ; and first the consideration of the ficklenesse of life , and of all earthly commodities ; honour , beautie , strength , &c. 183 § vi. consideration of the unsatisfying condition of these worldly things . 192 § vii . the danger of the too much estimation of these earthly comforts . 196 § viii . the consideration of the divine providence , ordering , and over-ruling all events . 198 § ix . the consideration of the worse condition of others . 200 § x. the consideration of the inconveniences of great estates ; & therein first their cares . 206 § xi . the danger of the distempers , both bodily , and spirituall , that follow great means , and the torment in parting with them . 211 § xii . consideration of the benefits of poverty . 216 § xiii . consideration of how little will suffice nature . 221 § xiv . consideration of the inconveniences and miseries of discontentment . 225 § xv. the gracious vicissitudes of gods favours and afflictions . 230 § xvi . consid . of the great examples of contentation , both without , and within the church of god. 236 § xvii . contentment in death it self . 244 § xviii . the miseries and inconveniences of the continued conjunction of the soul and body . 250 § xix . holy dispositions for contentment ; the first whereof , humility . 256 § xx. 2. selfe-resignation . 262 § xxi . 3. the true inward riches . 268 § xxii . holy resolutions : and 1. that the present estate is best for us . 272 § xxiii . 2. resolution to abate of our desires . 279 § xxiv . 3. resolution , to inure our selves to digest smaller discontentments . 284 § xxv . 4. resolution , to be frequent and fervent in prayer . 291 § xxvi . the difficulty of knowing how to abound ; and the ill consequences of the not knowing it . 294 contentation , in knowing how to want : where is set forth what it is to know how to want , and to be abased . how to be attained in respect of the adversities of life , where must be certain 1 considerations , 1 of the valuation of earthly things ; the transitoriness of life , honour , beautie , strength , pleasure . unsatisfying condition of them . danger of over-esteeming them . 2 of divine providence over-ruling all events . 3 of the worse condition of others . 4 of the inconvenience of great estates . cares . danger of distemper bodily . spirituall . torment in parting . account . 5 of the benefits of poverty . freedom from cares . fears of keeping . losing . 6 of how little will suffice nature . 7 of the miseries of discōtentment . 8 of the vicissitude of favors and crosses . 9 examples of cōtentation without within the church of god. 2 dispositions . 1 humility . 2 self-resignation . 3 true inward riches . 3 resolutions . 1 that our present condition is best for us . 2 resol . to abate of our desires . 3 resol . to digest smaller inconveniences . 4 resol . to be frequent & fervent in prayer . of death itself . remedies against the terror of death . necessity & benefit of death . conscience of a well-led life . finall peace with god. efficacy of christs death applyed . comfortable expectation of certaine resurrection ; and an immediate vision of god. miseries & incōveniences of the cōtinued cōjunction of soul and body . defilement of sin originall . pronenesse to sin . difficulty of doing well . dulnesse of understāding . perpetuall conflicts . solicitude of cares . multiplicity of passiōs : retardation of glory . how to abound . the remedy of discontentment . sect . i. the excellency of contentation ; and how it is to be had . if there be any happinesse to be found upon earth , it is in that which we call contentation : this is a flower that growes not in every garden : the great doctor of the gentiles tels us that he had it ; i have learned ( saith hee ) in what estate soever i am , therewith to be content ; i know how to be abased , and i know how to abound : lo , he could not have taken out this lesson if he had not learn'd it ; and he could not have learnt it of any other then his master in heaven : what face soever philosophy may set upon it , all morality cannot reach it ; neither could his learned gamaliel , at whose feet he sate , have put this skill into him ; no , he learn'd it since he was a christian ; and now professeth it ; so as it appears , there is a divine art of contentation to be attained in the schoole of christ ; which whosoeeer hath learnt , hath taken a degree in heaven , and now knowes how to be happy both in want , and abundance . sect . ii. the contrariety of estates wherein contentation is to be exercised . the nature of man is extreamly querulous ; wee know not what we would have , and when we have it , we know not how to like it : we would be happy , yet we would not dye ; we would live long , yet wee would not bee old ; wee would be kept in order , yet we would not be chastised with affliction ; we are loath to work , yet are weary of doing nothing ; we have no list to stir , yet finde long sitting painfull ; we have no minde to leave our bed , yet finde it a kinde of sicknesse to lie long ; we would marry , but would not bee troubled with houshold cares ; when once we are maried , we wish we had kept single ; if therefore grace have so mastered nature in us , as to render us content with what ever condition , we have attain'd to no smal measure of perfection which way soever the winde blowes , the skilfull mariner knows how to turn his sailes to meet it ; the contrariety of estates to which wee lie open here , gives us different occasions for the exercise of contentation : i cannot blame their choice who desire a middle estate betwixt want and abundance , and to be free from those inconveniences which attend both extreames : wise solomon was of this diet ; give me neither poverty nor riches ; feed mee with the food of my meet allowance ; lo , he that had all , desired rather to have but enough : and if any estate can afford contentment in this life , surely this is it , in the judgement and experience of the wisest heathen . but forasmuch as this equall poise is hardly attainable by any man , & is more proper for our wishes , and speculation , then for our hopes , true wisdom must teach us so to compose our selves that we may be fit to entertain the discontentments , & dangers of those excesses , and effects , which we cannot but meet with in the course of our mortall life : and surely we shall finde that both extreams are enemies to this good temper of the soul : prosperity may discompose us , as well as an adverse condition ; the sunshine may be as troublesome to the traveller as the winde or rain ; neither know i whether is more hard to manage of the two ; a dejected estate , or a prosperous ; whether we may be more incommodated with a resty horse , or with a tired one : let us begin with that which nature is wont to think most difficult ; that contrary to the practice of learners , we may try to take out the hardest lesson first . let us therefore learne in the first place how to want . sect . iii. how many doe not know how to want . cold we teach men how not to want , we should have disciples enow ; every man seeks to have , & hates to lack : could we give an antidote against poverty , it would be too precious : and why can we not teach men even this lesson too ? the lord is my shepherd , saith david , therefore can i lack nothing ; and most sweetly elsewhere , o fear the lord ye that be his saints ; for they that fear him , lack nothing ; the lions do lack and suffer hunger ; but they which seek the lord shall want no manner of thing that is good : let god be true , and every man a lyer ; certainly , if we were not wanting to god in our fear of him , in our faithfull reliance upon him ; in our conscionable seeking of him , he whose the earth is , and the fulnesse of it , would not suffer our carefull endeavours to go weeping away : but if it so fall out that his most wise providence findes it better for us to be held short in our worldly estate , ( as it may be the great physitian sees it most for our health to be kept fasting ) it is no lesse worth our learning to know how to want ; for there is many an one that wants , but knows not how to want , and therefore his need makes him both offensive and miserable . there are those that are poor and proud ; one of the wise mans three abominations ; foolish laodiceans that bear themselves for rich , encreased with goods , and lacking nothing ; when they are no other then wretched , and miserable , and poor , and blinde , and naked ; these men know not how to want , their heart is too big for their purse ; and surely pride , though every where odious , yet doth no where so ill as in rags . there are those that are poor and envious ; looking with an evill eye upon the better fare of others ; as surely this vice dwels more cōmonly in cottages then in palaces . how displeasedly doth the begger look upon the larger almes of his neighbour ? grudging to another what ever fals besides himself , and misliking his own dole , because the next hath more ; whose eye with the discontented labourers is evill , because his master is good ; neither doe these men know how to want . there are those that want distrustfully ; measuring the mercifull provision of the almighty by the line of their own sense ; as the samaritan peer , when in the extremity of a present famine he heard the prophet foretell a sudden plenty ; behold , if the lord would make windows in heaven , might this thing be ? there are those that want impatiently ; repining at gods dealing with them , and making their own impotent anger guilty of a further addition to their misery ; as the distressed king of israel , in a desperate sense of that grievous dearth ; behold , this evill is of the lord , what should i wait on the lord any longer ? and those wretched ones , who when the fourth angell had poured out his phiall upon the sunne , being scorched with the extremity of the heat , blasphemed the god of heaven : in this kinde was that sinfull techinesse of jonah : when i see a poor worme that hath put it selfe out of the coole cell of the earth wherein it was lodged , and now being beaten upon by the sun-beames , lies wrigling upon the bare path , turning it self every way in vain , and not finding so much as the shade of a leafe to cover it ; i cannot but think of that fretting prophet ; when wanting the protection of his gourd he found himself scalded with that strong reflection ; and looking up wrathfully towards that sun from whom he smarted , could say to the god that made it , i do well to be angry , even to the death . lastly , there are those that are poor and dishonest even out of the very suggestion of their want ; it was the danger hereof that made agur the sonne of jakeh pray against penury ; lest i be poor , and steal ; and ( by forswearing it ) take the name of god in vain . sect . iv. who they are that know how to want . these and perhaps others do and must want , but in the mean time they do that which they know not how to do ; there is a skill in wanting which they have not ; those onely know how to want , that have learnt to frame their minde to their estate ; like to a skilfull musitian , that can let down his strings a peg lower when the tune requires it ; or like to some cunning spagirick , that can intend or remit the heat of his furnace according to occasion . those , who when they must be abased , can stoop submissely , like to a gentle reed , which when the winde blowes stiffe , yeilds every way ; those that in an humble obeysance can lay themselves low at the foot of the almighty , and put their mouth in the dust ; that can patiently put their necks under the yoak of the highest ; and can say with the prophet , truly this is my sorrow , and i must beare it ; those that can smile upon their afflictions , rejoycing in tribulation , singing in the gaole with paul and silas at midnight ; lastly , those that can improve misery to an advantage , being the richer for their want , bettered with evils , strengthened with infirmities ; and can truly say to the almighty , i know that of very faithfulnesse thou hast afflicted me ; never could they have come out so pure metall , if they had not passed under the hand of the refiner ; never had they proved so toward children , if they had not been beholden to the rod : these are they that know how to want , & to be abased ; and have effectually learned to be content with the meanest condition : to which happy temper that vvee may attain , there will be use of , 1. certaine considerations ; 2. certain dispositions ; and 3. certain resolutions ; these three shall be as the grounds , and rules of this our divine art of contentation . sect . v. the consideration of the ficklenesse of life , and all earthly commodities . the first consideration shall be of the just valuation of all these earthly things ; which doubtlesse is such , as that the wise christian cannot but set a low price upon them , in respect , first , of their transitorinesse ; secondly , of their insufficiency of satisfaction ; thirdly , the danger of their fruition . at the best , they are but glassie stuffe , which the finer it is , is so much more brittle ; yea , what other then those gay bubbles , which children are wont to raise from the mixed sope and spittle of their walnut-shell ; vvhich seem to represent pleasing colors , but in their flying up instantly vanish ? there is no remedy ; either they must leave us , or we must leave them . well may we say that of the psalmist , which campian vvas reported to have often in his mouth ; my soul is continually in my hands ; and who knows vvhether it will not expire in our next breathing ? how many have shut their eyes in an healthfull sleep , who have waked in another vvorld ? we give too large scope to our account , vvhiles we reckon seven years for a life ; a shorter time will serve ; vvhiles vve finde the revolution of lesse then halfe those years to have dispatched * five caesars , and five popes ; nay , who can assure himself of the next moment ? it is our great weakness , if we doe not look upon every day , as our last ; why should we think our selves in a better condition , then the chosen vessel , * who deeply protested to dye daily ? what a poor complaint was that of the great conquerour of the jews , titus vespasian , who putting his head out of his sick litter , querulously accused heaven , that he must dye , and had not deserved it ; when he might have found it guilt enough that he was a man ; and therefore by the very sentence of nature condemned , i know not whether to live , or dye . indeed , what can we cast our eyes upon , that doth not put us in minde of our frailty ? all our fellow-creatures dye for us , and by us : the day dyes into night ; the trees and all other plants of the earth suffer a kinde of autumnall mortality ; the face of that common mother of us all , doth at the least in winter , resemble death ; but if the angel of death ( as the jews term him ) shall respite , and reprieve us for the time ; alas ! how easily may we have over-lived our comforts ? if death doe not snatch us away from them , how many thousand means of casualties , of enemies , may snatch them away from us ? he that was the greatest man of all the sonnes of the east , within a few dayes became a spectacle and proverb of penury , which still sticks by him , and so shall doe to the worlds end , as poor as job . the rich plaine of jordan , which over-night was as the garden of the lord , is in the morning covered over with brimstone , and salt , and burning ; wilt thou cause thine eyes to flye upon that which is not ? saith wise solomon : for riches certainly make thēselves wings , they fly away as an eagle towards heaven : if wee have wings of desire to fly after them , they are nimbler of flight to outstrip us , and leave us no less miserable in their losse , then wee were eager in their pursuit . as for honour , what a meer shadow it is ? upon the least cloud interposed , it is gone , and leaves no mention where it was : the same sun sees haman adored in the persian court , like some earthly deity ; and like some base vermine waving upon his gibbet : doe we see the great , and glorious cleopatra , shining in the pompous majesty of egypt ? stay but a while , and ye shall see her in the dust , and her two children , whom shee proudly styled the sun , and the moon , driven like miserable captives before the chariot of their conquerour : man being in honour abideth not , saith the psalmist , he perisheth , but his greatnesse ( as more fraile then he ) is oftentimes dead and buried before him , and leaves him the surviving executor of his own shame . it was easie for the captive prince , to observe in the charet-wheel of his victor , that when one spoak rose up , another went down , and both these in so quick a motion , that it was scarce distinguished by the eye . well therefore may we say of honour , as ludovicus vives said of scholasticall divinity : cui fumus est pro fundamento : it is built upon smoak , how can it be kept from vanishing ? as for beauty , what is it , but a dash of natures tincture laid upon the skinne , which is soon washt off with a little sickness ? what but a fair blossome , that drops off , so soon as the fruit offers to succeed it ? what but a flower , vvhich vvith one hot sun gleam weltreth and fals ? hee that had the choice of a thousand faces , could say , favour is deceitfull , and beauty is vanity . lastly , for strength , and vigour of body , if it could bee maintained till our old age , alas , how soon is that upon us , ere we be aware ! how doth it then shrivell our flesh and loosen our sinews , and cripple our joynts ! milo , when he lookt upon his late brawny arms , and saw them now grow lanck and writhled , le ts fall teares , and bewraies more weaknesse of mind , then he had before bodily strength : but how often doth sicknesse prevent the debilitations of age ; pulling the strongest man upon his knees , and making him confesse , that youth , as well as childe-hood , is vanitie ? as for pleasure , it dies in the birth , and is not therefore worthy to come into this bill of mortality . doe we then upon sad consideration see and feel the manifest transitorinesse of life , riches , honour , beautie , strength , pleasure , and whatever else can bee deare and precious to us in this vvorld , and can vvee dote upon them so , as to be too much dejected vvith our parting from them ? our saviour bids us consider the lillies of the field ; and he that made both , tels us , that solomon in all his glory was not arrayed like one of these : surely , full well are they worth our considering . but if those beauties could bee as permanent , as they are glorious , how vvould they carry away our hearts with them ? now , their fading condition justly abates of their value ; would wee not smile at the weaknesse of that man , that should weep and howle , for the falling of this tulip , or that rose , abandoning all comfort for the losse of that , vvhich he knows must flourish but his moneth ? it is for children to cry for the falling of their house of cards , or the miscarriage of that painted gew-gaw , vvhich the next showre vvould have defaced . wise christians know hovv to apprize good things according to their continuance , and can therefore set their hearts onely upon the invisible comforts of a better life , as knowing that the things which are not seen , are eternall . sect . vi. consideration of the unsatisfying condition of all worldly things . but vvere these earthly things exempted from that ficklenesse , vvhich the god of nature hath condemned them unto , vvere they ( the very memory vvhereof perisheth with their satiety ) as lasting , as they are brittle , yet vvhat comfort could they yeeld for the soul to rest in ? alas ! their efficacy is too short to reach unto a true contentation ; yea , if the best of them vvere perpetuated unto us , upon the fairest conditions , that this earth can allow , hovv intolerable tedious would it prove in the fruition ? say that god were pleased to protract my life to the length of the age of the first founders of mankinde , and should ( in this state of body ) adde hundreds of years to the days of my pilgrimage : woe is me , how vveary should i be of my self , and of the world ? i , that now complain of the load of seventy one yeers , how should i be tyred out , ere i could arrive at the age of parre ? but before i could climb up to the third century of johannes de temporibus , hovv often should i call for death , not to take up , but to take off my burthen , and with it my self ? but if any , or all these earthly blessings could be freed from those grievances , wherewith they are commonly tempered , yet how little satisfaction could the soul finde in them ? what are these outward things , but very luggage , which may load our backs , but cannot lighten our hearts ? great , and vvise solomon , that had the full command of them all , cries out , vanity of vanities ; and a greater monarch then hee , shuts up the scene with , i have been all things , and am never the better : all these are of too narrow an extent , to fill the capacious soul of man ; the desires vvhereof are enlarged with enjoying , so as the more it hath , the lesse it is satisfyed , neither indeed can it bee otherwise ; the eye , and the eare , are but the purveyours for the heart , if therefore the eye be not satisfied with seeing , nor the ear with hearing , how shall the heart say , it is enough ? now , vvho vvould suffer himself to be too much disquieted vvith the losse of that , vvhich may vex him , but cannot content him ? we doe justly smile at the folly of that vain lord , of vvhom petrarch speakes , who vvhen an horse vvhich hee dearely loved , was sick , laid that steed of his , on a silken bed , vvith a vvrought pillovv under his head , and caused himselfe ( then afflicted vvith the gout ) to be carried on his servants shoulders to visit that dear patient ; and upon his decease , mourned solemnly for him , as if it had been his son. we have laught at the fashion of the girles of holland , vvho having made to themselves gay and large babies , and laid them in a curious cradle , fain them to sicken and dye , and celebrate their funerall vvith much passion : so fond are we , if having framed to our selves imaginary contentments here , in the world , vve give vvay to immoderate grief in their miscarriage . sect . vii . the danger of the love of these earthly comforts . neither are these earthlie comforts more defective in yeelding full satisfaction to the soul , then dangerous in their over-dear fruition : for too much delight in them , robs us of more solid contentments : the world is a cheating gamester , suffering us to win at the first , that at last he may goe away with all . our very table may be made our snare ; and those things vvhich should have been for our vvealth , may bee unto us an occasion of falling : leo the fourth emperour of constantinople , delighted extreamly in precious stones , with these he embellishes his crown , which being worn close to his temples , strikes such a cold into his head , that causeth his bane : yea , how many vvith the too much love of these outward things , have lost , not their lives onely , but their souls ? no man can be at once the favourite of god and the world ; as that father said truly : or as our saviour in fuller tearms , no man can serve two masters , god and mammon : shortly , the world may be a dangerous enemy , a sure friend it cannot bee . if therefore we shall like wise men , value things at their due prices , since we are convinced in our selves , that all these earthly comforts are so transitory in their nature , so unsatisfying in their use , and so dangerous in their enjoying , hovv little reason have we to be too much affected with forgoing them ? our bloud is dear to us , as that wherein our life is , yet if we finde that it is either infected , or distempered , vve doe willingly part vvith it in hope of better health : how much more , vvith those things , which are farther from us , and lesse concerning us ? sect . viii . consideration of the divine providence ordering all events . the second consideration is of that all-wise providence which ordereth all events both in heaven and earth , allotting to every creature his due proportion , so over-ruling all things to the best , that we could not want , if he knew it better for us to abound : this station he hath set us in , this measure he hath shared out to us , whose will is the rule of good ; what we have therefore , cannot but be best for us . the world is a large chesse-board , every man hath his place assigned him : one is a king , another a knight , another a pawn , and each hath his severall motion ; vvithout this variety , there could be no game played ; a skilfull player will not stirre one of these chips , but vvith intention of an advantage ; neither should any of his men either stand , or move , if in any other part of that checker , it might bee in more hope to win . there is no estate in this world vvhich can be universally good for all , one mans meat may be another mans medicine , and a third mans poyson ; a turk findes health and temper in that opium , vvhich would put one of us into our last sleep . should the plow-man be set to the gentlemans fare , this chicken , that partridge , or phesant , would ( as over-slight food ) bee too soon turned over , and leave his empty stomach to quarrell for stronger provision : beef is for his diet ; and if any sawce needs besides his hunger , garlick : every man hath , as a body , so a minde of his own ; vvhat one loves is abhorred of another ; the great house-keeper of the world knows how to fit every palate with that which either is , or should be agreeable to it , for salubrity , if not for pleasure : lay before a childe a knife , and a rod , and bid him take his choice , his hand will be straight upon that edge tool , especially , if it be a little guilded , and glittering ; but the parent knows the rod to be more safe for him , and more beneficiall : we are ill carvers for our selves , he that made us , knows what is fit for us , either for time , or measure ; without his providence not an hair can fall from our heads ; we would have bodily health , i cannot blame us ; what is the vvorld to us without it ? he whose wee are , knows sicknesse to bee for the health of the soul ; whether should we in true judgement desire ? we vvish to live , who can blame us ? life is sweet , but if our maker have ordained , that nothing but death can render us glorious , what madnesse is it to stick at the condition ? oh our grosse infidelity , if we doe not beleeve that great arbiter of the world , infinitely wise to know what is best for us , infinitely mercifull to vvill what hee knows best , infinitely powerfull to doe what he will ! and if we be thus perswaded , hovv can we , but in matter of good , say with blessed mary : behold thy servant , be it unto me according to thy word ; and in matter of evill , with good eli : it is the lord , let him doe what hee will ? sect . ix . consideration of the worse condition of others . in the third place , it will be requisite for us to cast our eyes upon the vvorse condition of others , perhaps better deserving then our selves ; for if we shall vvhine and complain of that weight , which others do run away chearfully withall , the fault vvill appear to be not in the heavinesse of the load , but in the weaknesse of the bearer : if i bee discontented vvith a mean dwelling , another man lives merrily in a low thatched cottage ; if i dislike my plain fare , the four captive children feed fair and fat vvith pulse and water : if i be plundred of my rich suits , i see a more chearfull heart under a russet coat , then great princes have under purple robes : if i doe gently languish upon my sick bed , i see others patient under the torments of the colick , or stone , or strangury : if i be clapt up within four wals , i hear petronius professe , he had rather be in prison with cato , then at liberty with caesar : i hear paul and silas sing like nightingales in their cages : am i sad , because i am childlesse ? i hear many a parent wish himself so : am i banished from my home ? i meet with many of vvhom the vvorld vvas not vvorthy , vvandring about in sheeps-skins , in goat-skins , in deserts , and in mountains , and in dens , and in caves of the earth : what am i that i should speed better then the miserablest of these patients ? what had they done , that they should fare worse then i ? if i have little , others have lesse ; if i feel pain , some others , torture ; if their sufferings be just , my forbearances are mercifull ; my provisions , to theirs , liberall : it is no ill counsell therefore , and not a little conducing to a contented want , that great persons should sometimes step aside into the homely cottages of the poor , and see their mean stuffe , course fare , hard lodgings , worthlesse utensils , miserable shifts ; and to compare it with their own delicate and nauseating superfluities : our great and learned king alfred was the better all his life after , for his hidden retirednesse in a poor neat-heards cabbin , where he was sheltred , and sometimes also chidden by that homely dame : neither vvas it an ill vvish of that vvise man , that all great princes might first have had some little taste , what it is to want , that so their own experience might render them more sensible of the complaints of others . man , though he be absolute in himself , and stand upon his own bottom , yet is he not a little wrought upon by examples , and comparisons with others ; for in them he sees what he is , or may be , since no events are so confined to some speciall subjects , as that they may not bee incident to other men . merits are a poor plea for any mans exemption , whiles our sinfull infirmities lay us all open to the rod of divine justice : and if these dispensations be meerly out of favour , why doe i rather grudge at a lesser misery , then blesse god for my freedome from a greater judgement ? those therefore that suffer more then i , have cause of more humbling , and i that suffer lesse then they , have cause of more thankfulnesse ; even mitigations of punishment are new mercies , so as others torments doe no other then heighten my obligations ; let me not therefore repine to be favourably miserable . sect . x. consideration of the inconveniences of great estates : and first of their cares , that they expose us to envy , and then macerate us with cares . the fourth consideration shall be of the inconveniences which doe oftentimes attend a fulnesse of estate ; such , and so many as may vvell make us sit down content with a little ; whereof , let the first be envy : a mischief not to be avoided of the great ; this shadow follows that body inseparably ; all the curs in the street are ready to fall upon that dogge that goes away with the bone ; and every man hath a cudgell to fling at a well-loaded tree ; whereas a mean condition is no eye-sore to any beholder ; low shrubs are not wont to bee stricken with lightning , but tall oaks and cedars feel their flames ; whiles david kept his fathers sheep at home , he might sing sweetly to his harp in the fields , without any disturbance : but when he once comes to the court , and findes applause , and greatnesse creep upon him , now emulation , despight and malice , dog him close at the heels wheresoever he goes : let him leave the court , and flee into the wildernesse , there these bloud-hounds follow him in hot suit ; let him run into the land of the philistims , there they finde him out , and chase him to ziklag ; and if at the last , he hath climbed up to his just throne , and there hopes to breath him after his tedious pursuit , even there he meets vvith more unquietnesse then in his desert , and notwithstanding all his royalty , at last cries out , lord remember david , and all his troubles : how many have wee known , whom their wealth hath betraid , and made innocent malefactors ? who might have slept securely upon a hard bolster , and in a poor estate out-lived both their judges , and accusers . besides , on even ground a fall may be harmlesse ; but he that fals from on high , cannot escape bruising : he therefore that can think the benefits of eminence can countervail the dangers which haunt greatness , let him affect to over-top others ; for me , let me rather be safely low , then high with perill . after others envy , the next attendant upon greatnesse is our own cares ; how doe these disquiet the beds , and sawce the tables of the wealthy ? breaking their sleeps , galling their sides , embittering their pleasures , shortning their days : how bitterly doe vve finde the holiest men complaining of those distractions , vvhich have attended their earthly promotions ? nazianzen cries out of them as no other then the bane of the soul ; and that other gregory , whom we are wont to call the last of the best bishops of rome , and the first of the bad , passionately bewails this clogge of his high preferment : i confesse , saith he , that whiles i am outwardly advanced , i am inwardly fallen lower ; this burdensome honour depresses me , and innumerable cares disquiet me on all sides ; my minde ( grown almost stupid with those temporall cares which are ever barking in mine ears ) is forced upon earthly things ; thus he : there are indeed cares which as they may be used , may help us on towards heaven ; such as melancthon owns to his camerarius ; my cares , saith he , send me to my prayers , and my prayers dispell my cares ; but those anxieties vvhich commonly wait upon greatnesse , distract the minde , and impair the body . it is an observation of the jewish doctors , that joseph the patriarch vvas of a shorter life then the rest of his brethren ; and they render this reason of it , for that his cares were as much greater , as his place was higher : it vvas not an unfit comparison of him , vvho resembled a coronet upon the temples , to a pail upon the head ; we have seen those , who have carried full and heavy vessels on the top of their heads , but then they have walked evenly , and erect under that load ; we never saw any that could dance under such a weight , if either they bend , or move vehemently , all their carriage is spilled : earthly greatness is a nice thing , & requires so much charinesse in the managing ; as the contentment of it cannot requite ; he is vvorthy of honey , that desires to lick it off from thorns ; for my part , i am of the minde of him who professed , not to care for those favours , that compelled him to lie waking . danger of distemper , both bodily and spirituall , that commonly follows great means : and torment in parting with them . in the next place , i see greatnesse not more pale , and worn vvith cares , then swoln up , and sickly with excesse ; too much oyle poured in , puts out the lamp , superfluity is guilty of a world of diseases , which the spare diet of poverty is free from ; how have vve seen great mens eies surfeited at that full table , whereof their palate could not taste , and they have risen discontentedly glutted with the sight of that , vvhich their stomach vvas uncapable to receive ; and vvhen , not giving so much law to nature , as to put over their gluttonous meal , ( their vvanton appetite charging them with a nevv variety of curious morsels , and lavish cups ) they finde themselves overtaken with feverous distempers , the physitian must succeed the cook ; and a second sicknesse must cure the first : but alas , these bodily indispositions are nothing to those spirituall evils , vvhich are incident into secular greatness . it is a true word of s. ambrose , seconded by common experience , that an high pitch of honour is seldome held up without sinne ; and s. jerome tels us , it vvas a common proverb in his time , that a rich man either is vvicked , or a vvicked mans heir : not , but that rich abraham may have a bosome for poor lazarus to rest in , and many great kings have been great saints in heaven , and there is still room for many more ; but that commonly great temptations follow great estates , and oftentimes overtake them ; neither is it for nothing , that riches are by our blessed saviour styled the mammon of iniquity , & wealth is by the holy apostle branded with deceitfulnesse ; such as cheat many millions of their souls . add unto these ( if you please ) the torment of parting with that pelf , and honour , vvhich hath so grosly bewitched us ; such as may well verifie that vvhich lucius long since wrote to the bishops of france , and spain , that one houres mischief makes us forget the pleasure of the greatest excesse . i marvell not at our english jew , of whom our story speaks , that would rather part with his teeth , then his bags : how many have wee knowne that have poured out their life together with their gold , as men that would not out-live their earthen god ; yea ( woe is mee ) how many soules have beene lost in the sinne of getting , and in the quarrell of leesing this thicke clay , as the prophet tearmes it ? but lastly , that which is yet the sorest of all the inconveniences , is the sadnesse of the reckoning , which must come in after these plentifull entertainments ; for there is none of all our cates here , but must be billed up ; and great accompts must have long audits : how hard a thing it is in this case , to have an omnia aequè ? in the failing whereof , how is the conscience affected ? i know not whether more tormented , or tormenting the miserable soul ; so as the great owner is but ( as witty bromiard compares him ) like a weary jade , which all the day long hath been labouring under the load of a great treasure ; and at night lies down with a galled back . by that time therefore wee have summed up all , and finde here envy , cares , sicknesses both of body and soul , torment in parting with , and more torment in reckoning for , these earthly greatnesses ; wee shall be convinced of sufficient reason to be well apaid with their want . sect . xii . consideration of the benefits of poverty . let the fifth consideration be , the benefit of poverty ; such , and so great , as are enough to make us in love with having nothing . for first , vvhat an advantage is it , to be free from those gnawing cares , which ( like tityus his vulture ) feed upon the heart of the great ? here is a man that sleeps ( aethiopian-like ) with his doores open ; no dangers threaten him , no feares break his rest ; hee starts not out of his bed at midnight , and cries theeves , he feels no rack of ambitious thoughts , he frets not at the disappointment of his false hopes , hee cracks not his brain with hazardous plots , he mis-doubts no undermining of emulous rivals , no traps of hollow friendship , but lives securely in his homely cottage , quietly enjoying such provision , as nature , and honest industry furnish him withall ; for his drinke , the neighbour spring saves him the charge of his excise ; and when his better earnings have fraught his trencher with a warm , and pleasing morsell , and his cup with a stronger liquor , hovv chearfully is he affected with that happy variety ; and in the strength of it digests many of his thinner meals ? meals usually sawced with an healthfull hunger , wherein no uncocted crudities oppresse nature , and cherish disease : here are no gouts , no dropsies , no hypochondriack passions , no convulsive fits , no distempers of surfeits , but a clear , and wholesome vigor of body , and an easie putting over the light tasks of digestion , to the constant advantage of health . and as for outward dangers , what an happy immunity doth commonly blesse the poore man ? how can he fear to fall , that lies flat upon the ground ? the great pope , boniface the seventh , vvhen hee saw many stately buildings ruined vvith earthquakes , is glad to raise him a little cabin of boards in the midst of a meadovv , and there findes it safest to shelter his triple crown . when great men hoist their top-sail , and launch forth into the deep , having that large clew which they spread , expos'd to all windes , and weathers , the poor man sails close by the shore ; and when hee foresees a storme to threaten him , puts in to the next creek ; and wears out in a quiet security that tempest , wherein he sees prouder vessels miserably tost , and at last , fatally wracked . this man is free from the perill of spightfull machinations ; no man whets his axe to cut down a shrub , it is the large timber of the world that hath cause to fear hewing : neither is he lesse free inwardly from the galling stroaks of a self-accusing conscience ; here is no remurmuring of the heart for guilty subornations , no checks for the secret contrivances of publique villanies ; no heart-breaking for the failings of bloudy designes ; or late remorse for their successe ; but quiet , & harmlesse thoughts of seasonable frugality , of honest recreation , with an un-interrupted freedome of recourse to heaven . and if at any time , by either hostile , or casuall means , he be berest of his little , he smiles in the face of a theef ; and is no whit astonished to see his thatch on a flame , as knowing how easie a supply will repair his losse . and when he shall come to his last close , his heart is not so glewed to the world , that he should be loth to part ; his soul is not tyed up in bags , but flies out freely to her everlasting rest . oh the secret vertue and happinesse of poverty ; which none but the right disposed minde knows how to value ▪ it was not for nothing that so many great saints have embraced it , rather then the rich proffers of the vvorld ; that so many great princes have exchanged their thrones for quiet cels ; who so cannot be thankful for a little , upon these conditions , i wish he may be punished with abundance . sect . xiii . considering how little will suffice nature . neither will it a little avail to the furtherance of our contentation , to consider how little will suffice nature , and that all the rest is but matter of opinion : it is the apostles charge , having food and raiment , let us be therewith content : indeed what use is there of more , then what may nourish us within , and cover us without ? if that be wholsome , and agreeable to our bodily disposition , whether it be fine , or course , nature passes not ; it is meerly will that is guilty of this wanton and fastidious choice ; it is fit that civilitie should make difference of clothings ; and that vveaknesse of body , or eminence of estate should make differences of diets ; else , why not russet as well as scarlet ? beef , as phesant ? the grashopper feeds on dew , the chameleon on air , what care they for other viands ? our books tell us , that those anachorets of old , that went aside into wildernesses , and sustained themselves with the most spare diet , such as those deserts could afford , out-lived the date of other mens lives , in whom nature is commonly stifled with a gluttonous variety : how strong , and vigorous above their neighbour grecians , were the lacedemonians held of old ? who by the ordinance of their law-giver , held themselves to their black broth , which , when dionysius would needs taste of , his cook truly told him , that if he would relish that fare , he must exercise strongly , as they did , and wash in eurotas : who knows not that our island doth not afford more able bodies , then they that eat , and drink oats ? and whom have wee seene more healthfull and active , then the children of poor men , trayned up hardly in their cottages with fare as little , as course ? doe i see a poor indian husbanding one tree to all his houshold uses ; finding in that one plant , timber , thatch , meat , medicine , wine , honey , oyle , sawce , drink , utensils , ships , cables , sayles ? and doe i rove over all the latitude of nature for contentment ? our appetite is truly unreasonable , neither will know any bounds : we begin with necessaries , as pliny justly observes , and from thence we rise to excesse , punishing our selves with our owne wilde desires ; whereas , if wee were wise , we might finde mediocrity an ease . either extream is a like deadly ; he that over-afflicts his body , kils a subject ; he that pampers it , nourishes an enemy . too much abstinence turns vice , and too much ingurgitation is one of the seven , and at once destroys both nature and grace . the best measure of having or desiring , is not what we would , but what we ought : neither is he rich that hath much ; but he that desires not much : a discreet frugality is fittest to moderate both our wishes , and expences ; which if we want , wee prove dangerously prodigall in both ; if we have , we doe happily improve our stock to the advantage of our selves , and others . sect . xiv . considering the inconveniences , and miseries of discontentment . the next inducement to contentation , shall be the serious consideration of the miserable inconveniences of the contrary disposition ; discontentment is a mixture of anger , and of grief ; both which are wont to raise up fearfull tempests in the soul ; hee teareth himself in his anger , saith bildad , concerning that mirrour of patience ; and the sorrow of the world worketh death , saith the chosen vessell : so as the malecontent , whether he be angry or sad , mischieves himself both ways ; there cannot be a truer word then that of wise solomon , anger resteth in the bosome of fools ; what can be more foolish then for a man , because he thinks god hath made him miserable by crosses , to make himself more miserable by his own distempers ? if the clay had sense , what a mad thing were it for it to struggle with the potter ? and if a man wil spurn against strong iron-pikes , what can he hope to carry away but wounds ? how witless a thing it is for a man to torment himself with the thoughts of those evils , that are past all remedy ? what wise beholder would not have smiled with pity and scorn , to have seen great augustus ; after the defeat of some choice troops , to knock his head against the wall , and to hear him passionately cry out ; o varus , restore me my lost legions ? who would not have been angry with that cholerick prophet to hear him so furiously contest with his maker for a withered gourd ? what an affliction was it to good jacob ( more then the sterility of a beloved wife ) to hear rachel say ; give mee children , or else i die ? yea , how ill did it sound in the mouth of the father of the faithfull ; lord god , what wilt thou give mee , seeing i goe childelesse ? yet thus froward and techy is nature in the best ; if we may not have all we would have , all that we have is nothing ; if wee bee not perfectly humoured , we are wilfully unthankfull ; all israel is nothing worth to ahab , if he may not have one poor vineyard : how must this needs irritate a munificent god , to see his bounty contemned out of a childish pettishnesse ? how can he forbeare to take away from us his sleighted mercies ? how can he hold his hand from plaguing so ingratefull disrespects of his favours ? as for that other passion of grief , what wofull work doth it make in ungoverned mindes ? how many have we knowne , that out of thought for unrecoverable losses , have lost themselves ? how many have runne from their wits ? how many from their lives ? yea , how many , that out of an impatience to stay the leisure of vengeance , have made their own hands , their hasty executioners ? and even where this extremity prevails not ; look about , and yee shall see men that are not able matches to their passions , wofully macerating thēselves with their own thoughts , wearing out their tedious dayes upon the rack of their own hearts ; and making good that observation of the wise man ; by the sorrow of the heart , the spirit is broken . now all these mischiefs might have been happily prevented by a meek yeeldance of our selves to the hands of an all-wise , and an all-mercifull god , and by an humble composure of our affections to a quiet suffering ; it is the power of patience to calm the heart in the most blustering trials ; and when the vessell is most tossed , yet to secure the fraight : this , if it doe not abate of our burden , yet it addes to our strength , and wins the father of mercies both to pity , and retribution . whereas murmuring israelites can never be free from judgements ; and it is a dreadfull word that god speaketh of that chosen nation ; mine heritage is unto me as a lion in the forest ; it , still , yelleth against me , therefore have i hated it ; a childe that struggles under the rod , justly doubles his stripes , and an unruly malefactor drawes on , besides death , tortures . sect . xv. consid . the vicissitudes of favours and afflictions . furthermore , it is a main help towards contentation , to consider the gracious vicissitudes of gods dealing with us : how he intermixes favours with his crosses ; tempering our much honey , with some little gall ; the best of us are but shrewd children , yet he chides us not always , saith the psalmist : hee smiles often , for one frown ; and why should wee not take one with another ? it was the answer wherewith that admirable pattern of patience stopped the querulous mouth of his tempting wife ; what ? shall we receive good at the hand of god , and shall we not receive evill ? it was a memorable example which came lately to my knowledge of a worthy christian , who had lived to his middle age in much health , and prosperity , and was now for his two last years miserably afflicted with the strangury ; who in the midst of his torments could say , oh my lord god , how gracious hast thou been unto me ! thou hast given me eight and forty years of health , and now but two years of pain ; thou mighte●t have caused me to lie in this torture all the days of my life ; and now thou hast caried mee comfortably through the rest , and hast mercifully taken up with this last parcell of my torment ; blessed be thy name for thy mercy in forbearing me , and for thy justice in afflicting mee . to be thankfull for present blessings is but ordinary , but to be so thankfull for mercies past , that the memory of them should be able to put over the sense of present miseries , is an high improvement of grace . the very heathens by the light of nature and their own experience , could observe this interchange of gods proceedings ; and made some kinde of use of them accordingly : camillus , after he had upon tenne years siege , taken the rich city veios , prayd that some mis-hap might befall himself and rome to temper so great an happines ; when one would have thought the prize would not countervail the labour , and the losse of time and bloud ; and alexander the great , when report was made to him of many notable victories , atchieved by his armies , could say ; o jupiter , mixe some mis-fortune with these happy news : lo , these men could tell that it is neither fit , nor safe for great blessings to walk alone , but that they must be attended with their pages , afflictions ; why should not we christians expect them with patience , and thanks ? they say , thunder and lightning hurts not , if it be mixed with rain . in those hot countries , which lie under the sealding zone , when the first showres fall after a long drought , it is held dangerous to walk suddenly abroad ; for that the earth so moistned sends up unwholsome steams ; but in those parts where the rain and sun-shine are usually interchanged , it is most pleasant to take the air of the earth newly refreshed with kindly showres ; neither is it otherwise in the course of our lives ; this medley of good and evill conduces not a little to the health of our soules : one of them must serve to temper the other ; and both of them to keep the heart in order . were our afflictions long , and our comforts rare and short , we had yet reason to be thankfull ; the least is more then god ows us : but now , when if heavinesse endure for a night , joy commeth in the morning , and dwels with us , so , that some fits of sorrow are recompensed with many moneths of joy ; how should our hearts overflow with thankfulnesse , and easily digest small grievances , out of the comfortable sense of larger blessings ? but if we shall cast up our eies to heaven , and there behold the glorious remuneration of our sufferings , how shall we contemn the worst that earth can doe unto us ? there , there is glory enough to make us a thousand times more then amends for all that we are capable to endure ; yea , if this earth were hell , and men devils , they could not inflict upon us those torments , which might hold any equality with the glory which shall be revealed ; and even of the worst of them we must say with the blessed apostle ; our light affliction which is but for a moment , worketh for us a far more exceeding , eternall weight of glory : when the blessed proto-martyr stephen had sted fastly fixed his eies on heaven , and ( that curtain being drawn ) had seen the heavens opened , and therein the glory of god , and jesus standing on the right hand of god ; doe we think he cared ought for the sparkling eies , and gnashed teeth , and killing stones of the enraged multitude ? oh poor impotent jews , how far was that divine soul above the reach of your malice ? how did he triumph over your cruelty ? how did he by his happy evolation make all those stones precious ? sect . xvi . consid . the examples of contentation , both without , and within the church of god. lastly , it cannot but be a powerfull motive unto contentation , that we lay before us the notable examples of men , whether worse , or better then our selves , that have been eminent in the practice of this vertue ; men , that out of the meer strength of morality , have run away with loss●s , and poverty as a light burden ; that out of their free choice have fallen upon those condition , which we are ready to f●ar , and shrinke from : what a shame is it for christians to bee out-stripped herein by very pagans ? if we look upon the ancient philosophers ; their low valuation of these outward things , and their willing abdication of those comforts , wherewith others vvere too much affected , made them admired of the multitude ; here doe dsee a cynick housed in his tub , scorning all wealth and state ; and making still even with his virtuals , and the day ; who , when he was invited to supper to one of alexanders great lords , could say ; i had rather lick salt at athens , then feast with craterus : here i meet with him , whom their oracle styled the wisest of men , walking bare-foot in a patcht thred-bare cloak , contemning honors , and all earthly things ; and when that garment would hang no longer on his back , i can hear him say , i would have bought a cloak , if i had had mony ; after which vvord , saith soneca , whosoever offered to give , came too late ; apollododonus , amongst the rest , sends him a rich mantle towards his end , and is resused ; with what patience doth this man bear the loud scoldings of his xantippe ? making no other of them , then the creaking of a cart-wheel : with what brave resolution doth he repell the proffers of archelaus , telling him how cheap the market afforded meal at athens , and the fountains water ? here i meet with a zeno , formerly rich in his traffique for purple , now impoverisht by an ill sea-voyage , and can hear him say , i sailed best when i ship-wrackt : here i see an aristippus drowning his gold in the sea , that it might not drown him : here i can hear a democritus , or cleanthes , when hee was asked how a man should be rich , answer ; if he be poor in desires . what should i speak of those indian sophists , that took their name from their nakednesse ; whom we hear to say ; the sky is our house , and the earth our bed ; we care not for gold , we contemn death : one of them can tell onesicritus ; as the mother is to the childe , so is the earth to mee ; the mother gives milk to her infant ; so doth the earth yeeld all necessaries to mee ; and when gold was offered to him , by that great conquerour ; perswade ( said he ) if thou canst , these birds to take thy silver and gold , that they may sing the sweeter ; and if thou canst not doe that , wouldst thou have me worse then them ? adding moreover in a strong discourse ; naturall hunger , when we have taken food , ceaseth ; and if the minde of man did also naturally desire gold , so soon as he hath received that which he wished , the desire and appetite of it would presently cease ; but so far is it from this society , that the more it hath , the more it doth , without any intermission , long for more ; because this desire proceeds not from any motion of nature , but onely out of the wantonnesse of mans own will , to which no bounds can bee set . blush , o christian soul , ( whosoever thou art , that readest these lines ) to hear such words falling from heathen lips , when thou seest those that professe godlinesse , dote upon these worthlesse metals , and transported with the affectation and cares of those earthly provisions . if from these patterns of men that should be below our selves , we look up to the more noble precedents of prophets and apostles ; lo , there we finde elijah fed by ravens ; elisha boarding with his poor sareptan hostesse ; an hundred prophets fed by fifty in a cave , with bread and water ; the sons of the prophets for the enlarging of their over-strait lodgings , hard at work ; they are their owne carpenters , but their tools are borrowed ; there we shall find a few barley loaves , and little fishes , the houshold provision of our saviours train : yea , there we finde the most glorious apostle , the great doctor of the gentiles , employing his hands to feed his belly ; busily stiching of skins for his tent-work ; yea , what doe we look at any or all of these , when we see the son of god , the god of all the world , in the form of a servant ? not a cratch to cradle him in , not a grave to bury him in , was his own ; and he that could command heaven and earth , can say , the foxes have holes , the birds have nests , but the son of man hath not where to lay his head . who now can complain of want , when he hears his lord , and saviour but thus provided for ? he could have brought down with him a celestiall house , and have pitcht it here below , too glorious for earthen eies to have lookt upon : hee could have commanded all the precious things that lie shrowded in the bowels of the earth , to have made up a majesticall palace for him , to the dazling of the eies of all beholders ; he could have taken up the stateliest court that any earthly monarch possessed , for his peculiar habitation : but his greatnesse was spirituall and heavenly ; and he that owned all would have nothing , that he might sanctifie want unto us ; and that he might teach us by his blessed example , to sit down contented with any thing , with nothing . by that time therefore wee have laid all these things together , and have seriously considered of the mean valuation of all these earthly things , for their transitorinesse , unsatisfaction , danger ; of the over-ruling providence of the almighty , who most wisely , justly , mercifully disposeth of us and all events that befall us ; of the worse condition of many thousand others ; of the great inconveniences that attend great and full estates ; of the secret benefits of poverty ; of the smalnesse of that pittance that may suffice nature ; of the miseries that wait upon discontentment ; of the mercifull vicissitudes of favours , wherewith god pleaseth to interchange our sufferings ; and lastly , the great examples of those , as well without , as vvithin the bosome of the church , that have gone before us , and led us the way to contentation : our judgement cannot chuse but be sufficiently convinced , that there is abundant reason to vvin our hearts to a quiet and contented entertainment of want , and all other outward afflictions . sect . xvii . of contentment in death it selfe . but all these intervenient miseries are sleight in comparison of the last , and utmost of evils , death ; many a one graples chearfully with these triviall afflictions , who yet looks pale , and trembles at the king of fear : his very name hath terrour in it , but his lookes more : the courageous champion of christ , the blessed apostle ; and with him , every faithfull soul , makes his challenge universall , to whatsoever estate he is in ; to the estate of death , therefore , no lesse then the afflictive incidence of life : when therefore this gastly giant shall stalk forth , and bid defiance to the whole host of israel ; and when the timorous unbeleevers shall run away at the sight of him , and endeavour to hide their heads from his presence ; the good soul armed , not with the unmeet and cumbersome harmnesse of flesh and bloud , but with the sure ( though invisible ) armour of god , dares come forth to meet him , and in the name of the lord of hosts , both bids him battle and foils him in the combat ; and now having laid him on the ground , can triumphingly say , o death , where is thy sting ? o grave , where is thy victory ? five smooth pebles there are , which if we carry in our scrip , we shall be able to quell , not onely the power of death , but the terror too . whereof the first is a sure apprehension of both the unavoidable necessary , and certain benefit of death : a necessity , grounded upon the just and eternall decree of heaven : it is appointed to all men once to die ; and what a madnesse were it for a man to think of an exemption from the common condition of mankind ? mortality is , as it were , essential to our nature ; neither could wee have had our souls but upon the tearms of a re-delivery , when they shall be called for ; if the holiest saints , or the greatest monarchs sped otherwise , wee might have some colour of repining : now , grieve if thou wilt , that thou art a man ; grieve not , that being man thou must die . neither is the benefit inferiour to the necessity ; lo here the remedy of all our cares , the physick for all our maladies , the rescue from all our feares and dangers , earnestly sued for by the painfull , dearly welcome to the distressed : yea , lo here the cherub that keeps the gate of paradise ; there is no entrance but under his hand ; in vain do we hope to passe to the glory of heaven , any other way then through the gates of death . the second is the conscience of a well-led life ; guiltinesse vvill make any man fowardly , unable to looke danger in the face , much more death ; whereas the innocent is bold as a lion : what a difference therefore there is betwixt a martyr , and a malefactor ? this latter knows he hath done ill , and therefore if he can take his death but patiently , it is well ; the former knows he hath done well , and therefore takes his death not patiently onely , but chearfully . but because no mortall man can have so innocently led his life , but that he shall have passed many offences against his most holy , and righteous god ; here must be , thirdly , a finall peace firmly made betwixt god and the soul . two powerfull agents must mediate in it ; a lively faith , and a serious repentance ; for those sins can never appear against us , that are washed off with our tears ; and being justified by faith we have peace with god , through our lord jesus christ . now , if we have made the judge our friend , what can the sergeant doe ? the fourth is the power , and efficacy of christs death applyed to the soul : wherefore dyed he , but that we might live ? wherefore would he , who is the lord of life , die , but to sanctifie , season , and sweeten death to us ? who would goe any other way then his saviour went before him ? who can fear that enemy , whom his redeemer hath conquered for him ? who can run away from that serpent , whose sting is pulled out ? oh death , my saviour hath been thy death , and therefore thou canst not be mine . the fifth is , the comfortable expectation , and assurance of a certain resurrection , and an immediate glory : i doe but lay me down to my rest , i shall sleep quietly , and rise gloriously : my soul , in the mean time , no sooner leaves my body , then it enjoys god ; it did lately through my bodily eyes see my sad friends , that bade me farewell with their tears ; now it hath the blisse-making vision of god : i am no sooner lanched forth , then i am at the haven , where i would be ; here is that which were able to make amends for a thousand deaths ; a glory , infinite , eternall , incomprehensible . this spirituall ammunition shall sufficiently furnish the soul for her encounter with her last enemy ; so as she shall not only endure , but long for this combat ; and say with the chosen vessell , i desire to depart , and to be with christ . sect . xviii . the miseries and inconveniences of the continued conjunction of the soul and body . now for that long conversation causeth entirenesse , and the parting of old friends and partners ( such the soul and body are ) cannot but be grievous , although there were no actuall pain in the dissolution : it will be requisite for us , seriously to consider the state of this conjunction ; and to enquire what good offices the one of them doth to the other , in their continued union , for which they should be so loth to part : and here wee shall finde that those two , however united to make up one person , yet ( as it fals out in crosse matches ) they are in continuall domestique jars one with the other , and entertain a secret familiar kind of hostility betwixt themselves ; for the flesh lusteth against the spirit , and the spirit against the flesh , and these are contrary the one to the other . one says well , that if the body should implead the soul , it might bring many foul impeachments against it ; and sue it for many great injuries done to that earthly part : and the soul again hath no fewer quarrels against the body : betwixt them both there are many brawls , no agreement . our schools have reckoned up therefore eight main incommodities , which the soul hath cause to complain of in her conjunction with the body : whereof the first is the defilement of originall sinne , wherewith the soul is not tainted as it proceeds , alone , from the pure hands of its creator , but as it makes up a part of a son of adam , who brought this guilt upon humano nature ; so as now this composition , which we call man , is corrupt : who can bring a clean thing out of that which is unclean ? saith job . the second is a pronenesse to sinne , which , but by the meeting of these partners , had never been ; the soul , if single , would have been innocent ; thus matched , what evill is it not apt to entertain ? an ill consort is enough to poyson the best disposition . the difficulty of doing well is the third ; for how averse are we by this conjunction from any thing that is good ? this clog hinders us from walking roundly in the ways of god : the good that i would doe , i doe not , saith the chosen vessell . the fourth is the dulnesse of our understanding , and the dimnesse of our mentall eies , especially in the things pertaining unto god ; which now we are forced to behold through the vail of flesh : if therefore we mis-know , the fault is in the mean , through which we doe imperfectly discover them . the fift is a perpetuall impugnation , and self-conflict , either part labouring to oppose and vanquish the other . this field is fought in every mans bosome , without any possibility of peace , or truce , till the last moment of dissolution . the sixt is the racking solicitude of cares , which continually distract the soul , not suffering it to rest at ease , whiles it carries this flesh about it . the seventh is the multiplicity of passions which daily bluster within us , and raise up continuall tempests in our lives , disquieting our peace , & threatning our ruine . the eight is the retardation of our glory ; for flesh and bloud cannot inherit the kingdome of god ; wee must lay down our load if we would enter into heaven : the seed cannot fructifie unlesse it die . i cannot blame nature if it could wish not to be unclothed , but to be clothed upon : but so hath the eternall wisdome ordered , that we should first lay down , ere we can take up ; and be devested of earth , ere we can partake of heaven . now then , sith so many and great discommodities doe so unavoidably accompany this match of soul and body , and all of them cease instantly in the act of their dissolution ; what reason have we to be too deeply affected with their parting ? yea , how should we rather rejoyce that the houre is come , wherein we shall be quit both of the guilt and temptations of sinne ; wherein the clogge shall bee taken away from our heels , and the vail from our eies ; wherein no intestine wars shall threaten us , no cares shall disquiet us , no passions shall torment us ; and lastly , wherein we may take the free possession of that glory , which we have hitherto lookt at only afar off from the top of our pisgah ? sect . xix . holy dispositions for contentment : and first , humility . hitherto , we have dwelt in those powerfull considerations which may work us to a quiet contentment with whatsoever adverse estate , whether of life or death ; after which , we addresse our selves to those meet dispositions , which shall render us fully capable of this blessed contentation ; and shall make all these considerations effectuall to that happy purpose . whereof the first is true humility , under-valuing our selves , & setting an high rate upon every mercy that we receive ; for , if a man have attained unto this , that he thinks every thing too good for him , and self lesse then the least blessing , and worthy of the heaviest judgement ; he cannot but sit down thankfull for small favours , and meekly content with mean afflictions : as contrarily , the proud man stands upon points with his maker , makes god his debter ; looks disdainfully at small blessings ; as if he said , what , no more ? and looks angerly at the least crosses ; as if he said , why thus much ? the father of the faithfull hath practically taught us this lesson of humility , who comes to god with dust and ashes in his mouth : and the jewish doctors tell us truly , that in every disciple of abraham , there must be three things : a good eye , a meek spirit , and an humble soul ; his grandchilde jacob , the father of every true israelite , had well taken it out ; whiles he can say to his god , i am not worthy of the least of all the mercies , and of all the truth which thou hast shewed unto thy servant : and indeed , in whomsoever it be , the best measure of grace is humility ; for the more grace still , the greater humility ; and no humility , no grace : solomon observed of old ; and saint james took it from him , that god resisteth the proud , and giveth grace to the humble ; so as he that is not humble , is not so much as capable of grace ; and he that is truly humble , is a fit subject for all graces , and amongst the rest , for the grace of contentation : give me a man therefore , that is vile in his own eies , that is sensible of his own wretchednesse , that knows what it is to sin , and what belongs to that sin whereof he is guilty ; this man shall think it a mercy that he is any where out of hell ; shall account all the evils that he is free from , so many new favors ; shall reckon easie corrections amongst his blessings ; and shall esteem any blessing infinitely obliging . whereas contrarily , the proud begger is ready to throw gods alms at his head , and swels at every lash , that he receives from the divine hand . not without great cause , therefore , doth the royall preacher oppose the patient in spirit , to the proud in spirit ; for the proud man can no more bee patient , then the patient can be discontent with whatsoever hand of his god. every toy puts the proud man beside his patience ; if but a flie be found in pharaohs cup , he is straight in rage , ( as the jewish tradition lays the quarrell ) and sends his butler into durance : and if the emperour doe but mistake the stirrup of our countreyman pope adrian , he shall dance attendance for his crown : if a mardochee doe but fail of a courtesie to haman , all jewes must bleed to death ; and how unquiet are our vain dames , if this curle be not set right , or or that pinne mis-placed ? but the meek spirit is incurious ; and so throughly subacted , that he takes his load from god ( as the camel from his master ) upon his knees : and for men , if they compell him to goe one mile , he goes twain ; if they smite him on the right cheek , hee turns the other ; if they sue away his coat , he parts with his cloak also . heraclius the emperour , when hee was about to passe through the golden gate , and to ride in royall state through the streets of jerusalem , being put in minde by zacharias the bishop there , of the humble and dejected fashion wherein his saviour walked through those streets , towards his passion , strips off his rich robes , lays aside his crown , & with bare head & bare feet , submissely paces the same way that his redeemer had caried his crosse towards his golgotha : every true christian is ready to tread in the deep steps of his saviour , as well knowing that if hee should descend to the gates of death , of the grave , of hell , he cannot bee so humbled , as the son of god was for him : and indeed , this , and this alone , is the true way to glory ; he that is truth it self , hath told us , that he who humbles himself shall be exalted ; and wise solomon , before honour is humility . the fuller treads upon that cloth which he means to whiten : and he that would see the starres by day , must not climbe up into some high mountain , but must descend to the lower cels of the earth . shortly , whosoever would raise up a firm building of contentation , must bee sure to lay the foundation in humility . sect . xx. of a faithfull selfe-resignation . secondly , to make up a true contentment with the most adverse estate , there is required a faithfull selfe-resignation into the hands of that god , whose wee are ; who , as he hath more right in us , then our selves , so he best knows what to doe with us : how graciously hath his mercy invited us to our own ease ? bee carefull ( saith he ) for nothing ; but in every thing by prayer , and supplication , with thanksgiving , let your requests bee made known unto god : we are naturally apt in our necessities to have recourse to greater powers then our own ; even where we have no engagement of their help ; how much more should we cast our selves upon the almighty , when he not onely allows , but solicits our reliance upon him ? it was a question that might have befitted the mouth of the best christian , which fell from socrates , since god himselfe is carefull for thee , why art thou solicitous for thy selfe ? if evils were let loose upon us , so as it were possible for us to suffer any thing that god were not aware of , we might have just cause to sink under adversities ; but now , that we know every dram of our affliction is weighed out to us , by that all-wise , and all-mercifull providence ; oh our infidelity , if we doe make scruple of taking in the most bitter dose ! here then is the right use of that main duty of christianity , to live by faith : brute creatures live by sense , meer men by reason , christians by faith . now , faith is the substance of things hoped for ; the evidence of things not seen ; in our extremities , we hope for gods gracious deliverance , faith gives a subsistence to that deliverance , before it be : the mercies that god hath reserved for us , doe not yet show themselves ; faith is the evidence of them , though yet unseen : it was the motto of the learned and godly divine master perkins , fidei vita vera vita ; the true life , is the life of faith ; a word which that worthy servant of god did both write and live ; neither indeed is any other life truly vitall , but this ; for hereby we enjoy god in all whatsoever occurrences : are we abridged of means ? we feed upon the cordiall promises of our god : doe we sigh and groan under varieties of grievous persecutions ? out of the worst of them we can pick out comforts ; whiles we can hear our saviour say , blessed are they which are persecuted for righteousnesse sake ; for theirs is the kingdome of heaven : are we deserted , and abandoned of friends ? we see him by us , who hath said , i will never leave thee , nor forsake thee : doe we droop under spirituall desertions ? we hear the god of truth say ; for a small moment have i forsaken thee , but with great mercy will i gather thee ; in a little wrath i hid my face from thee , but with everlasting kindness will i have mercy on thee , saith the lord thy redeemer : are we driven from home ? if wee take the wings of the morning , and remain in the uttermost parts of the sea ; even there also shall thine hand lead us , and thy right hand shall hold us : are we dungeon'd up from the sight of the sun ? peradventure the darknesse shall cover us ; but then shall our night be turned into day ; yea , the darknesse is no darknesse with thee : are we cast down upon the bed of sicknesse ? he that is our god , is the god of salvation ; and unto god the lord belong the issues from death . it cannot bee spoken hovv injurious those men are to themselves , that will be managing their owne cares , and plotting the prevention of their fears ; and projecting their own , both indemnity , and advantages ; for , as they lay an unnecessary load upon their own shoulders , so they draw upon themselves the miseries of an unremediable disappointment ; alas , how can their weaknesse make good those events which they vainly promise to themselves , or avert those judgements they would escape , or uphold them in those evils they must undergoe ? whereas if wee put all this upon a gracious god , hee contrives it with ease ; looking for nothing from us , but our trust , and thankfulnesse . sect . xxi . of true inward riches . in the third place , it will be most requisite to furnish the foul with true inward riches ; i mean not of meer morall vertues , ( which yet are truly precious when they are found in a good heart ) but of a wealth as much above them , as gold is above drosse ; yea , as the thing which is most precious , is above nothing : and this shall be done , if we bring christ home to the soul ; if we can possesse our selves of him , who is god al-sufficient ; for , such infinite contentment there is in the son of god made ours , that whosoever hath tasted of the sweetnesse of this comfort , is indifferent to all earthly things ; and insensible of those extream differences of events , wherewith others are perplexed ; how can he be dejected with the want of any thing , who is possessed of him that possesseth all things ? how can he be over-affected with triviall profits , or pleasures , who is taken up with the god of all comfort ? is christ mine therefore ? how can i fail of all contentment ? how can he complain to want light , that dwels in the midst of the sun ? how can he complain of thirst , out of whose belly flow rivers of living water ? what can i wish , that my christ is not to me ? would i have meat and drink ? my flesh is meat indeed ; and my bloud is drink indeed : would i have clothing ? but , put ye on the lord jesus christ , saith the apostle : would i have medicine ? he is the tree of life , the leaves whereof are for the healing of the nations : would i have safety and protection ? he truly is my strength , and my salvation ; he is my defence , so as i shall not fall ; in god is my health and my glory ; the rock of my might , and in god is my trust : would i have direction ? i am the way , and the truth : would i have life ? christ is to me to live ; i am the resurrection and the life : would i have all spirituall things ? we are in christ jesus , who of god is made unto us wisdome , and righteousnesse , and sanctification , and redemption . oh the happy condition of the man that is in christ , and hath christ in him ! shall i account him rich that hath store of oxen , and sheep , and horses , and camels ; that hath heaps of metals , and some spots of ground ; and shall i not account him infinitely more rich , that ownes and enjoyes him whose the earth is , and the fulnesse of it ; whose heaven is , and the glory of it ? shall i justly account that man great , whom the king will honour , and place near to himselfe ; and shall i not esteeme that man more honourable , whom the king of heaven is pleased to admit unto such partnership of glory , as to professe ; to him that overcommeth will i grant to sit with me in my throne ; even as i also overcame , and am set downe with my father in his throne ? it is a true word of saint augustine , that every soul is either christs spouse , or the devils harlot : now if we be matched to christ , the lord of glory ; what a blessed union is here ? what can he withhold from us , that hath given us himself ? i could envie the devotion of that man ( though otherwise mis-placed ) whom saint bernard heard to spend the night in no other words , then , deus meus & omnia ; my god , and all things ; certainly , he who hath that god , hath more then all things ; he that wants him ( what ever else he seemes to possesse ) hath lesse then nothing . sect . xxii . holy resolutions : 1. that our present estate is best for us . after these serious considerations , and meet dispositions , shall in the last follow certain firme resolutions for the full actuating our contentment : and first , we must resolve ( out of the unfailable grounds of divine providence , formerly spoken of ) that the present estate wherein we are , is certainly the best for us ; and therefore wee must herein absolutely captivate our understanding , and will , to that of the highest : how unmeet judges are flesh and blood of the best fitnesse of a condition for us ? as some palates ( which are none of the wholsomest ) like nothing but sweet meats , so our nature would be fed up with the only delicacies of pleasures and prosperity ; according to the false principle of aristippus , that he onely is happy , which is delighted ; but the all-wise god knowes another diet more fit for our health , and therefore graciously tempers our dishes with the tart sauces of afiliction : the mother of the two sons of zebedee , and her ambitious children , are all for the chiefe p●●rage in the temporall kingdome of christ ; but he cals them to a bitter cup , and a bloody baptisme rather ; and this was a far greater honour then that they sued for : there is no earthly estate absolutely good for all persons ; like as no gale can serve for all passengers . in africk , they say , the north winde brings clouds , and the south winde clears up : that plant which was starved in one soile , in another prospers ; yea , that which in some climate is poyson , proves wholsome in another : some one man , if he had anothers blessings , would run wilde ; and if he had some other mans crosses , would be desperate ; the infinite wisdome of the great governour of the world allots every one his due proportion ; the fitches are not threshed with a threshing instrument ; neither is a cartwheele turned about upon the cummin ; but the fitches are beaten out with a staffe , and the cummin with a rod , saith esay : and no otherwise in matter of prosperity ; josephs coat may be party-coloured , and benjamins messe may be five times so much as any of his brethren . it is marvell if they who did so much envie joseph for his dream of superiority , did not also envie benjamin for so large a service , and so rich gifts at his parting ; this it seems gave occasion for the good patriarchs fear , when he charged them , see that you fall not out by the way : but , there had been no reason for so impotent an envie ; whiles the gift is free , and each speeds above his desert , who can have cause to repine ? it is enough that joseph knew a just reason of so unequall a distribution , though it were hidden from themselves . the elder brother may grudge the fat calfe , and the prime robe to the returned unthrift , but the father knowes reason to make that difference . god is infinitely just and infinitely mercifull , in dispensing both his favours and punishment . in both kinds every man hath that which is fittest for him , because it is that which gods will hath designed to him ; and that will is the most absolute rule of justice : now if we can so frame our will to his , as to think so too , how can wee bee other then contented ? do we suffer ? there is more intended to us then our smart : it was a good speech of seneca , though an heathen , ( what pity it is that he was so ? ) i give thanks to my infirmity , which forces me not to be able to do that , which i ought not will to do ; if we lose without , so as we gain within ; if in the perishing of the outward man the inward man be renued , we have no cause to complain , much to rejoyce : do i live in a mean estate ? if it were better , i should be worse ; more proud , more carelesse ; and what a wofull improvement were this ? what a strange creature would man be , if he were what he would wish himselfe ? surely , he would be wickedly pleasant , carelesly prophane , vainely proud , proudly oppressive , dissolutely wanton , impetuously selfe-willed ; and shortly , his own idoll , and his own idolater : his maker knowes how to frame him better ; it is our ignorance and unthankfulnesse , if we submit not to his good pleasure : to conclude , we pray every day , thy will be done ; what hypocrites are we , if we pray one thing , and act another ? if we murmure at what we wish ? all is well between heaven and us , if we can think our selvs happy to be what god will have us . sect . xxiii . 2. resolution , to abate of our desires . secondly , we must resolve to abate of our desires ; for it is the illimitednesse of our ambitious , and covetous thoughts , that is guilty of our unquietnesse ; every man would be , and have more then he is ; and is therefore sick of what he is not . it was a true word of democritus , if we desire not much , we shall think a little much : and it is sutable to one of the rules of s. augustine ; it is better to need lesse , then to have more : paul , the richest poor man , ( as ambrose well ) could say , as having all things , yet possessing nothing : it is not for a christian to be of the dragons temper , which they say is so ever thirsty , that no water will quench his drought ; and therefore never hath his mouth shut ; nor with the daughters of the horseleach to cry alwayes , give , give ; he must confine his desires ; and that , to no overlarge compasse ; and must say to them , as god doth to the sea , hitherto shalt thou come , and no further ; and here shall thy proud waves be stayed . what a cumber it is for a man to have too much ? to be in the case of surena the parthian lord , that could never remove his family with lesse then a thousand camels ? what is this , but tortoise-like to be clogg'd with a weighty shell , which we cannot drag after us , but with pain ? or like the ostrich , to be so held down with an heavie body that we can have no use of our wings ? whereas the nimble lark rises and mounts with ease , and sings chearfully in her flight . how many have we known , that have found too much flesh a burden ? and when they have found their blood too rank , have been glad to pay for the letting it out ? it was the word of that old and famous lord keeper bacon , the eminent head of a noble and witty family , mediocria firma : there is neither safety , nor true pleasure in exces : it was a wise and just answer of zeno the philosopher , who reproving the superstuity of a feast , and hearing by way of defence , that the maker of it was a rich man , and might well spare it , said ; if thy cook shall oversalt thy broth , and when he is chid for it , shall say , i have store enough of salt lying by mee : wouldst thou take this for a fair answer ? my son , eat thou honey , saith solomon ; because it is good : but , to be sure , for the preveating all immoderation , he addes soon after ; hast thou found honey ? eat so much as is sufficient for thee , lest thou be filled therewith : if our appetite carry us too far , we may easily surfeit ; this ( which is the embleme of pleasure ) must be tasted ( as dionysius the sophist said of old ) on the tip of the finger ; not be supt up in the hollow of the hand : it is with our desires as it is with weak stomachs , the quantity offends , even where the food is not unwholsome ; and if heed be not taken , one bit draws on another , till nature be overlaid ; both pleasures and profits ( if way be given to them ) have too much power to debauch the minde , and to work it to a kinde of insatiablenesse ; there is a thirst that is caused with drunkennes ; and the wanton appetite , like as they said of messalina , may be wearied , but cannot be satisfied ; it is good therefore to give austere repulses to the first overtures of inordinate desires , and to give strong denials to the first unruly motions of our hearts ; for , s. chrysostome well ; pleasure is like a dog , which being coyed , and stroked , followes us at the heels , but if rated , and beaten off , is driven away from us with ease . it is for the christian heart to be taken up with other desires , such as wherein there can be no danger of immoderatenesse : these are the holy longings after grace and goodnesse ; this only covetousnesse , this ambition is pleasing to god , and infinitely beneficiall to the soule . blessed are they which hunger and thirst after righteousnesse , for they shall be filled : spirituall blessings are the true riches whereof we can never have enough . s. ambrose said truly , no man is indeed wealthy , that cannot carry away what he hath with him : what is left behinde , is not ours , but other mens : contemne thou whiles thou art alive , that which thou canst not enjoy when thou art dead . as for this earthly trash , and the vaine delights of the flesh , which we have so fondly doted on ; we cannot carry them indeed away with us , but the sting of the guilty mis-enjoying of them will be sure to stick by us ; and , to our sorrow , attend us both in death and judgement : in summe therefore , if we would be truly contented , and happy , our hearts can never be enough enlarged in our desires of spirituall and heavenly things , never too much contracted in our desires of earthly . sect . xxiv . 3. resolution , to inure our selves to digest smaller discontentments . our third resolution must be to inure our selves to digest smaller discontentments ; and by the exercise thereof , to enable our selves for greater : as those that drink medicinall waters , begin first with smaller quantities , and by degrees arise , at last , to the highest of their prescribed measure ; or as the wise lacedemonians , by early scourgings of their boyes , inured them in their riper yeares to more painfull sufferings : a strong milo takes up his calf at first , and by continuall practice is now able to carry it when it is grown a bull. such is our self-love , that we affect ever to be served of the best ; and that we are apt to take great exceptions at small failings : we would walk alwayes in smooth , and even paths , and would have no hinderances in our passage ; but there is no remedie , we must meet with rubs ; and perhaps crosse shinnes , and take fals too in our way : every one is willing and desirous to enjoy ( as they say the city of rhodes doth ) a perpetuall sunshine ; but we cannot ( if we be wise ) but know , that we must meet with change of weather ; with rainy dayes , and sometimes stormes and tempests ; it must be our wisdome to make provision accordingly : and some whiles to abide a whetting ; that , if need be , we may endure a drenching also . it was the policy of jacob , when he was to meet with his brother esau ( whom he feared an enemy , but found a friend ) to send the droves first , then his handmaids , and their children ; then leah , with her children , and at last came joseph and rachel , as one that would adventure the lesse dear in the first place , and ( if it must be ) to prepare himself for his dearest losse . s. pauls companions in his perilous sea-voyage , first lighten the ship of lesse necessaries , then they cast out the tackling , then the wheat , & in the last place themselves . it is the use that wise socrates made of the sharp tongues of his crosse and unquiet wives , to prepare his patience for publick sufferings . surely , he that cannot endure a frown , will hardly take a blow ; and he that doubles under a light crosse , will sink under a heavier ; and contrarily that good martyr prepares his whol body for the faggot , with burning his hand in the candle . i remember seneca in one of his epistles rejoyces much to tell with what patient temper he took it , that comming unexpectedly to his countrey house , he found all things so discomposed , that no provision was ready for him ; finding more contentment in his own quiet apprehension of these wants , then trouble in that unreadines : and thus should we be affected upon all occasions ; those that promised me help , have disappointed me : that friend on whom i relyed , hath failed my trust : the sum that i expected , comes not in at the day : my servant slackens the businesse enjoyned him : the beast that i esteemed highly , is lost : the vessell in which i shipped some commodities , is wrackt : my diet & attendance must be abated ; i must be dislodged of my former habitation ; how do i put over these occurrences ? if i can make light work of these lesser crosses , i am in a good posture to entertaine greater . to this purpose , it will be not a little expedient to thwart our appetite in those things wherein we placed much delight ; and to torture our curiosity in the delay of those contentments , which we too eagerly affected : it was a noble and exemplary government of these passions , which we finde in king david , who being extreamly thirsty , and longing for a speedy refreshment , could say ; oh that one would give mee drink of the water of the well of bethlehem ! but when he saw that water purchased with the hazard of the lives of three of his worthies , when it was brought to him , he would not drink it , but poured it out unto the lord. have i a minde to some one curious dish above the rest ? i will put my knife to my throat , and not humour my palate so far as to taste of it : doe i receive a letter of newes from a far countrey , over night ? it shall keep my pillow warme till the morning : doe my importunate recreations cal me away ? they shall , against the hair , be forcibly adjourned till a further leisure : out of this ground it was , that the ancient votaries observed such austerity , and rigour in their diet , clothes , lodging ; as those that knew how requisite it is that nature should be held short of her demands ; and continually exercised with denials , lest she grow too wanton , and impetuous in her desires : that which was of old given as a rule to monastick persons , is fit to be extended to all christians ; they may not have a will of their own , but must frame themselves to such a condition , and cariage , as seemes best to their superiour ; if therefore it please my god to send me some little comfort , i shall take that as an earnest of more ; and if he exercise me with lesser crosses , i shall take them as preparatives to greater ; and endeavour to be thankfull for the one , and patient in the other ; and contented with gods hand in both . sect . xxv . 4. resol . to be frequent and fervent in prayer . our last resolution must be , to be frequent and fervent in our prayers to the father of all mercies , that he will be pleased to work our hearts by the power of his spirit , to this constant state of contentation ; without which we can neither consider the things that belong to our inward peace , nor dispose our selves towards it , nor resolve ought for the effecting it ; without which , all our considerations , all our dispositions , all our resolutions , are vain and fruitlesse . justly therefore doth the blessed apostle , after his charge of avoiding all carefulnesse for these earthly things , enforce the necessity of our prayers and supplications , and making our requests knowne unto god ; who both knows our need , and puts these requests into our mouths : when we have all done , they are the requests of our hearts , that must free them from cares , and frame them to a perfect contentment : there may be a kind of dull and stupid neglect , which possessing the soul may make it insensible of evill events , in some naturall dispositions ; but a true temper of a quiet and peaceable estate of the soul upon good grounds can never be attained without the inoperation of that holy spirit , from whom every good gift , and every perfect giving proceedeth : it is here contrary to these earthly occasions : with men , he that is ever craving , is never contented ; but with god , he cannot want contentment that prays always . if we be not unacquainted with our selves , we are so conscious of our own weaknesse , that we know every puffe of temptation is able to blow us over ; they are onely our prayers that must stay us from being caried away with the violent assaults of discontentment ; under which , a praying soul can no more miscary , then an indevout soul can enjoy safety . sect . xxvi . the difficulty of knowing how to abound ; and the ill consequences of not knowing it . let this be enough for the remedy of those distempers which arise from an adverse condition ; as for prosperity , every man thinks himself wise and able enough to know how to govern it , and himself in it ; an happy estate ( we imagine ) will easily manage it selfe , without too much care ; give me but sea-room , saith the confident mariner , and let me alone , what ever tempest arise : surely , the great doctor of the gentiles had never made this holy boast of his divine skill , [ i know how to abound ] if it had been so easie a matter as the world conceives it : meer ignorance , and want of selfe-experience , is guilty of this errour . many a one abounds in wealth and honour , who abounds no lesse in miseries and vexation : many a one is caried away with an unruly greatness , to the destruction of body , soul , estate ; the world abounds every where with men that doe abound , and yet do not know how to abound : and those especially in three ranks . the proud , the covetous , the prodigall ; the proud is thereby transported to forget god ; the covetous , his neighbour ; the prodigall , himself . both wealth and honour are of a swelling nature ; raising a man up not above others , but above himself ; equalling him to the powers immortall ; yea , exalting him above all that is called god ; oh that vile dust and ashes should be raised to that height of insolence as to hold contestation with its maker ! who is the lord ? saith the king of egypt : i shall be like to the highest ; i am , and there is none besides me , saith the king of babylon ; the voice of god , and not of man , goes down with herod ; and hovv will that spirit trample upon men , that dare vie with the almighty ? hence are all the heavy oppressions , bloudy tyrannies , imperious domineerings , scornfull insultations , merciless outrages , that are so rife amongst men , even from hence , that they know not how to abound . the covetous man abounds with bags , and no lesse with sorrows ; verifying the experience of wise solomon ; there is a sore evill which i have seen under the sun , riches kept for the owners thereof , to their hurt ; what he hath got with unjustice , he keeps with care , leaves with grief , and reckons for with torment ; i cannot better compare these money-mongers then to bees ; they are busie gatherers , but it is for themselves ; their masters can have no part of their honey till it be taken from them ; and they have a sting ready for every one that approaches their hive ; and their lot at the last is burning . what maceration is there here with fears , and jealousies ; what cruell extortion , and oppression exercised upon others ? & all from no other ground then this , that they know not how to abound ? the prodigal feasts and sports like an athenian , spends like an emperour ; and is ready to say as heliogabalus did of old , those cates are best , that cost dearest ; caring more for an empty reputation of a short gallantry , then for the comforble subsistence of himself , his family , his family , his posterity : like cleopes , the vain egyptian king , which was fain to prostitute his daughter for the finishing of his pyramid : this man lavisheth out not his own means alone , but his poor neighbours ; running upon the score with all trades that concern back or belly ; undoing more with his debts , then he can pleasure with his entertainments ; none of all which should be done , if he knew how to abound . great skill therefore is required to the governing of a plentifull and prosperous estate , so as it may be safe and comfortable to the owner , and beneficiall unto others ; every corporall may know how to order some few files , but to marshall many troops in a regiment , many regiments in a whole body of an army , requires the skill of an experienced generall . but the rules and limits of christian moderation , in the use of our honours , pleasures , profits , i have at large laid forth in a former discourse ; thither i must crave leave to send the benevolent reader ; beseeching god to bless unto him these and all other labours , to the happy furtherance of his grace and salvation . amen . finis . notes, typically marginal, from the original text notes for div a45324-e280 dr. preston . ps . 19. 1 , 2. ps . 104. 24. cant. 5. 6. ps . 41. 4. 79. 8. 130. 3. 94. 11. 3. 7. 89. 48. 109. 21. 86. 4. 71. 10. 86. 11. ps . 70. 6. 60. 11. 71. 23. 31. 17. 40. 14. 5. 8. 119. penul . 68. 35. 92. 5. 71. 17. 18. 47. 63. 4. 145. 10. 104. 25. 18. 31. ps . 20. 5. 107. 8 : 31. 21. 9. 10. 16. 12. 8. 4. 115. 1. ps . 19. 1. 74. 17. 97. 11. 36. 9. 39. 5. 93. 5. 139. 11. ps . 139. 2. 51. 7. 17. 5. 90. 12. 39. 5. luc. 11. 25. wisd . 1. 4. psal . 26. 6. eccles . 10. esa . 66. 2. gen. 18. 27. pro. 30. 2. mat. 3. 11. ephes . 3. 1. job 38. phil. 2. 6 , 7 , 8 , &c. rom. 5. 1. ps . 103. 8. ps . 116. 12 , 13. ps . 119. 18. 21 , &c. phil. 1. 21. gal. 2. 20. cant. 2. 16. cant. 4. 9. 6. 4 , 5. can. 5. 10. 8. 6. 2. 5. ps . 116. rom. 3. 4. ps . 119. 8. carolus borromaeus acts 19. 35 eccles . 5. 1. jud. 3. 20. 2 cor. 5. 20 act. 10. 33 1 sam. 25. 24. job 13. 17. psal . 40. 6. serm. ad eccles . cautelam . 1 pet. 2. 2 eph. 3. 9. zachar. 3. ● mat. 5. 23. notes for div a45324-e4210 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hos . 2. 14. * non enim potest mens attrita & oneribus & importunitatibus gravata , tanium boni peragere , quantum delectata & oppressionibus soluta cornel. ep . 2. rufo coepiscopo . acts ult . gen. 26. 22. magna domus homuli . psal . 8. 3 , 4. notes for div a45324-e6920 phil. 4. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . si sedeas requies est magna laboris ; si multum sedeas , labor est . tert. car. pro. 30. 8. senec. de tranquil . psal . 23. 1. psal . 34. 9 , 10. ecclus. 25. 22. rev. 3. 17. mat. 20. 15 2 king. 7. 2 2 king. 6. 33. rev. 16. 9. 11. ionah 4. 9. prov. 30. 9 * galba otho vitellius ael . pertinax didius . anno d. 1275. 1276. gregor . 10 innocent 5 hadrian 5 johan . 20 vel 21 nicolaus 3 * 1 cor. 15. 31. gen. 15. 10 deut. 29. 23. prov. 23. 5. ps . 49. 12. ludo. vives in 3. de civilcensurā notatus vellosillo . prov. ult . penult . eccles : 11. 10. mat. 6. 28. eccle. 1. 8. ps . 69. 22. dan. 1. 12 , 13. heb. 11. 13 ps . 132. 1. g. naz. carm. de calam . suis . greg. l. 7. epi. 12. 7. in vita melanct. shicardus . ambros . l. 4 epist . 29. hieron . ep. ad hedibium . 1 tim. 6. ep. lucii ad episc . gall. & hisp . 1 tim. 6. 9 paulo primo eremitae in spelunca viventi palma & cibum & vestimentum praebebat : quod cum imp●s●●b●le vidcatur . jestemm testur & angelos vidisse me monacbos , de quibus unus per 30. annos clausus , bo●deaceo pane & lu●ulenta aqua vixit . hieron de vita pauli . revelatur antonio nonagenario de paulo agente jam 113 annum , esse alium se sanctiorem monachum , ibid. plin. l. 26. c. 6. hugo . instit . mona . reg. s. columb . senec. epist . 38. job 18. 4. eccles 7. 9. gen. 30. 1. gen. 15. 2. pro. 15. 13 ps . 37. 7. jam. 5. 7. jer. 12. 8. ps . 103. 9. job 2. 10. livius . 2 cor. 4. 17. acts 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . inter opera ambrosii de moribus brachmannorum . 1 kings 18. 13. 2 king. 6. 2 , 3 , 4 , 5. mat. 8. 20. heb. 9. 27. rom. 5. 1. phil. 1. 23. gal. 5. 17. job 14. 4. rom. 7. 19 gen. 18. 27 p●●k . avoth . gen. 32. 10 pro. 3. 34. jam. 4. 6. eccles . 7. 8 mat. 5. 39 , 40. pro. 15. 33 phil. 4. 6. heb. 11. 1. mat. 5. 10. heb. 13. 5. esa . 54. 7 , 8 psal . 139. 8 , 9. verse 10 , 11. psal . 68. 20 joh. 7. 38. joh. 6. 55. rom. 13. 14. rev. 22. 2. ps . 62. 6 , 7. phil. 1. 21 joh. 11. 25 1 cor. 1. 30 rev. 3. 23. esa . 28. 27. gen. 43. 34. gen. 45. 24. 2 cor. 4. 16. ambros . de vitiorum & virtutum conflictus . pro. 30. 15 job 38. 11 pro. 24. 13 pro. 25. 16 mat. 5. 6. ambros . epist . 27. gen. 3. 2. 26. & 33. 5 , 6. &c. acts 27. 18 , 19. 2 sam. 23. 15 , 16 , 17. phil. 4. 6. jam. 1. 17. exod. 5. 2. esa . 14. 14. act. 12. 12. eccl. 5. 13. aelius lāprid . sparkles of glory, or some beams of the morning-star. wherein are many discoveries as to truth, and peace. to the establishment, and pure enlargement of a christian in spirit and truth. / by john saltmarsh. preacher of the gospell. saltmarsh, john, d. 1647. this text is an enriched version of the tcp digital transcription a93709 of text r208461 in the english short title catalog (thomason e1114_1). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 349 kb of xml-encoded text transcribed from 187 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a93709 wing s504 thomason e1114_1 estc r208461 99867414 99867414 119725 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a93709) transcribed from: (early english books online ; image set 119725) images scanned from microfilm: (thomason tracts ; 163:e1114[1]) sparkles of glory, or some beams of the morning-star. wherein are many discoveries as to truth, and peace. to the establishment, and pure enlargement of a christian in spirit and truth. / by john saltmarsh. preacher of the gospell. saltmarsh, john, d. 1647. [36], 334 p. printed for giles calvert, and are to be sold at the black-spred-eagle, at the west end of pauls, london : 1647. annotation on thomason copy: "may 27th". reproduction of the original in the british library. eng christian life -early works to 1800. christianity -essence, genius, nature -early works to 1800. a93709 r208461 (thomason e1114_1). civilwar no sparkles of glory,: or some beams of the morning-star. wherein are many discoveries as to truth, and peace. to the establishment, and pure saltmarsh, john 1647 49958 68 470 0 0 0 0 108 f the rate of 108 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2007-05 tcp assigned for keying and markup 2007-06 aptara keyed and coded from proquest page images 2007-07 robyn anspach sampled and proofread 2007-07 robyn anspach text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion sparkles of glory , or , some beams of the morning-star . wherein are many discoveries as to truth , and peace . to the establishment , and pure enlargement of a christian in spirit and truth . by john saltmarsh . preacher of the gospell . hosea 3. his coming is prepared as the morning . london , printed for giles calvert , and are to be sold at the black-spred-eagle , at the west end of pauls , 1647. to the high and honourable court of parliament . what others have done by the law of your authority , presented before yee their advise in matters of religion ; i shall , from the law of love to your iust authority , present ye , not my advise ( the lord himself advise and counsell ye ) but some things which concern the lord iesus christ , and the peace and prosperity of your kingdome ; and that i may not be disobedient to the heavenly vision , or light of god revealed in me . there are two principles in the world which have these sad , and dark conclusions attending them , the two principles are these : 1. that such as conforme not to the doctrine , and discipline established ; and yet as to the state are good subjects , and peaceably affected , shall be proceeded against by fines , imprisonment , &c. 2. that such as shall speak upon the scriptures , or open them , publikely , or in private , and are not ordained by the laying on of the hands of that present established ministery of a kingdome , shall be proceeded against by fines , imprisonments , &c. the sad and dark conclusions which follow , are these : 1. all the glorious discoveries of god , above , or beyond that systeme , or form of doctrine &c. shall be judged , and sentenced , as heresie and schisme ; and so god himself shall be judged by man , which must needs be a sin , bringing much desolation ; unless they that enact such laws , were that very infallible apostleship for interpretation of all scriptures ; as the first apostleship was for writing all scriptures . and is god , a god of the iewes only , is he not a god of the gentiles also ? that is , is god limited to one sort of men ? thou thoughtest ( saith god ) that i was altogether , such a one as thy self ; that is , a god meerly of one image or figure : behold , the heaven of heavens cannot contain him , he dwelleth not in temples made with hands , and where is his habitation , and who hath known the place of his rest ? that is , what is man that he should conceive that god is only in a place , or temple , or form of worship , or systeme of doctrine of his forme or making , since the time is come , that we do no longer worship in this temple , nor at ierusalem ; but they that worship , must worship in spirit and truth ; which truth , is he only who is the truth . 2. many thousands of pretious christians shall be under delinquency , as to fines , imprisonment , &c. and under the scandall of hereticks and schismaticks ; because not seeing by that one light , nor believing in that one proportion of faith , nor receiving such interpretations and consequences of scriptures , for the very scriptures themselves ; and by such persecution , the civill power which is received from god , shall be turned against god , or against the more spirituall administration of god ; and so gods administrations dashed one against another . saul , saul , why persecutest thou me ? touch not mine anointed , and do my prophets no harm : not as having dominion over the heritage , orlordship over faith . 3. that were to set up the church politie of the iews amongst christians ; and not according to gods divine apointment , but mans ; for god in that first politie of the iews church under the old-testament , joyned to the kings and magistracy then , a priesthood with vrim and thummim ; and prophets anointed of god as a certain , true , infallible , directive power for ordering that way of administration ; but this way of christians now , without any such warrant , or appointment of god brings back again the same church politie , under the new-testament , which was typicall as to christ the king , and priest , and prophet , and joyns to kings & magistracy now , a ministery less of god , less certain , less true , not infallible ; so as all texts , instances , and examples brought from the old-testament of the kings , princes , and magistrates of israel , compelling to the worship of god , without proving the continuance of the same church politie under the new-testament ; and the like priesthood , and prophets accordingly sent of god to direct them , is all invalid , and of no effect as to such proceedings . 4. the infinitely abounding spirit of god , which blows when and where it listeth , and ministers in christians according to the gift , and prophesies according to the will of the almighty god ; pouring its self out upon all flesh , giving out the word and making the company great , who publish it , even this almighty , all glorious , infinitely abounding , dispensing , and revealing spirit , is made subject to the laws & ordinances of men , to the pleasures and wills , to the measures and forms of men , to outward ceremonies , as ordination , &c. god must not speak till man give him leave ; not teach , nor preach , but whom man allows , and approves , & ordains . 5. this making laws for punishing all that conforme not to the doctrine and discipline established , destroyes the true interests of all states and kingdomes , excluding all societies of men , but of one sort and forme , though never so peaceably affected , or obedient as men and subjects , respectively to the state , and civill government thereof , and was never found in any state , or church politie by divine appointment , but in that one nation of the iews , whose politie , as to such a form , god himself peculiarly made , owned and preserved , and the lord iesus himself fulfilled and dissolved . for heresie and schisme , i know ye ought not to tolerate any , but to let them bear their own judgement , which is spirituall admonition , church-censure , rejection , excommunication ; which if effectuall , as all true , right , spirituall censures have been and are , is that just proportionable judgment for such gospel-sins , if not effectuall ; then the insuffiency , weakness , unprofitableness of such as assume such church-power , and censures , will appear before ye . and as to that point of the present ordination , which some have so pressed upon ye , distinguishing to ye , that their ordination was from the bishops , as ministers , not as bishops . right honourable , consider , that distinction cannot be , for there was no such thing as ministers in the church of rome , or of england as to this successively pretended ordination ; but priests , and bishops , or episcopacy , and priesthood : and surely if episcopacy doth not , yet priesthood doth altogether evacuate the essence of ministery now under the new-testament as by such ordination : and how much more rationall are their arguments , who hold their ministry lawfull , from the lawfulness of episcopacy ; then those , who deny episcopacy , &c. and yet have no ordination but from them . for this christian-liberty , it is such as preserves not only the outward peace of christians who enjoy it , but the peace and prosperity of kingdomes , and magistrates , who establish it ; and the life , glory , and happiness , destruction , and death of kingdomes is wrapped in the christians life or death : they are the parts and members of christ , the apple of his eye , his jewels , his anointed , his prophets , his children . as therefore ye look to be prospered by this spirit of god ; as ye look for wisdom from this spirit of god to govern this state ; as ye look for comfort from this spirit of god in all your distresses ; as ye look for gifts from this spirit of god in all the administrations ; as ye look for the sweet spirituall breathings and refreshment from this spirit of god in all the severall changes of this creation : love , preserve , indulge this spirit ; quench not , oppose not , oppress not this spirit : confine it not to one outward form or fellowship of men , which are not that catholick church , that apostleship of infallibility ; and they that are spirituall , live in that spirit & truth , which makes them free indeed , and it is below that spirit of god , to petition liberty of conscience in spirituals , from any men or magistrates in the world ; because god will make ierusalem a cup of trembling to all nations , and a stone of astonishment ; and the spirituall christians will rather hold forth such things , to bear witness to the truth , and to desire all to forbear persecution , as much for their own sakes who persecute , as for theirs who are persecuted . and for that just power of magistracy , i acknowledge it a power ordained of god , for administration of iustice and righteousness in the societies of men , and nations ; a minister of god for good , a terrour to evill works ; and that we are to be subjest to every ordinance of man , for the lords sake ; and for this cause we pay tribute to whom tribute ; honour to whom honour : and all societies of christians by no pretence of religion , or liberty for the worship of god , are to resist or disturb the civill administration of this power : but as to that consideration ; all christians are to suffer according to the will of god , ( all lawfull ways for preservation of states and kingdomes still excepted ) and all such magistracy are to preserve their respective states , by all wholesome , lawfull , cautionary lawes and ordinances in peace ; so as while liberty or indulgency , as to the tender consciences in religion is spoken on , yet no less security of the state , no diminution to the just power of magistracy ; no less preservation of the peace of the kingdom is desired by those that are truly spirituall . and though many suffer under the name of hereticks and schismaticks before ye , for not conforming to the present doctrine and discipline established ; right honourable , consider , whether this doth not call in question all the very present doctrine and discipline so established ; for by this very thing of judging all inconformity to the present worship and form of things to be heresie ; by the same , all this present form of worship and confession of faith is judged heresie and schism , to the late former government , and doctrine established in the church of england : this present synod of men being no more that visible catholike church , and infallible apostleship , then the former were , so as the changing the former articles of the church of england into a new confession of faith , the episcopacy into presbytery ; and so altering both the fundamentals in religion and the discipline , is equally new light and heresie , as to the former doctrine and discipline : ( and if it be objected ) but this present synod , are men of more light and piety then the former , and so they establish more truth , and bring in more reformation ; if so , why is there not more love , more peaceableness , more self-deniall , more power of godliness , then there was in the suffering bishops , and the preaching lay-martyrs then ; who loved christ in himself , and in one another . and now ( noble senators ) since very worthy things have been formerly done by ye unto this nation ; let not your sun set in a cloud , nor your light shine upon those that have loved you as the moon once upon the water , making it of the colour of blood ▪ are ye not come to the kingdome in peace ? are not the gleanings of ephraim in the vintage ? did not david say , shall any man be put to death this day in israel ? the lord enlighten ye ( if it be his will ) more and more , in the knowledge of iesus christ , and of the love of god , and of all who have any thing of god in them , and let you see those things which concerne your peace in this your day . your honours humble servant , john saltmarsh . to all true christians . friends , the only scope of this book , is to minde ye of an higher excellency , than meer created things can afford ye , of the truth as it is in jesus , or in spirit . and of that unity of spirit which christians should live in , under their severall forms and attainments , and i have not held forth any discovery of truth , or of any higher dispensation , so as to darken too much other dispensations in which christians live , or to lessen and undervalue their attainments , but only to be faithfull in the power of god to his discoveries in my own spirit . i desire we may all bear one anothers burdens , and consider , that god is in all his severall dispensations , and measures , and christians are not to hasten out of any till the lord himself say , come up hither ; and the stronger are to bear the infirmities of the weak . i am not against the law , nor repentance , nor duties , nor ordinances , as some would say : so as all these flow from their right principle , to their right end . i am not against the setling of church-government prudentially , as now , so as all of another way be not persecuted . because i know god hath his people under severall attainments and measures , and is to his people in all these , in his meer grace and love , as formerly to the bishops and thousands of weak christians in queen elizabeths , and queen maries dayes of martyrdom , in their forms . i am only against any form , as it becomes an engine of persecution to all christians differing from it . i am not against the sitting of an assembly or synod at westminster , that are so perswaded , because , that is but to allow such liberty to others consciences , as we desire our selves ; and surely if they would propound such things only as they have received , or they are in conscience perswaded of to all the kingdom ; and so leave it to the spirit of god and their ministery to perswade and convince all others , and not desire power from others to compell ; this were but to minister as they had received . i have stated some things , and truths , as they are held in those very grounds ; the spirit of god in the reader may judge truth without any determination of man . i have spoken concerning the libertyof some that are spirituall in outward things of worship and disciplinewithout sin , yet of no other , but as the wisdom of god shall direct to edification , and with care of offence , and scriptures allow : to the weak i became as weak ; to them that were under the law , as under the law ; to them that were without law , as without law , though not without law to god ▪ now in this scripture , liberty to things of former institution by god and of no such institution , 〈◊〉 discovered ; those words , under the law , contain liberty to things once instituted , and those words , without law , to things no●instituted , and therefore the apostlesaith , we know , an idol is nothing , howbeit , there is not in every man that knowledge ; and again , to the pure all things are pure , and that , that goes into the man , defiles not the man . and yet i know this very truth , as well as that of the grace of god , and all other truths may be turned into wantonness , and licentiousness , and not pure christian liberty . i am for the knowledg of god in the father , son , and spirit , and for true christianity , as it is in life , and spirit , and power of godliness , and for love to all ; but to the sins of all , we are circumcision , which worship god in the spirit , and rejoyce in christ jesus , and have no confidence in the flesh . i have spoken of the true christian under that more grosse form of episcopacy , not approving that form , but in order to higher and more spirituall discoveries ; and this i do , because i finde god in lower as well as higher , in purer as well as more corrupt administrations ; and in tenderness and respect to many thousands in this kingdom , and many other kingdomes , who are not yet out of this form , and yet god may be in them , as in germany , sweadland , denmark , in england formerly and of late , god having his more spirituall times for them , as well as others . i have spoken of things here sometimes very briefly , because i finde less of man in writing the substance and truth of things , so far as revealed in us , then in tedious discourses and paraphrases , which are many times rather the works of reason , and wit , and art , then of the spirit of god ; and i have writ not in that common method of men , because i received it not accordingly . i finde two things which make some outward ordinances so exceedingly , and in divine right stood for : the one is , an opinion , that there is a very modell in the letter of scriptures to be discovered ; which is to reduce christians to bondage again , and to a form without those very gifts , which is not to be found in the word . the other opinion is , that the setting up such a form , is an immediate way of fixing god , and his spirit upon it , which indeed is a finer kinde of idolatry , to conceive that god enters into outward things , and conveighs his all glorious , and almighty spirit by them , when as they are only signs , figures , and images of more spirituall things enjoyed , or to be enjoyed ; and that of gods appearance and conveyance of himselfe in outward things , according to this opinion , is such as the papists hold , as to images , & to things conferring grace ex opere operato , and all idolaters accordingly , conceiving that god immediatly informs , & glorifies , and spiritualizes those formes , and figures to the beholders ; as the israelites when the calf was made , cryed , these are they gods o israel . i know ordinances used in their true nature , and as things that are the parables , figures , and types of spirituall things , are not to be rejected , but many christians do sweetly partake of them in this their state of weakness and bondage , wherein god makes heavenly things appear by earthly , that men , as thomas , may see and believe , though blessed are they that have not seen , and yet do believe . all i have now to say to ye , is this : something of a mysterie of god , and something of a mysterie of satan . that of god is this , that the lord doth in much wisdome suffer the weaknesses of some spirituall men to come forth : and by this , he carries spirituall things in more mystery , and manages the glory of his spirit through wayes and things which are an offence , and scandall before the world ; by which some stumble and fall , and are broken , christ was set up for the falling as well as rising of many in israel . that of satan is this , to observe how he fortifies corrupt nature against the spirit of god ; which spirit he knowes can only destroy his kingdome , and reveal the kingdom of god ; and therefore counterfeits the spirit by false revelations and appearances ; transforming himself into an angell of light , and then casting all this as a scandall , upon the pure spirit of god by reproaches , viz. of praying by the spirit , and preaching by the spirit , and new revelations , and new light , thus making the world blaspheme , and the weaker saints afraid of the glory of the spirit , lest it prove a delusion . the table . the two creations , or natures of flesh and spirit . pag. 1. the true church . 15. antichrist within us . 24. the doctrine of baptisms . 26. the baptisme of sufferings . 27. the baptisme of water , or of john . 29. the baptisme of the holy ghost , or gifts . 33 the baptisme of christ . 37 the diverse ministery , with the ministery of christ in his saints . 41 the passage from lower ministrations to higher . 56. the baptists . 78. the spirit and life of outward ordinances . 84. the christian under prelacy , presbyterie , baptisme , independency , &c. 93. the christian in truth . 102. the witnesses in sackcloth , what . 105. magistracy a power ordained of god . 135. the discerning of spirits . 141. principles of war and peace . 149. in order to peace , and suffering , and love : 1. the will of god . 154. 2. god changing dispensations . 157. 3. the law of nature and grace . 159. 4. the gospel method of victory . 161. 5. how resistings in some , are of the flesh , and of the law of nature in others . 162. 6. the advantage christians have of bondage . 164. 7. upon what account the purest and freest outward liberty is . 166. 8. a word concerning heresie and schisme . 170. heresie . 173. schisme . 175. 9. truth . 177. the mysterie of true christian liberty from god , not from man , or the power of man . 182. a discovery of the highest attainments of the protestants generally in the mysterie of salvation . 185. of faith . 189. a further discovery as to free-grace . 190. a discoverie as to the generall point , or christ dying for all . 196. the last discovery , and as some say , the highest and most glorious , concerning the whole mysterie of god to men , and this creation . 198. an additionall concerning antichrist and the mysterie of iniquity . 208. the severall attainments of the common protestant . 218. the generall redemptionist . 219. the free gratian . 221. a discovery of prayer . 223. a discovery of the law . 235. a discovery of duties and works . 242. a discovery of outward ordinances . 244. a discovery of the jewes , and their conversion . 248. all false worships and wayes practised in conscience , or in liberty , will be destroyed in christs day . 251. a discovery of christ in us . 254. the fiery tryall . 256. god in heaven , or in a place of distance , as to our infirmity . 262. the spirituall sabbath . 265. the gospel as in its own glory , and as in the scriptures of the old and new testament . 267. assurance of salvation . 274. the knowledge of god according to the various dispensations of himself . 280. a farther discovery of the mystery of salvation in the gospel-administration , and its own glory . 285. the seekers attainment , with a discovery of a more spiritual way . 289. the grounds both against liberty of conscience , and for it , clearly stated , for all to judge . 298. the grounds for liberty of conscience , which are strongest & are all commonly known . 302. a mystery , or a christian following the appearances of god through all created things 314 ▪ a post-script to mr. gattaker . 317 ▪ a pretended heresie . 323 ▪ a short epistle to m. knollys ▪ 327 ▪ faults escaped in printing . page 32 for circumcised with him in baptism , reade circumcised with him in circumcision , buried with him in baptism . page 106 for to the restored , reade to be restored . page 124 these words [ the church of laodicea ] is to be printed in the same line with naked . p. 145 for which the , reade which in the . p. 18● for and in things , reade as in things . p. 203 the words and full are to be left out . p. 222 f. in the crucifying , r. not in the crucifying . p. 224 f. out , r. but ▪ p. 229 f. or , r. are p. 233 f. hath been , r. which hath been . p. 268 f. go , r. so . and for probable , r. parable . p. 269 f. with , r. which . p. 276 f knowledge god , r. of the knowledge of god , p. 279 f. are , r. ●p . 281 line 4. f. increated , r. in created . p. 260 f. this , r. and this . reader , what other faults there are in the printing , which i hope are few or none , thou art desired to excuse them , by reason of the authors absence . the two creations or two natvres of flesh & spirit . these two creations are two distinct natures , from whence all things of flesh and spirit come forth ; the two adams are the two seeds , roots , or principles of these two natures or creations , the old and new ; so as in the knowledge of these two there opens a prospect both of heaven and earth , of the first man , and the second , who are the scean or womb of al things carnal and spiritual , and into whom are gathered up all the mystery of christ and antichrist , and from whence the mystery of both are brought forth before those that are spiritual , the spiritual man judgeth all things . the first adam is the root of all fleshly creation and excellency ; the glory of the first creation is gathered up into him , as the light into the body of the sun , the life of angels , or spirits , of sense or beasts , of nature or vegetation , is all in him : so as man is all created excellency in the mapp , or abridgement ; and god , making his tabernacle with man , dwels at the same time with all his creation ; man being the glorious and bright summ or whole of the creation , was a figure and type of the son of god jesus christ : and therefore he was said to be made after his own image , which image was iesus christ , called by the apostle the image of the invisible god , the brightness of his glory , and express image of his person . and while man was thus in the image of god , and stood and lived in commmunion with god , walking in that paradise , or that glory of his first creation in obedience to god , and participation of god , he was the image of all , or any created excellency , as it was , or is , or shal be in order to a more excellent life , to a life out of it self , in him , who is the fountain of life . and while man was in this communion and dependency to god , as he was made in his image , or as he was the likenesse , and similitude of god , he was the figure and image of iesus christ in his new creation , or whole body or saints , who know no other life , than in god , whose springs are all in him ; the lord god being their everlasting light , and their god their glory . while they , like the golden candlestick in zachary , are fed with the golden oyl that is continually flowing and issuing through the golden pipes . the excellency of this first creation is but earthly , or fleshly in the spirits account , and as it stands in distinction to the second creation , or new man , or lord from heaven ; so as the circuit or furthest attainment of man in this creation is but to things of this creation , from things of rational and angelical glory , to things of lowest , and most earthly life or excellency , of which solomon was an image : as his heart was large like the sand on the sea-shore , and as he was wise from the cedar in lebanon to the wormwood in the wall ; from the highest to the lowest part of this creation , comprehending all from the top of this creation to the bottom ; and seeing the face of god in this , more darkly , as in a glass , the invisible things of him , being clearly seen and understood by the things that are made even his eternal power and godhead . now all this excellency and glory of the first man did leave god , being tempted of the woman , and the serpent , which were a figure of fleshly wisdom without god , and of the weaknesse of this creation in its own nature , as it was drawn away and enticed from its life in god , and communion with god , to live in its self , or own life , and to be to its self what god should have been , wisdom , and life , and righteousnesse , power and strength , and preservation , and all things . and as it left god , life , and communion in him , was a figure , or image of this creation , departing from god , and living out of god ; and now , according to this independent subsistence or life from god , it apostates and degenerates into that nature which is called the seed of the serpent , the old man , the mystery of iniquity , which appeared all along in the cursed figures or types of cain , of esau , of ishmael , of the children of the bond-woman , of iudas , of antichrist , of the whore of babylon ; so as all the knowledge of sin , of all fleshly abominations , whether more spiritual , or carnal , are discovered in the knowledge of this first man thus discovered as he lives not in god , nor in communion with god , and lives a life distinct from the life in god , and all his actings and workings are from his own life , his life of this creation , and to himself , not from god , nor to god . the second adam or jesus christ is that quickning spirit , or lord from heaven , and is the root of all the second or new creation , which is created according to god in righteousnesse , and true holinesse , which righteousnesse is called the righteousnesse of god and true holinesse , which is an holinesse more glorious then the holinesse of the first creation , an holiness which is of god , not of man , and therefore true holinesse , or holiness in truth . this jesus or second adamas he is spirit is called theimage of the invisible god , the brightnesse of his glory , andexpresse image of his person ; is the life manifested , the word of god , he that is alive for evermore , the alpha and omega , the beginning and theending ; this is he who is the wisdom , mind , or understandingof god , and was in god , and is the immanuel , or godwith us , or god making histabernacle with men . this jesus christ is that glory of god in which the father is revealed , and so none knows the father but the son , and he to whom the son wil reveal him . this is he who being in the bosome of god declares him to the sons of men , and so rejoyces in the habitable parts of the earth . this jesus christ is therevelation of god , even thefather ; this is the glasse orchrystal of god , in whom we with open face behold , as in a glasse , the glory of the lord , and are changed from glory toglory . the sons of men taken into this glory of the son of god , are that new or second creation , that new ierusalem , which came down from god , the city of the living god , the spirits of just men made perfect , the new creature , the heavenly men ; as is the lord from heaven , so are they that are heavenly ; the spirituall men of him who is the quickning spirit ; so as jesus christ is made unto us the wisdom , power , righteousnesse , sanctification , and redemption of god . this iesus christ is the root , seed , principle , or original of all this new and heavenly life , glory , and spirit to the sons of men , wherein they enter within the vail or flesh , which is the first creation , beyond which is this glory , and light ; the vail of this first temple or creation being rent by him who crucified all flesh through the eternal spirit , and entered into his glory , and is now passed into the holiest through whom we have access to god , even the father , through the blood of the everlasting covenant ; which blood was the first creation and excellency crucified to the very life and blood of it ; this was the seal or mark of the new testament in his blood . this son of god is he who came to restore the first creation from its enmity to god , and so in that ministry of his flesh became the word of reconciliation , by which the world was reconciled unto him ; and in this creation wherein man had sinned and departed from god , living in his own life , the son of god was manifested in this creation to condemn sin in the flesh , and to take away sin , and to fulfil the righteousnesse of the law in the flesh of this first creation , the law being weak through the flesh ; and thus he was made sin for us who knew no sin , that we might be made the righteousnesse of god in him ; not only righteousnesse according to the law , christ being the end of the law ( for righteousnesse ) to every one that beleeveth ; but the righteousness of god , a righteousness of more glory and excellency . the son of god did not only fulfil this , bringing home this first creation , or man to god , according to his first excellency and communion with god ; but in this appearance in the flesh he was a figure of god whose design is to make his saints his temple , his tabernacle , his body , his new creation , his new creatures , his habitation or house , and god thus manifested in flesh was a figure of that mystery of godlinesse in us , or god becoming an immanuel , or god with us . and in his crucifying all this first glory in which hee appeared , revealed that old design of god , that mystery hid from ages , and now made manifest to the saints ; nayling all the flesh of his saints to the same crosse , and being lifted up draws all men unto him , which is the mystery of the gospel , or christ crucified ; all the life or excellency of this first creation , being crucified in the saints as in christ , whereby they enter into their glory as he did into his , and are in the same glory of god made one , as he and the father are one . this is that fellowship of christs death , sufferings , and resurrection , spoken of by paul , into which the christian is received . and now all things of this new or second creation , as they are spiritual and heavenly , are only in and through the same spirit , and discerned in the same spirit . and the whole christ , or son of god , is head and body , he and his , who shal enjoy and live with god in one spirit , when god shal be all in all , and the fulnesse of the stature of christ grown up to be the body of him who filleth al in al . and jesus christ in this consideration of the whole man , nature , or body in which god is revealed , is the beginning of the creation of god , the first born of every creature , in whom all things subsist . the true church . that is the church or body of christ which is baptized by one spirit into oneness and unity of spirit , a unity or incorporation with christ , being made perfect in one ; even one , as thou father art in me and i in thee . this body is that wherein all the members live , and arequickned in one and the samespirit with christ , and in this unity if one member suffer , all the members suffer with it . all the members of this body have the same care one of another . this body is spiritual , and al the members of it spiritual ; because christ is the head of it , and he is a quickning spirit , and the lord that spirit . that is the true church , which is the temple of god , where god dwels : ye are the temples of the holy ghost , jesus christ is the chief corner stone of this temple , elect and precious ; this is the temple which the angel measures with a golden reed and the altar thereof , or the eternal spirit , upon which all the first creation is offered in the saints as it was offered in christ , who through the eternall spirit offered himself , leaving out the outward court , or the flesh and first creation , and all outward administrations , which are given to the gentiles to tread down . the tabernacle and temple were figures of this wherein god and the glory of god appeared ; and all gatherings , communions , or fellowships called churches in the gospel , were clearer types of this . this is the church which is the pillar and ground of truth , the generall assembly and church of the first born , which are written in heaven . this is the church to which jesus christ is all , and in all , filling all , the apostle to thischurch , the prophet , pastor , and teacher , preaching to it , prophesying in it , feeding it , and watching over it , and teachingit , so as all are taught ofgod . this is the church against which the gates of hel cannot prevail , having iesus christits rock and foundation . this is the church to which all the promises of spirit , life , and glory are made to the beleevers and members that are in this fellowship and of this church . and into this church all are admitted through the spirit of christ , and all are discerned members in the same spirit , and tryed by the spirit . and this church of christ being thus baptized by spirit into one body , is not to be divided by any outward things which are of this creation , which are visible , outward , and perishing ; or by any fellowship and ordinances below the glory of the spirit , which are part of the first tabernacle ; nor are the members of this spiritual church to be divided by any schism or division , procured or effected by any principle less , or less excellent then the spirit of god . and therefore whatsoever fellowship in pretence of church-notion , or baptismnotion , or presbyterial-notion , shal cast it self into any model of the letter , which allows not communion with other beleevers in spirit , in whom the power of the spirit , and of christ cannot be denyed , but to be visible and apparent , though not in the practice of some particular ordinance ; such fellowship wil in the day of the lord iesus or clearer revelation of christ , see how they have offended many little ones , whom in these outward things they ought to have pleased to edification , the law of love , and spirit or life being more royal and excellent , then any worldly rudiment whatsoever . the true personal raign of christ as it is spiritual . the lord jesus is entered into his glory , having crucified flesh , and sits at the right hand of god , or in the choycest glory of the father , where he is the lord that spirit , and the lord of glory . the lord iesus must reign til he hath put all his enemies under his feet : he fils all administrations of dominion , iudgement , power , and magistracy , in the world , which is part of his kingdom here , all judgement and power in heaven and earth being committed unto him ; yet this is not his spiritual reign , though administred by him who is in spirit . the lord jesus hath a kingdom inward and spiritual , the kingdom of god is within you , the kingdom of god is righteousness , peace , and joy , the kingdom of god is in power . the lord jesus denyed his kingdom to be of this world , or to come with observation , as lo here , or lo there , as the glory of the world , and the kingdoms of the world is in its appearance . the lord jesus his coming is as lightning from east to west filling heaven ; lightning is a glory without figure , so shal christs coming and revelation in spirit be ; for as the lightning lighteth from one end of heaven to the other , so shal the coming of the son of man be . the lord jesus his coming is in spirit and glory , in revelation in his saints ; he shal come to be glorified in his saints , and admired in all them that beleeve . the lord jesus reigns already , all things are put in subjection under him , death , and hel , and sin , and antichrist , and the wicked ; only we see not all yet put under him . jesus christ reigns inspirit , only his reign appears not yet , now are we the sons of god , but it doth not appear what we shal be ; but when he shal appear , we shal be like him . all the prophesies , and promises of glory , and a kingdome of antichrist to be destroyed , of the great battels , of the thrones , of the new ierusalem , of him on the white horse , the lord of lords , and king of kings are most glorious in spirit , and most suitable to christ in the glory of his father , and for any other figure of christs reign or kingdom , in any fleshly glory , political or monarchical kingdom , according to any pattern upon earth ; these conceptions or notions are occasioned by the allegories , and allusions , and parables the spirit speaks ; which they that are weak and carnal , as some disciples and pharisees were , take more in the letter then in the spirit . antichrist within us . that antichristian mystery which seems to be working in so many figures , and shapes without in the world , and makes up the truth of those scriptures of the beast , and the whore , and the false prophet , &c. flows only from the antichrist within us , or the mystery of iniquity which lies in the flesh , or old man , or man of sin , the son of perdition , as in the root , seed , or principle ; and in us you may finde all the delusions and deceivableness of unrighteousness , with all the severall figures it appears in , in the revelation , and epistle to the thessalonians , and the spirit of that naturall man in us acts all that wickedness in us , which in the world comes forth onely in images more visible , and fleshly : and to the destruction of this antichrist we should look , and lay the axe to the root of the tree , carnall wisdome ; self-righteousness , high imaginations fleshly apprehensions of god and christ , changing the truth of god into a lye , with all the false testimonies of our own spirits for the spirit of god , the counterfeit sealings and assurances of our carnall hearts , the deceiveableness of carnall reason , with all other actings of the flesh . the doctrine of baptisms . the doctrine of baptisms is such a doctrine as cleerly and spiritually understood , and opened , will establish the spirits of many christians , who are much in the dark in these , not distinguishing nor discerning the baptisms as they are in their own nature , and in spirit , or as the truth is in jesus . the baptism of sufferings . the baptism of sufferings is that passion ▪ crucifying and death , which the body or flesh of christ was to be baptized or washed in ; can ye be baptized with the baptism that i am baptized with ? the baptism of sufferings is that , in which the lord jesus was to be perfected according to the flesh ; it behooved him to make the captain of our salvation perfect through sufferings . the baptism of sufferings is that jordan ; that stream or flood of passions which all the spirituall israelites were to pass through ; this was that river of brimstone , which is kindled from the breath of the lord jesus , himself , through the flowings of which he was able to conduct all his , and land them safely upon the shore or land of promise , or on the other side jordan ; i have a baptism to be baptized with , and how am i straitned till it be accomplished ! this baptism of sufferings is that , in which all the whole flesh of christ is to be baptized , all which flesh is not that onely which christ appeared in , but that of his body or members , with the baptism that i am baptized with , shall ye be baptized , that i may fill up that which is behind of the afflictions of christ in my flesh , for his bodies sake , which is the church . the baptism of water or of john . the baptism of water , is johns ministry unto christ ; i indeed baptize yee with water unto repentance ; the baptism of water was a legall washing , and therefore reckoned amongst things that are legall , the first tabernacle stood in meats and drinks , and divers washings and carnall ordinances , which divers washings are called baptisms in the greek . the baptism of water was therefore in its ministry administred by iohn , who was a prophet nearer the more cleer revelation of jesus christ then the rest , for a greater prophet then iohn hath not risen , and therefore this ministration was administred by him who was a prophet , or one rather upon the account of the law , then the gospel , for he that was least in the kingdome of god is greater then he . the baptism of water was not given in christs ministery to his disciples or apostles , who , when he sent them out to preach first to the iews , gave them not one word to baptize ; the lord iesus was baptized by iohn the minister of water to fulfill righteousness for his , the righteousness of washing which was legall as circumcision , therefore we are said to be circumcised with him in baptism ; the baptism of water was performed by the disciples , and apostles of christ in the name of the lord iesus , as all other legall ordinances were , for circumcision and all was to christ , who was the end of the law ; but iesus christ himself never baptized any , never was an administrator of it in his own person , he baptized none but his disciples , so as his disciples baptized none , as his onely ministration , but as from iohn , and as in his ministration unto the lord iesus , and as a ministration which was begun by one who was so eminent a prophet , and so acceptable to disciples that were weak and legall . the baptism of water was more used by those apostles or disciples , which were jewish , and to the jews as peter who had the apostle-ship of circumcision , and so did judaize more ; then by the apostle who was less a iew , and had not seen christ in the flesh but in the spirit , and was an apostle to the uncircumcision , and professed he was not sent to baptize , but to preach the gospel . this baptism of water was called a baptism of repentance , and of manifestation to israel , because that comming of christ in the flesh was the first opening of the mystery of christ in flesh , to those who were under sin and bondage , as the iews and the gentiles were . the baptism of the holy ghost , or gifts . the baptism of the holy ghost or gifts , is that baptism which is said to be more properly christs ministration , he shall baptize yee with the holy ghost and with fire . the baptism of the holy ghost or gifts , was that baptism which the lord jesus promised his disciples to fulfill upon them , and upon their ministration , go teach and baptize all nations , in the name of the father , and of the son , and of the holy ghost ; and lo i am with you , &c. or , i disciple those nations , and baptize them with the holy ghost in your ministration ; for we all know that apostles and disciples could not disciple or baptize any : who is paul or who is apollos ? and this ministration of the holy ghost , or gifts was to last that age , for so is the greek , not for ever and ever , or to the end of the world , as is commonly read , but to the age , or during the time , or for the fulfilling of that ministration . the baptism of gifts or the holy ghost was administred from christ , in the disciples ministration , be baptized and ye shall receive the gifts of the holy ghost ; for the promise is to you and to your children , &c. which promise is that of gifts or the holy ghost , which was that thing promised by iohn upon christs ministery , he shall baptize with the holy ghost ; and was promised by jesus christ himself , ye shall be baptized with the holy ghost , &c. and paul laid his hands on them and they received the holy ghost ; and the holy ghost fell on them , this was a promise in the prophets too . the baptism of the holy ghost or gifts and fire was in figure : gifts held forth the flowing of a more spirituall nature , or of the spirit upon those who were true spirituall disciples ; and fire was a sign or figure of the power of the spirit , in the spirituall disciples , burning up and destroying flesh , and the body of sin in them , even this first creation , upon which it fell , for it sate upon each of them in fire , signifying , by its resting upon their flesh , what part was designed to loss and purification , the fire shall try every mans work of what sort it is , if any mans work be burnt he shall suffer loss , but he himself shal be saved , yet so as by fire . the baptism of christ . the baptism of christ which is his own proper and spirituall and onely ministration , is that , by which all true christians are baptized into fellowship with him , and oneness with him ; and so becomes wholly washed in the new creature , or new man , or baptized into the very name of the father , son , and holy ghost , of which that baptism administred in gifts , or the holy ghost by the apostles , more visibly was a sign . the baptism of christ , who is the lord that spirit , the image of the invisible god the quickning spirit , is that one baptism spoken on in ephes. 4. one lord , one faith , one baptism , for jesus christ administring in himself , and his own spirituall nature , can onely make us thus one with himself , and with his own body . the baptism of christ thus administred in his own spirituall nature upon his , is that very baptism by which we are in the fellowship of his sufferings and of his death : as many as are baptized into christ , are baptized into his death , and as many as are baptized into christ have put on christ , so as this baptism by which we are all baptized into christ , and put on christ and his death , is spirituall ; for christ can not be truely put on , nor any thing of his , his sufferings , death , or resurrection , but in spirit and truth , whereby we are truely crucified and dead with him , to our selves and the world ▪ and alive with him in one spirit ; the same spirit that raised up iesus christ , shall also quicken our mortall bodies . the baptism of jesus christ is that whereby we are baptized into his body ; now his body is a spirituall one , and fashioning like his glorious one , by one spirit we are all baptized into one body . the baptism of christ is that whereby we are compleat in him , now we are compleat in him , onely by being one with him in spirit , and nature , he being made unto us righteousness and sanctification , &c. and thus we are said to be circumcised with the circumcision made without hands , and buried with him in baptism , wherein also we are risen with him through faith , or spirit ; so as we are baptized in him as we are circumcised in him , that is , we are all in him , and as the circumcision is without hands , so is the baptism , it being the apostles whole business in this chapter , to take us and the colossians up higher then rudiments , which perish with using . the baptism of christ is that true spirituall washing and clensing wherein all his are baptized , not the putting away the filth of the flesh , but the answer of a good conscience towards god by the resurrection of iesus christ , and this is the baptism which is said in this place to save us , as noahs ark did those eight persons in figure , therefore saith the apostle , the like figure whereunto baptism doth now save us . the divers ministery , with the ministery of christ in his saints . under the law there was a priest-hood , the administration of the law and sacrifices being gathered up into one tribe , that of levi ; none was to take this office , but he that was called of god as was aaron . under the law there were prophets , as moses , samuel , elijah , isaiah , ezekiel , &c. the interpretation of the law , and the more spirituall revelation of the will of god , were administred by the prophets , or some few to whom the word of the lord came . both priests and prophets were types and figures of jesus christ to come , the the great high priest and prophet of his people as well as in ministery to the people . in the more cleer revelation of the gospell , the administration of christ was committed to a few , or certain disciples in distinction of gifts and office ; twelve of whom were called apostles , and seventy disciples . when jesus christ went out of flesh into spirit , or ascended , he confirmed and setled this ministration , by powring out gifts of spirit , for the more glorious and visible quickning , and spiritualizing this ministration ; he ascended up on high and gave gifts unto men , he gave some apostles , some evangelists , some prophets , some pastors , some teachers for the work of the ministery , &c. during the ministration of iesus christ in the church in this distinction , and diversity of gifts , there were such as were spiritually & visibly gifted accordingly , so as the apostles and evangelists , and prophets , and pastors , were known to be such , both by the saints or people of god , to whom they did , according to their gifts administer , and to themselves , they administring in the knowledge of such gifts of spirit as were in them . during this ministration of iesus christ by apostles , evangelists , prophets , pastors , &c. the disciples that were not in the distinction or number of such , but were onely called disciples , yet did preach and administer as they had received . antichrist , or the mystery of iniquity , came in upon this ministration by gifts and ordinances , and the glory of the spirit and power of gifts went off from the visible church , as the glory of god from the temple to the threshold til it was wholy departed ; this was the falling away prophesied on by paul , and by iohn in his epistles , and in the revelation , in the vision of the churches of asia , and of the beast , and false prophet . all things in the visible churches of the nations were , and are , in the absence of the spirit and of gifts , administred by arts and sciences , & grammatical knowledge of tongues and languages , and according to some spiritual measure received in some , to whom these things are in some degree sanctified and spiritualized . all knowledge and understanding of the original , all interpretation of scriptures is according to the outward and inward administration of both , through arts , sciences , and tongues acquired , and through such a measure of spirituall understanding as each have received . there is no restauration of these gifts of spirit , which were in the first ministration of the church , as of apostles , evangelists , prophets , pastors , teachers , according to the first institution , that is , so as the gifts of all these offices are cleerly to be seen and discerned in spirit , to be the very unction and gift either of prophet , or pastor , or teacher , as in the first ministration , which will more cleerly appear in singling that pure gift of spirit , that is in each , from the habits of arts and sciences , and languages acquired ; and from that spirituall understanding which is in all the saints , according to that work of the spirit , or regenerate part in them , which is one and the same for nature and substance of regeneration with all , so as no super-added , or proper , or distinguishing gifts appear upon any other account , but either a naturall or artificiall , or purely spirituall account ; not upon any account of distinction of gifts and office as at first , when the spirit was poured out , and this will appear yet more in comparing times and persons , and gifts ; our times with the first , our pastors even of all churches with the first , and the gifts of al now with the gifts then : then the spirit of god was poured out in gifts , and the disciples were taught of god , and prophesied and preached from the meer gift , and spirit received ; but now prophets and pastors are taught from another account , viz. upon a more artificial and industrious and humane account , and their regenerate nature ; then they ministred and spake as the oracles of god , then they spake as the spirit onely gave them utterance . the ministery that is raised up to destroy antichrist , or the man of sin , which prevailed against the first ministry and gifts , is to be more glorious , and powerful , and mighty , as the ministry of gifts was more excellent then that of the law ; and so destroyed that power of apostacy that had prevailed upon the priesthood and law then ; so the ministry that is to destroy that mystery of iniquity , which prevailed upon the gospel ministry of gifts , must be more excellent and glorious and powerful then that , and this is jesus christ himself called the prophet whom we are to hear ; and that god of whom we shal all be taught ; ye shal be all taught of god ; and he that shal destroy antichrist by the brightness of his coming , and that angel with the everlasting gospel , prophesied on by john , preaching and enlightning the earth with his glory ; this is the day of iesus christ , whose coming is prepared as the morning . the ministry of iesus christ , this angel of the covenant , is through his people who are his angel , or the angel and messenger to him , as he is the angel to god or messenger , or he that was sent of god ; and this ministry is a ministry of iesus christ in all his saints or people , according to his administration of light , and glory , and truth in them , shining in them to the revelation of truth and the gospel ; this ministry exceeds the priesthood of the law , which was but in one tribe , and one sort of men , and was but a ministry of christ to come in the flesh ; this ministry is of iesus christ the prophet in the whole body of his saints , come in the flesh , and perfected in spirit , and entred into glory . this ministry of iesus christ the great prophet in all his saints or people or body , is a ministry exceeding the ministry of the gospel in gifts of miracles , and other gifts ; for that was in some , this in all , that of men more immediately , this of iesus christ more immediately , that of some gifts , which though excellent in their nature and operations of the same spirit ; yet these might be in such as were not spiritual but carnal , but the pure ministry of iesus christ in his saints , in himself , as he is the quickning spirit and lord from heaven , is in none , but such as are of his body and in one spirit with him . the present ministry of men amongst all the churches at this day according to any appearance of the spirit of god in them , though running through the channel of arts , sciences , and languages acquired by natural power and industry , is such a ministry , as we may hear and receive or partake of any thing of god or christ there , that we find in their administration , though this be not that pure ministry of christ in spirit , as we find the apostles and disciples of christ in the jewish worship in the synagogues , and temple under the apostacy and corruption . and this principle of bodily and local separation i find is both legal , and iewish , and literal ; and is suckt in by the saints from the first gospel-discoveries and from the law , and mosaical principles of separation , and when the spirit of god is more in them , they shal see it , and hath bin , as i clearly find , no little hinderance , and is at this day , to the power of the gospel , and iesus christ in spirit , and the body of christ in the unity of the spirit ; and since our controversies in these outward things and church-ways , &c. have increased the law of love and spirit , and power of godliness hath much abated ; while form and meer letter , and something of outward order have taken up the place . and though this may be an offence to such , as paul saith , who make conscience of the idol : yet we know , saith he , an idol is nothing , nor an idol temple ; but when they shal see the christian as he is in spirit , and the new creation , and no other thing part of him but what is glory , spirit , and life , and that all the law of outward order and form is only a supplement to the absence of the spirit of god , and to order their outward man amongst men to their fellow saints and the world , while the law of the spirit of life is not in them shining , and conforming them in spirit and love to the image of christ : and for my part i am far from denying any gospel form , or way which appears to be the practice of the saints then , because i conceive that saints see gathering and practising are yet under such a ministration , and are to walk in it while they are in bondage and weakness . but on the contrary i am far from thinking these administrations to be our glory , and high point of reformation which our brethren of the independent , and baptism , and presbyterian way do , but in all tenderness , love , and yet faithfulness to them , rather a ministration of bondage and weakness to the saints ; because the scriptures make it clear , calling such ministrations our seeing darkly as in a glass , and seeing in part , and that when the more perfect is come then that which is in part shal be done away . the passage from lower ministrations to higher . the administrations in which god hath appeared , and doth appear yet in some proportion , are these : the law or righteousness of the first creation in which god had communion with man , and man with god , yet rather as with a creator , then with a father , or an immanuel , and in the outward court , or first creation , not in the inward or holiest ; paradise it self being but an image of the excellency of this creation . man having fallen through the temptation of the serpent , or fleshly wisdom , and the espousals of the woman , or the weakness of that creation wherein he was made , hath the first law of righteousness presented to him in a new ministration of letter by moses in tables of stone from god , in which the first glory and excellency was ministred to man in his faln and apostated condition . and because the law or first righteousness was weak through the flesh , there was the lowest ministration of angels , viz. by vision , dreams , &c. added , and likewise a ministration of priests , sacrifices , ceremonies , tabernacle , temple , prophets , by which man might have access unto god and speak with him , yet but in the outward court , or flesh , or things of this creation , though he filled these with another glory , a richer and a more excellent discovery of his love in the promised seed . there was another ministration added of war and peace of the nations , enemies in the flesh , and of a promised land , or blessing in the flesh , and the israelites or iews were to pass under this ministration , through all the enmity , oppositions , and battels of the nation to this canaan , all which was accomplished to them in letter , and in that , in figure of a more spiritual enmity , and kingdom , and glory , which is fulfilled in the more gospel-revelation , when the fulness of time came . the next ministration is something clearer then all these , and something brighter then the law , yet not so clear nor ful as that of the fulness of time , which followed it , or of christ in the flesh , and this ministration was that of iohn , then whom a greater prophet did not rise , yet he that was least in the kingdom of god was greater then he , he was a burning and a shining light : the law and the prophets were till iohn , he was the prophet of the highest , and was sent to prepare his way , and to make christ manifest to israel by word and water , and this was only a ministration in order to one more spiritual , was to decrease , as the other did increase : the baptism of the spirit or fire was to lick up this of water , as in that figure of the sacrifice performed by eliiah the prophet , when the fire came down and suckt up all the four barrels of water . the other ministration was the gospel in the flesh of christ , or in gifts and ordinances something more clear and in more discovery , and revelation ; for the flesh of christ in which he taught , and did miracles , and was circumcised and baptized , was a copy or draught of that ministration of gifts and ordinances , which was as perfect as the first creation in its glory and purity , and yet higher and neerer to god , coming forth in more revelation of an immanuel , or god with us . a further ministration was more neerness and participation of god manifested in flesh , or of christ ; and that was in graces or operations and fruits of the spirit , as of faith , repentance , love , self-denial , humiliation , meekness , all which are a sweet spiritual administration , even the light of the glorious gospel of god shining in the face of iesus christ . another ministration respectively to a more excellent glory to come is that by angels in their highest administration , which is the only angelical and seraphical revelation , being something below the spirit , yet higher then reason , or mans highest principle ; and this iohn received all those more excellent discoveries to be fulfilled in their seasons . there is another ministration of more spirit , of love , meekness , self-denial , suffering , overcoming evil with good , and conquering by receiving in the wrath and enmity of the world , and this i take one of the last and glorious truths , respectively to the flesh and the world , into which god wil gather up his people by times and degrees , from all worldly and fleshly interests and ingagements , wherein they shal be carryed up into a more ful enjoyment of god and conformity to christ in his sufferings , death , and resurrrection . the lord jesus walkt first in this truth , he was led as a sheep to the slaughter , when he was reviled , reviled not again , when he suffered he threatned not . the lord jesus revealed this gospel-truth and distinguished it from the law , which law was , an eye for an eye , and a tooth for a tooth . but he saith , resist not evil , but whosoever shalsmite thee on the one cheek turn to him the other also . ye have heard it hath been said thou shalt love thy neighbour , but i say unto ye love your enemies , bless them that curse you , do good to them that despitefully use you and persecute you , that ye may be the children of your heavenly father . the apostle to the romansreveals this ; dearly beloved , avenge not your selves , vengeance is mine , &c. if thine enemy hunger feed him , if he thirst give him drink ; for in so doing thou shalt heap coals of fire upon his head . be not overcome of evil , but overcome evil with good . the lord jesus prophesied of this , blessed are the meek , for they shal inherit the earth ; through their meekness they shal inherit , through their meekness only shal the jealousie and enmity of the nations be allayed concerning them . iohn in his vision of the latter times saw an appearance of this . here is the patience and faith of the saints , of them that have the commandments and the faith of iesus ; to which that of the apostleto the hebrews answers , there remaineth therefore a rest to the people of god , and he that is entred into his rest hath ceased from his works as god did from his . the last , and more ful , andrich ministration , and mostnaked , is that of god by himselfin spirit to the sonnes ofgod , into which iesus christ the fore-runner is entred , andi saw no temple therin , forthe lord god almighty and the lamb are the temple of it . and this ministration is fulfilled then , when christ shal have delivered up the kingdom unto god ; and this is not only done upon the whole body of christ at the last , but is fulfilled in its particular accomplishments , and mystery of spirit here , there being sound these transitions , passages , and resignations , and exchanges of glory in the saint . he that can receive it let him receive it . the more ful and naked ministration of god by himself in spirit , and i saw no temple therein , for the lord god almighty and the lamb are the temple of it . and as god hath appeared in all these former , saving the last , into which jesus christ hath entred , so they remain stil as figures and as so many several signes or planets in this creation and the other , for beleevers to be born in , and to pass thorough in some proportion and measure till christ hath delivered up the kingdom unto god . god hath appeared in all these former administrations to his people , and they have enjoyed him in these degrees , and distances , and approaches ; and they remain stil as figures , and as so many signs and planets in the first creation and the second for christians in some measure and proportion to pass thorough ; so as he that is of any spiritual discerning in these , may be able to comprehend with all saints what is the height , and depth , and bredth , of gods ministration to his people , and to know saints according to the measures they receive , and the ministration they live in with god . i have drawn out these ministrations in their particular orbs , and spheres , and circles , which i could have folded up in three only , of law , gospel , and spirit , or of letter , graces and god , or of the first , second and third heavens ; but i saw god something abounding and variously dispensing , and i followed him in that fulness and variety so far , as he hath lighted my candle . i shal now discourse a little more generally of all these , and of the passage from these , and of god appearing in these , and his going out from these , til he hath scattered all these vails before him , that he and his may see and enjoy each other with open face , where we shal see as we are seen and know as we are known . the christian passes through several ages and dispensations ; as christ was in the world , so is every christian ; he was made under the law , under circumcision , under baptism , and the supper of bread and wine , and then he crucified all that flesh he walkt in under those dispensations , and entred into glory , for thus it behoved christ to suffer and enter into his glory . the jewish church , or dispensation which was according to moses , and the letter in which they were led out in carnal and more fleshly courses , as in the proceeding against the nations by war and fighting , with all their other legal rites and rudiments were a clear figure of the christian under age , or under tutors and governors , and worldly rudiments . the disciples of christ , according to iohns ministery and christs in the flesh were another type or figure for all disciples of their age and ministry , and the spirit of christ works in all the disciples according to such a way , and proportion , and measure , and dispensation , the heir as long as he is a child differing nothing from a servant , though he be lord of all , until the time appointed of the father . and i could not speak unto you as unto spiritual , but as unto carnal , even as unto babes in christ , i have fed you with milk , and not with meat . and the great and excellent design or mind of god in all these things is only to lead out his people , church , or disciples from age to age , from faith to faith , from glory to glory , from letter to letter , from ordinance to ordinance , from flesh to flesh , and so to spirit , and so to more spirit , and at length into all spirit , when the sonne shal deliver up the kindom unto the father , and god shal be all in all ▪ which last transition , or resignation , or resolution of all into the kingdom of god is not , as some think , only when the fulness of times or ages is come , but is transacting and finishing in parts and members of the body of christ , and is not one single act , point , or effusion of glory , but a perfecting and fulfilling it in the several members of jesus christ , till the fulness of the stature of christ be made up , and the church become the fulness of him that filleth all in all . for the day dawns , and the day-star arises in the heart , shining more and more unto a perfect day ; and he who is the bright and morning staris stil shining into the glory of the sun of righteousness , and the light of the moon shal become as the light of the sun , and the light of the sun as the light of seven dayes , till the lord god himself be the everlasting light , and our god our glory . thus is the christian or disciple of christ , passing on upon the severall degrees , and measures , into the glory of christ , and crucifying each condition as he passes thorough it , as all the disciples have done before : the jews passed out of that of the tabernacle into the temple , and from thence into the flesh of christ , that temple destroyed and raised up in three dayes , a greater then solomon being there , and from thence into christ crucified , and so into a ministry of spirit and life . and the disciples all of them had a measure of time and season in each ministration , and god had his when he filled the tabernacle with a cloud , and the temple with glory , and the flesh of christ with unction or spirit above his fellows ; and while god lived in each ministration , quickning , and glorifying , and acting it for himself , that presence of god and of spirit , was to the disciples like the sun in summer , shining upon them , the candle of the lord shining upon their heads , and his secret upon their tabernacles . but when the line of gods season was run out to its point and extremity , that he would no longer stay there , nor have his glory inhabit in such or such a ministration , then that ministration became but a place of desolation , a solitary place for the satyrs to dwell in , and the screech owle to sing in , that is for the spirit of apostacy and of antichrist or iniquity to possesse and act in . and for disciples to stay longer in any ministration then the lord , or the life and spirit of christ is in it , is as if lot should tarry in sodom , israel with the ark , when god was departed , the iews in the temple , when the vail was rent , and the glory gone off to the threshold , and from thence too ; their house being left unto them desolate , even that house or ministration where the light of god did formerly dwell . as if the disciples of christ that went into the grave should step in and sojourn there where his body had lain , and was risen and gone , seeking the dead amongst the living . the disciples of christ were a true figure of such , who when christ was dead were embalming the body , and would preserve it with spices and ointments when the spirit and life was out of it . the iews were a figure of such who would preserve their law , and the shadows of all their worship , when christ had left them , who was the life and substance of all that ministration . peter and the rest were a true image of such , who in that sword he wore was a true figure of all such as christ suffers in a warlike and defensive posture about his flesh , or whom he suffers to be so far conformed to the fashion of the world , as to guard and preserve those fleshly priviledges of his presence and power amongst them , and in that activity of his to rescue and preserve , that flesh and body in which so much glory and excellency had appeared , and so many miracles were done , beyond that point or end of ministration , which god even the father and the son himself had set , was a figure of all such as should stretch out any dispensation , or ministration of god farther than the line or spiritual sinew of it wil bear . let the reader take notice that this following of the baptist should have been placed next after the doctrines of baptism , but by reason of the authors absence it was misplaced . the baptists . baptism of water being a legall ordinance though a more cleer administration of christ , was administred alwaies by persons of more than ordinary gift and spirit , for in all legall administrations which pointed at and shaddowed christ , still they were performed by some properly and specially , and extraordinarily enabled for that office or ministration , and therefore the tribe of levi was for administration of ordinances then under the law , and abraham for circumcision , moses , and aron , &c. iohn baptist , the apostles , and the more then ordinary gifted disciples and philip , and ananias : not is there any extant in all the new testament who did administer baptism , but they were such as by a power and gift more than ordinary , could make demonstration of their calling to the administration of water , which was first in that way of doctrine performed by him ▪ then whom a greater prophet hath not risen , even by iohn who baptized , and so philip and ananias , the one working glorious miracles at samaria , the other having a vision from god to warrant and glorifie his call to that administration upon paul , and so all the apostles and seventy disciples , were such who went about doing miracles as men excellently gifted for administration , and whereas the scriptures make mention of some disciples as those with peter who did not appear to do any thing more then others ; nor philip , nor ananias at the time of their administration of water , it ought to be sufficient to us , that the scriptures doth set forth iohn baptist and the apostles and disciples that were more than ordinarily gifted , and philip and ananias who had sufficient warrant to themselves by such glory upon them for that office and administration of water upon any , and for those other disciples , surely we see and read enough to tell us , in those that were so gifted ; and in them and their gifts , there is light enough to shew us the glory of those baptists that did undertake to administer , which in the scripture method is sufficient for all others of whom the scripture is silent . and for that of christs disciples , both in iohns time and christs , and after his resurrection , in the acts of the apostles , baptizing by water , we finde this ; that the lord jesus himself baptized none but his disciples , nor did he in his first sending them forth , give them any power to baptize as in his ministery , but they baptized upon iohns account , that of water being his ministration who baptized unto christ as well as they , though not in that cleerness of ministration and doctrine , as they did , and therefore paul did tell the corinthians he was not sent to baptize , and did it according to his spirituall liberty , he was a iew to the iew , &c. and peter and the rest did it upon the like account : though i beleeve they were under more bondage to these outward things , as washing , for peter was an apostle to the circumcision , and ananias who baptized paul was a jewish disciple . and further , i beleeve , that as the lord did suffer the law of ceremonies to dye out by degrees , and to be worn out by the ministration of the gospel , so he did that part of johns ministery , of washing , by the baptism of christ , of his spirit , i must decrease but he must increase , which surely was spoken not according to the persons of john , and christ , but according to their ministration which is the great thing the scripture takes notice on . the spirit and life of outward ordinances . the second man or adam in whom we all live , is a quickning spirit , and the lord from heaven , and is at the right hand of god , viz. in the choicest glory of the father . that by which the people of god , or all true christians are born ; is the seed of god , or word of god , or the divine nature of jesus christ , or the spirit of god , which is called sanctification , regeneration . that the true spirituall christian is that new creature , that sanctified one , or regenerate one , who is thus born , and hath christ formed on him , and this new creature is fed by the spirituall life of christ . that the new creature , or spiritual man , is one who receives all his growth and encreasings in the power , seed , and principle of the spirit of god , or jesus christ . that the ministry or ministration by which he grows up to that fulness of stature in iesus christ , is a ministry or ministration of glory & spirit . that the true and spiritual baptism , by which every christian is baptized into christs death , is the baptism of blood , which is the righteousness , spirit , or life of christ . that the due and spiritual sacrament of the lords supper is the very body and blood of christ in the spirit , or that pure spirituall nature of iesus christ , quickning and feeding up the christian into a spirituall life and vnion with god . that the true spirituall minister is iesus christ , who is called a minister of the sanctuary which the lord pitched and not men . that iesus christ is the true spiritual apostle , sent out from god to reveal the father , and is so called by the spirit of god in scriptures , the apostle and high-priest of our profession . that iesus christ is the true spirituall prophet that teaches his people so as they are all taught of god , and is so called in sccriptures a prophet , which the lord god raised up , in stead of moses . that the true spirituall pastor is iesus christ who is that one shepherd prophesied on , who can lead his people onely into green pastures , or places of life . that the spirits of just men made perfect , or the true christian in spirit are those true spirituall elders in the new testament . that the true church of christ , is that spirituall company whom christ hath washed in his blood , cloathed in his righteousness , sanctified in his spirit , espoused to himself , this is the city of the living god , the heavenly ierusalem , the generall assembly , and church of the first-born , the house , and temple , and kingdome of god . that the true spiritual keyes of the kingdom of god is the very spirit of god , the very spiritual power of jesus christ upon beleevers and unbeleevers , who hath the keyes of david , and opens , and no man shuts , and shuts , and no man opens . that true spiritual excommunication is jesus christ , who is mighty in spirit and power in all his , pronouncing an anathema maranatha or curse upon all flesh , and delivering the body or sinful flesh over to sathan , or the power of darkness , whereby flesh and every fleshly member is cast out from all communion with god and jesus christ , and from those who are indeed born of god , and are the true spirituall church of god , which is no more then that true difference and distinction , which jesus christ puts betwixt the pretious and the vile . the true spirituall gospel-order , which the apostle rejoyced to behold , is that spirituall distinction and variety in the body of christ , wherein one member differs from another in measure of spirit , and glory , and power , and yet all compleat and make perfect that body of christ in the spirit , for he being a spiritual head must have a spirituall body . the true spiritual government is christ reigning in the saints in spirit , ordering them in thought , word , and deed , holding forth his power , and scepter , which is a scepter of righteousness against flesh and blood , principalities and powers , spirituall wickedness in high places . the true spiritual covenant is the new covenant , which god makes with us in christ , and wherein he is manifested to be their god , and they his people , to teach them , and write his law in their hearts . the true spirituall ordination is the hand of jesus christ , stretched out or laid on upon the spirits of such christians as preach or prophesy of the ministery of the gospel , that is , such are rightly and purely ordained , and sent out , who are sent out from the power of the lord iesus , to whom all power in heaven and earth is given , and are annointed of him to preach the gospel and sent of him , who ascended to give gifts unto men , some apostles some evangelists , some prophets , some pastors , some teachers . the true spirituall tryall or examination of the gifts of any is then , when the spirit of the prophets is onely subject to the prophets , that is when the gift by which any one speaks of jesus christ is manifested in the hearts and spirits of the saints when they see the truths they minister as they are in jesus , and in themselves , and in them that are spiritual , and truly anointed by the same spirit ; and so are all prophets according to the measure given , or as they are all baptized into one spirit and body , and have all received of his fulness , who is that great prophet raised up of our brethren like unto moses , and are redeemed to be kings , and priests , and prophets , even partakers of all his offices in spirit , he being the spiritual head of all his , who are the spiritual body , his church . the christian under episcopacy , prelacy , presbytery ▪ baptism , independency , &c. the whole world was divided into jew and gentile ; the jew was that only visible church of god , to whom pertained the glory , and the adoption , and the covenants : and yet this jewish church was exceedingly faln from its glory and purity both of priesthood , and worship , and administrations , when christ came : so as now the prophesy seemed to be fulfilled , they were now without a king , and without a priest , and without a sacrifice , and an ephod , and a seraphim ; and were corrupted with many traditions and doctrines of men , teaching for doctrines the traditions of men : thus was the jew , and their church . the gentile had changed the truth of god into a lye , and had worshiped the creature more then the creator ; and had changed the glory of the incorruptible god , and were given up to a reprobate mind , and were therefore called sinners of the gentiles alienated from the life of god , strangers to the covenants of promise ; thus were the gentiles full of idols and idol-temples , sacrificing to devils , and that way of the knowledg of god , which was both in the law written in their hearts accusing or excusing , and in the whole creation , where the eternal power and godhead was clearly seen , even in the things that did appear , even that way of the knowledg of god in them was darkned , and they became vain in their imagination , and their foolish hearts were darkned . now when jew and gentile were both thus , yet god had his people amongst both , amongst the jew , where zacharias the priest , elizabeth , and mary , and joseph , and simeon , and nicodemus a ruler of the pharises , and joseph of arimathea , with many such , were like so many starrs in a dark night . among the gentile there was a iob , a queen of sheba , a woman of canaan , the wise men that came to ierusalem , the greeks that came to see iesus , cornelius the centurion , so as in every nation he that serveth god , and worketh righteousness is accepted of him , and god is no accepter of persons . when iohn came , who was a burning and a shining light , he preached to , and baptized all iudea , who went out to the baptism of iohn , and taught his disciples by formes of prayer , and such rudiments , to their weakness , and god had his people here that were under no more knowledge of christ , not higher revelation , then this washing to repentance , and to him that should come after him , and this low way of communion with god in forms or rules of prayer given out by iohn , for so john taught disciples . when christ came preaching the gospel of the kingdom , and teaching in parables and mysteries , he had a people and disciples who knew little of his sufferings that he should dye and rise again , as peter , and the rest , and knew little of that glorious doctrine and truth which he spake and preached to them , till he took them alone and expounded to them those mysteries ; and his disciples were under a form and rule of prayer as iohns were , lord teach us to pray as iohn taught his disciples : they saw little more of him then his fleshly presence , and miracles , they loved him , and clave to him , and followed him , but had very few discoveries of him in spirit , except some few of them , iames and peter and iohn , before whom he was transfigured in the mount , which was but figurative and typical of a more spiritual revelation : and when the spirit of christ was come , and the apostles were sent forth in clearer evidences and demonstrations of truth , then some were under iohns baptism , and knew not of any holy ghost ; some were under the law , and zealous of the law and circumcision ; some regarded a day , some eat herbs , some were eating such things as were sacrificed to idols . so as here gods people were found some in a corrupted church , as that of the jews , some under false worship and traditions , some under legall rites , under formes or rules of prayer , some under johns baptism , under bondage of dayes and times and other outward things , under the ignorance of christs death and resurrection , and of the holy ghost . so as all these things considered , there will spring these conclusions . that the nations commonly called christians , who are under the account of others as fals in their church-constitution , worship , forms , and order , yet these things are not exclusive to the true christian in spirit , or one born of god , but in these commonly called christians , though under episcopacy , or prelacy , or presbytery , yet there may be such as have the true seed of god in them , partakers of jesus christ , true disciples of iesus christ , respectively to regeneration or the new birth , if they wait in the encreasings of christ , and revelation of righteousnes from faith to faith . that there are true and spiritual disciples of iesus christ , under forms of prayer , who have little more communion with god then in those formes , as of common-prayer , book-prayers , outward rules of worship ; so as they wait in these to come up into higher revelations of spirit when discovered to them . that there are such who are christians anointed by the spirit of god , under observations of days , times , meats , drinks , several opinions of christ , of the holy ghost , of the resurrection , of church order , of baptism , of water ; which is iohns baptism called anabaptists ; so as they all in these several measures pass on from faith to faith , and glory to glory . the christian in truth . that which forms , essentiates , or constitutes the true christian , is the spirit of jesus christ , that which is born of the spirit is spirit , so as a man is a christian from birth , as he is born a man , so he is born a christian , both are from birth , and seed , the one of flesh , the other of spirit . the christian is one , who is of the second adam , as all men are of the first , and the second man is the quickning spirit , the lord from heaven , and so are they that are heavenly . the christian is one , in whom christ is formed or figured ( as the greek word implies ) one that bears the image of the heavenly man , who is the image of iesus christ , as jesus christ is the image of the invisible god . the christian is one , who hath the incorruptible seed in him , or the word which liveth and abideth for ever , which word is the lord jesus christ who quickens the saint , and is the life of the saint , you hath he quickned who were dead in trespasses and sins . the christian is one , who is in fellowship and conformity with jesus christ in his crucifyings , death , and resurrection , in whom the flesh , and life of the flesh must dye , as it did in him , and the christian , as christ did , must live in spirit to god . the christian is one , who is the new creature , or new man , for he that sits upon the throne in his spirit saith , behold i make all things , all new , old things in him , as corruptions and lusts do pass away . the ministry that hath been since antichrist or the mystery of iniquity reigned without , or in the worship of god in all societies of christians called churches , whether in presbytery , independency , or baptism , is not the same with that first ministry of the gospel in pure gifts , and is no other then the witnesses in sackcloth . the lord jesus ascendedup on high , out of flesh into spirit , and gavegifts unto men , he gave some apostles , some evangelists , some prophets , some pastors , some teachers . in this administration of gifts , the mystery of iesus christ , or the gospel was revealed , and carryed on , till the time prophesied on by the spirit of god , wherein the mystery of iniquity should prevail , and the falling away should be , and the man of sin should be revealed , and perillous times should come : and this mystery of iniquity did so darken and overcast all this administration of the gospel in gifts , and ordinances , or outward administrations , as there was a visible apostacy respectively to those very pure gifts of the spirit , and pure administrations respectively to the first institution , and this is no more then the experience of our own age , and the times before , so far as any history can make apparent , doth clearly demonstrate ; so as that administration of spirit or ordinances , which hath been in several times since the first pure gospel-day , or time ( wherein the spirit did minister in truth and demonstration ) hath been but in some faint and smal discoveries of the spirit and letter , as in those of huss , luther , wickcliff , calvin , peter martyr , and bede , with all the rest of our many martyrs in the kingdom , who were glorious lights respectively to the darkness of that generation , yet if compared with the pure glory of the first gospel-administration in gifts and ordinances , were far below , and in darkness , and weakness to that ; so as i look upon all gods ways of the administration of his gospel to hold some proportion one with another ; the tabernacle , and temple , and laws of outward administration were such ways and means god did appear in , and so in the priests , and prophets , god at sundry times and in divers manners speaking to our fathers , and afterward god took up our very flesh to administer in , and so came , and spoke to us by his son , and after all these , the lord went out from these after his usage of them , and appearance in them , and then they were no more an ordinance or way to god , as they formerly were ; nor did ever the lord enjoyn the restitution or reassuming of them again , when the temple was once rent , the vail of it , the lord was no more in it , nor in their priesthood , and sacrifices , &c. nor when once the lord iesus had ended his administration in the flesh upon the cross did he ever restore it in that very way again , or intend it according to that first appearance , but in a more glorified state . and so in all reformations respectively to these former administrations they never returned back , or reassumed the same again , after once god had refused it , and laid it by . when christ came in the flesh he did not make it his work to settle the priesthood again , but to lead them into the spirituall glory and fulfilling of all those legal dispensations , and carry them on into more gospel-administrations , and that which was more excellent and perfect . so it is in that first gospel-administration of gifts and ordinances after christ ascended , there were such pure operations of spirit , as in gifts , and some outward institutions , and church-administrations , but these were only the ministration for that age , as the tabernacle was for its age , and the temple , priesthood , and sacrifices for their age , and the flesh of christ for its age or time ; so as the falling away is no more , but the lord gathering up , or taking in the out-goings , operations , or gifts of his spirit in such a way of ministration , and till this was done , there was a withholding of the mystery of iniquity from being revealed ; therefore saith the apostle to the saints , ye know what withholdeth that he might be revealed in his time , and he who letteth will let , till he be taken out of the way ; and truly that mystery did not work freely , nor powerfully , till the lord had removed the glory of his spirit from the churches , the presence of which did exceedingly prevent , and withhold , and put an hinderance to the revelation and dominion of that man of sin . and the spirit of god foreseeing god about to leave this ministration of gospel-glory , to the world ; and bring a night upon all that day and brightness of his son , prophesied of the times to come , and to succeed that glory , viz : in the last dayes perillous times shal come , men shal be lovers of themselves , covetous , proud , boasters , &c ▪ despisers of those that are good , high-minded , lovers of pleasures more then lovers of god , having a form of godliness , but denying the power thereof . but there were false prophets among the people , even as there shal be false teachers amongst you ; who privily shal bring in damnable heresies , &c. and many shal follow their pernicious ways , by reason of whom the way of truth shal he evil spoken off , and through covetousness shal they make merchandize of you . beloved remember ye thewords which were spoken before of the apostles of our lord iesus christ , how that they told you there should be mockers in the last times , these be they , seperating themselveshaving not the spirit . little children it is the last time and as ye have heard that antichrist should come , even now are there many antichrists , whereby we know that it is the last time . so as from all these places of the apostles , we may see their prophesies of the antichristian times , which are the times of the flesh , and of the spirit of iniquity , raigning amongst the saints , or in the christian world , the lord of glory iesus christ in spirit , being all this time crucified in spirituall sodome , aegipt or babylon , which is the kingdom of the flesh and the powers of darkness , and this is the state and condition of the church of christ , or those who are the spiritual vessells , or golden cups of the lords temple and carried away captive , and live under the power of flesh , and of spirituall wickednesses so as all the time of the raign , and preuailing of this mystery , ( which mystery is in a threefold principallity or eminency , viz. of the beast , the false prophet , & the devil , all which three work as well without , unto the world , as within , in the flesh of every saint , ) all the time of this raign or prevailing is not a time of any restitution or restauration of the first ministry or gifts , or ordinances as was in the apostles times , but is the state and persecution of the lord iesus in spirit , and the time of the womans being in the wilderness , all things in this time seeming as a wast , and barren dispensation about her , not inhabited by the spirit of god , and she in a retirement of spirit dweling with god , out of the power of the dragon who casts only his flood after her , but not upon her . so as here is no more in this time of antichrists ragin in the flesh and the world , but only the churches oppression in spirit , and the crucifying the lord in spirit . and all these appearances of the lord iesus in many glorious saints who in particular ages appeared were but appearances of him who is that faithfull and true witness , against this power of the man of sin , and were but drops of the vialls , soundings of the trumpets , openings of the seales , before the battle of the great day , when fire shall come down from god out of heaven , and devour them , the lord iesus being revealed in flames of spirit , and glory , against all flesh . so as there is not any word appearing in all the scripture , that the first ministry by gifts , and ordinances shall in any measure be continued , though in part , or in reservation to the restored , as if this were the great work the lord intended to bring to pass , viz. the setting up a purer ministery of gifts to teach his people , or restoring some legal ordinances , as baptism of water , the church way , or presbyterie of elders , and all the glory of the last times or ages should be only the bringing in these , and taking them out of the hands of antichrist , all which arise from a mistake of the type of the iewish apostacy and captivity which figured out the spirituall church or new ierusalem in babylon , or captivity to the flesh , or man of sin in all his deceivableness and power , and the restoring of all shall be only the appearance of the lord iesus who shall destroy antichrist with the brightness of his coming , and the two edged sword of his mouth , his spirit . and there is not a word spoken in all the scriptures of these things to be restored as gifts and ordinances , but the glory of the lord in spirit , and therefore the reformation or restauration that the lord iesus brings with him , ( for moses , ioshua , and all the reforming kings of iudah , were but types of him the last and most excellent and glorious reformer , king of kings , and lord of lords , ) that reformation i say that he brings with him , is the revelation of himself in spirit , he and his father being the light and temple of his people , for there shall be no other there . this shal be a glory without sun or moon or stars or any such low or faint appearance as gift or ordinance , but the lord god shall be the everlasting light , and god the glory ; and light shal cover the earth as the waters cover the sea : light shal not sparkle or be in bright beams as in a gift or an ordinance , but it shal flow out from the lord himself , even cover the earth , swallowing up or overflowing all earthly administrations . and it shal be as much ●●stacy in the saints to go back to that first ministry of the gospel-times , which was the ministery to the first discovery of that mystery hid from ages , as it would have been in them to have gone back to iewish temple and preisthood &c. and have taken the setting up of those to have been the great and only reformation of christ come in the flesh , and as the lord iesus himself did in his coming in the flesh fulfill all these , and destroy nothing , save only as to the outward and perishing nature of those ordinances and rudiments , of the law ; so in this his last glory to be revealed in the saints here , he shall not destroy any of the first ministry of the gospel by gifts and ordinances , but shal fulfil it , it being but a type of his glory to be revealed in the saints , and the former ministery is only destroyed as to that outward perishing part of it . and this destruction of antichrist , and the glory to be revealed , is the prophesie of the prophets ; and john in the revelation and is the sum and substance of all types , and ministrations wch were before . so as all the pretended reformations by gifts and ordinances , which tends to a reducing us to that first ministery of the apostles times , which that of presbytery , of independency ▪ and baptism-way endeavors , is but a building up such things as the lord wold have destroyed ; it being an administration which he would use no longer ▪ & therfore suffered antichrist to prevail upon it , and the man of sin to overcome it , and as god to sit in the temple , or in all that outward form and worship , figured out in that word the temple as god , or as god himself used to do , when he was pleased to appeare there . and therefore all that ministery and pastourship and teaching is not at all upon the account of the first gospel-ministration , according to that very glory of the gifts , and pure anointing , by which they did minister as the oracles of god and very truthes of god , as they did then , so farre as they spake or did any thing in the holy ghost : but they now , i mean the pastours , and ministers do speak and minister doubtfully , darkly , uncertainly , more in the flesh then the spirit , not at all in any thing of unction , or annointing exceeding any private christian , or distinct according to any gift of the holy ghost , but so farr only as they exceed others in parts , wit or learning , which are upon a lower account of the spirit , then the firsts gifts upon that of arts , and sciences . and therefore if pastours , ministers , and christians , who cannot now minister as the oracles of god , nor according to the very gifts of the holy ghost then , wil be content to prophesie , as christ wil only allow his witnesses to do , even all that bear witness of him , in sackcloth , according to that poor , low , and legal account and humble condition they are in ▪ it being yet the time of antichrists raign , not of christs , and not assume to themselves the names , offices , preheminence , glory , obedience , very administrations , which were then in power , and in the holy ghost , both in pastour and churches , and not walk as full and rich and wanting nothing , when as they are poor , miserable , and naked . the church of laodicea being a figure of all such , for my part , i then shal look on all such as in the spirit , and walking humbly with god , and prophesying in sackcloth , and waiting for the coming of the lord jesus ; nor do deny , but christians in these wayes and administrations have enjoyed god sweetly , though they be not such ways as god approves on , though he suffer : as many of the godly bishops , and martyrs , did enjoy iesus christ in their times of ceremonies and forms of prayer , god stil appearing to his , as they are in christ , not in such or such an outward way or form . there remaineth two or three choice scriptures to open concerning this , and they are these . and he gave some apostles , and some prophets , and some evangelists , and some pastors , and some teachers , for the perfecting of the saints , for the work of the ministry , for the edifying of the body of christ , till we all come in the unity of the faith , &c. and god hath set some in the church , first apostles , secondarily prophets , thirdly teachers ; after that miracles , then gifts of healing , helps , governments , diversities of tongues . go ye therefore and teach all nations , baptizing them in the name of the father , and of the son , and of the holy ghost . teaching them to observe all things whatsoever i have commanded you , and lo i am with you to the end of the world . from all these scriptures these conclusions are made : 1. that there is a ministry of gifts , of teaching , and ordinances . 2. that this is for the perfecting of the saints . 3. that this is to last to the end of the world . now these scriptures are much mistaken according to such results and conclusions . the scripture to the ephesians , eph. 4. shews only that there was such a ministry of gifts and offices , but not any such continuance of them to the end of the world . for where it is said , for the perfecting of the saints , &c. till we all come &c. that hath relation to the tenth verse , or to christ ascended , that he might fill all things ; and this , of the perfecting of the saints , &c. is only an exposition or clearer interpretation of that tenth verse , how he fills all things , viz. by perfecting his saints in the work of the ministry , or that glorious and spiritual administration of himself upon his , to bring them all into the unity of the faith , so as he may be one in them and they in him , the lord one , and his name one , which is that unity of the faith . nor can this scripture intend any other thing then this , viz. to shew first how the lord fills all things , as in verse the tenth , and how he set up a ministration of gifts in the first discovery of gospel-glory , he gave some apostles ; and how he himself perfects the saints by being their fulness , and so edifies or builds up his body , and brings forth that unity of the faith , or one glorious evidence and revelation of himself in the whole body . nor can any other thing bear the weight of such expressions but christ himself . who can perfect the saints but christ ? who can edifie the body or build it up but christ ? who can bring forth unity of faith but christ ? for no gifts either of apostle or prophet , or &c. can perfect the saints . though i have the gift of prophesie , and understand all mysteries , and all knowledg , and though i have all faith , and have not love or christ , who is the love of the father , it profiteth me nothing . but suppose it were so , that the ministration of gifts and offices , there spoken on , were for the perfecting of the saints till the unity of the faith be , what doth this prove to the present ministration of gifts and offices now , or since the falling away amongst us , for we have none of them in the pure gifts of the holy ghost or unction , and we must either have all or none ; there is no taking these gifts and offices in pieces and parts , as they do generally , distinguishing them into extraordinary and ordiary ; the extraordinary , they say , are apostles , evangelists , prophets , and these , they say , are ceased , but pastors and teachers , they say , are ordinary , and remain ; but where is this distinction to be found in the word , are not all gifts of the same spirit ? doth not the scripture reckon them all equally necessary in the church ? doth it anywhere speak of apostles , evangelists , prophets , only for the first age , and pastors and teachers for the ages after ? doth not the scripture say expresly , he hath set some in his church ? 1 cor. 12. 28. and so reckons according to some order in the excellency of gifts and office , not according to the expiration of some , and the life and continuance of the rest , saying , apostles , evangelists , prophets are to cease , only pastors and teachers remain , but he saith plainly he hath set all these in his church , not excepting one sort more then another ; nay a pastor or teacher in the true and proper gift and office , was as spiritual as the other , viz. of the pure anointing or the holy ghost ; but pastor and teacher hath been considered in a lower capacity , and industry , art , natural parts , and learning have been taken in in after times to the composition of a pastor and teacher , and upon this account those offices have been thought ordinary , which were upon the meer and pure account of the holy ghost : so as if they will have pastors and teachers only remain , where is the scripture for excepting the rest , and where are the very same gifts ? and pure anointing of spirit for watching , feeding , and teaching ? and if they will have these scriptures to hold forth such a continued ministry of necessity to the perfecting of the saints , where are all the rest , viz. apostles , evangelists ? &c. for all are reckoned both in eph. 4. ● co. 12. 28. and where are those very gifts of pure anointing ? and why so many hundred years without these ? what hath become of the saints since the first great falling away ? how have they been perfected ? if all these were for that very work , and yet not visibly extant for so many years ? nay , the pure gifts of the anointing of the holy ghost not appearing in any of the most glorious reformers , as luther , who had much darkness , as in that of consubstantiation , and in his passions to king henry , and in many other particulars of his &c. and so of the rest , save only they shone forth in the more glory because of the darknesse of that generation . for that other scripture in mathew 28. go teach and baptize , and lo i am with you , it is only ( as i take it ) and meerly in application to the apostles and disciples of that age and ministration , whom the lord bid go and teach what he had commanded them , and baptize into the name or mystery of god , which word baptize is a figure christ uses to express the depth of a spiritual mystery , as in that , can ye be baptized with the baptism that i am baptized with ? and he shal baptize you with the holy ghost , &c. and that phrase , to the end of the world , is ( if more clearly translated ) to the finishing of the age , or that age of ministration . some of these things are scatteringly spoken on in other places of my book , but here more perfectly and clearly . magistracy a power ordained of god . the magistrate is a power ordained of god , an image of the power and iudgment committed to christ ; scripture and the gift of wisdom , justice , and righteousness are his unction now , as the oyl or anointing was his unction under the old testament . magistracy for form is not one and the same , but divers , according to the several polity of nations and kingdoms , by kings singly , or kings and states joyntly ; as in this kingdom , or states singly , as in the old notions of monarchy , aristocracy , democracy , and that each nation is subject according to its polity , and form , to the respective government , and that scriptures cloath and invest that form in its very first being and constitution , and that form receives an image of god upon it , as the first man , who as soon as he became such a model of earth or clay became a man , and had the glory of god upon him and dominion over the creatures . these powers and magistratesupon earth are set up for the punishment ofevil doers , and for the praise of them that do wel , justice and righteousness being that very line or golden reed by which they are measured , the very scales by which godweighs them , where if they be found too light , he gives their kingdoms to another . all lawful subjection is to be rendred , honour to whom honour , tribute to whom tribute , and subjection to every ordinance of man for the lords sake ; prayers and supplicationsare to be made for them , that we may lead a peaceable and a quiet life in all godliness and honesty . magistracy is set up , not only to be an image of christ to the world , but to administer peace and judgment to the world and societies of men , and more principally to his people in the flesh , who while they are nursing fathers to them do administer truly , and to christ in his people ; when persecutors , christ stil turns their administration , though evil in it self , into good for his , all things working together for good to those that love god . the high and glorious design of christ in magistracy is to open a way in all their kingdoms and dominions for the spirit of god to breath in , kings shal be thy fathers , &c. and walk in , in such outward administrations as it pleaseth the spirit of god to appear in to the saints , who are in flesh and weakness , and so far as concerns any outward administration of christ , iesus christ becomes a subject in his saints to the power he hath committed to magistracy , they having power to hinder and further his spiritual design so far as it comes forth in the outward man ; therefore all power of magistracy turned against the spirit of god in this apearance shal , and all such kingdoms and nations as proceed accordingly , viz. to oppose that kingdom , power , and dominion they receive from christ against him in his spiritual kingdom , shal be dashed to pieces like a potters vessel , be wise now therefore , o ye kings , and be instructed ye judges of the earth . but all such nations , states , and kingdoms as shal administer not only judgment and righteousness in the world , but shal bring their glory and honour to christ and hi● spirit in his people : peace shal be within their walls , and prosperity within their palaces , judgment shal flow there like a river , and righteousness like a mighty stream . the discerning of spirits . there was such a mani●estation of spirit given to the people of god in the first gospel-times as they could in the very unction or anointing of god discern spirits and try spirits , ye have an unction and ye know all things , the same anointing teacheth ye , to another the gift of discerning spirits . in this manifestation of spirit were all false-teachers , deceivers , antichrists , and hypocrites judged , and discerned ; i wil come to you , saith the apostle , and will know , not the words of them that are puffed up , but the power . this manifestation of spirit is that in which spiritual men are known and revealed to each other , and have as ful assurance of each other in spirit and in truth as men know men by the voice , features , complexions , statures of the outward man . the manifestation of spirit may be darkned , and clouded in christians sometimes , and hath been in the purest times , when the disciples did not know simon magus , nor demas , nor hymenaeus , and philetus , nor those that went out from them , nor judas . the manifestation of spirit hath been much lost and darkned in the churches for many hundred years , since the antichristian darkness upon them ; and therefore they have judged spiritual things in a mist , and in much dimness and doubtfulness , it hath been neither night nor day . for supplement of this manifestation of spirit , christians walked by candle-light , and star-light , and set up marks and signs of tryal and demonstration in the letter and outward man , so as any hypocrite might appear for a true christian , and therefore most of their way of manifestation hath been from formal relations and confessions of faith , and experiences according to the law or standard of their own spirits , trying and judging all other measures of grace by their own . the experience of christians , who have the spirit of god in them , is very clear concerning the workings and manifestations of the same spirit in others , as in prayer , preaching , prophesying , conference , conformity to christ , spiritual conversation , so as christians can in a manner say , the spirit of god is here and here , or here i tast , and see something of god ; here is a spiritual savour , there is none ; as in natural things there is such a proportion betwixt the sense and object , that the sense knows and discerns its own object , as in smelling , tasting , seeing , hearing , so in spirituals ; and as there is an outward , a letter , or scripture christianity by which men are distinguished as jew and gentile , as professors and prophane , as of the visible church and of the world , so there is in the true spiritual church , or kingdom of god in truth , a more pure spiritual and glorious way of knowing each other according to that true spiritual glory , nature , and light that each walks in , being all children of the day and of the light . and this is no more then the fulfilling of that promise , then shal ye return and discern between the righteous and the wicked , between him that serveth god and him that serveth him not ; but it is in that day when the lord makes up his jewels , which the more glorious revelation of jesus christ in the saints gathering his people into more unity and glory of spirit . all works and fruits of men , as they are christians and spiritual , must either be judged and discerned in the same spirit and measure of light and glory in which they are wrought , and from whence they flow , or else it is but a meer formal , outward , pretended , false , and fleshly way of judging in those that so judg ; and thus the tree is truly and purely known by its fruits , and faith by works : the same faith & spirit shining and discerning , in those that judg the works of their faith , who are judged . and thus we may see how synods and councels of men , and visible churches have erred in their judgments , and discernings of all others , judging all higher attainments of light and glory , heresie and schism ; and by this sentencing the lord himself , and confining him only to their own measures and degrees , which is that very spirit of antichrist sitting in the temple of god , and judging as god , nay judging god himself according to his other manifestations which they see not , nor receive , unless they pretend to be that only select apostleship for interpretation and revelation of scripture , as the apostles , who were the first preachers of scripture ; and this they must do upon their ways and grounds of discerning ; but what shal be done to these that judge before the time , and the day , or more full revelation of jesus christ , the false prophet shal be taken and cast into the lake that burns with fire , and these that judg god in their brethren according to such manifestations as are not in themselves , shal be judged of god their judg , even of the lord iesus the iudg of quick and dead : cain was an image of all such , judging his brothers sacrifice , and for that was sentenced of god . principles of warr and peace . 1. war is the more natural work of the nations of the world , who shal , according to christs prophesie , be dashing one another in pieces till the last appearance of iesus christ , there shal be wars and rumours of wars , nation shal rise against nation , and kingdom against kingdom . 2. war is from the law , and principles of nature , according to which the nations of the world live , and are acted having no higher a law to raise them , and carry them up into more glorious dispensations ; for the law or principles of nature dictate thus , preserve thy self , thy life , thy lands , thy rights , an eye for an eye ; and a tooth for a tooth . 3. the true christian , so far as he is in nature and under this law , he is acted according to the world , and to the meer principles of nature and law ; and therefore it is that the christians to this day are found at the same work with the world , and two are grinding at one mill , two are in one field , two in one bed ; that is , the true christian and the meer natural man are together in one work , at one plough , in one bed or way of peace , and worldly rest , till the lord jesus be more manifested in spirit , or in his coming and revelation , and the one , or true christian , be taken , and the other left , the one taken up higher into more spirit , and more of christ , the other left in their meer nature , and legal principles , and worldly doings . 4. the jews were not only a type of the true spiritual church , but of the christians under the lowest dispensation ; and in the model of their armed tribes and generals , as of moses and joshua , were a figure of the christian under pupillage and bondage to nature , and the laws of nature ; and so they were led out against the nations who were a figure of worldly tyranny and oppression , to recover their land of rest , or such worldly priviledges as they had in promise and donation from god . 5. under the gospel the lord suffered the same figure in peter , who walked about with christ in his fleshly appearance , with his sword girt about him , and attended his person till christ bid him put it up again into his sheath , because he was now going out of that dispensation of flesh into more glory , into the same glory that he had with god before the world was , and was accordingly providing a more spiritual dispensation for them , even the comforter or spirit of truth , all which were a figure of all the disciples of peters fellowship and weakness , whom the lord would suffer in an armed and defensive posture , till he provided a more spiritual ministration for them , and a way of more spirit , light , and glory . in order to peace , and suffering , and love . 1. the will of god . a christian is most perfected in the will of god , in laying himself down to rest in the bosome of such providence as the lord opens to him ; for nothing creates perplexity and disquietness of spirit , but when the will of man is in complying and in a motion distinct from the will of god , when the spirit of man moves in its own fleshly course and circuit , and so runs out into a dispensation further then the law of present providence will fairly allow it : and in this way , men study , plot , desire , lust , are passionate , inordinate , unquiet , unstable , and like the troubled sea foam out themselves ; upon this account , men lust and have not , they kill and desire to have and cannot obtain , they fight and war yet they have not ; are with child , and bring forth winde , and work no deliverance ; they say the bricks are faln down , but we will build with hewen stones , the sicamores are cut down , but we will change them into cedars . the lord jesus held forth another pattern and figure , lo i come to do thy will o god , not my will , but thine be done ; it is my meat and drink to do the will of my father ; the apostle answers this , as in water face answers face , i have learned in whatsoever state i am therewith to be content , i can be abased , and i can abound , the reason of all is , from the spiritual anointing they receive , by which their understandings are enlightned to see all the various workings and contrary contextures of providence meeting in one point or line , the will of god ; so as all things work together for good to those that love god . 2. god changing dispensations . the christian is most at peace when he is willing to be gathered up by god from such ways and ministrations below as he hath lived in formerly , if he see god clearly in it , for god hath his times of letting out , and winding up , of using such or such a ministration , and then breaking it , and laying it by , and appearing in other , and we must not limit the holy one of israel , nor fix him always upon the same point of dispensation , he went out from his tabernacle into his temple , from thence into the flesh of christ , and so into ordinances , and gifts , and graces , and spirit , with the jews he was in war , in peace , in captivity , in deliverance , or return ; and in this exchange of dispensation , god reveals and shines forth his wisdom , glory , and power upon his and upon the world , which wisdom , power , and glory being in that fulness and infiniteness in himself , cannot appear in one globe and ball of glory below , upon this creation , but as in parts , and scattered beams , and divers workings ; and therefore john saw the lord in a vision like a jasper upon a throne , and a rain-bow round about the throne ; which rain-bow is a glory of many colours , or a figure of the glory of jesus christ in many appearances of things below . 3. the law of nature and grace . the christian is one who should live in an higher region then flesh or nature , and when god saith come up hither , he shal live there , even in spirit with him ; so as though grace destroys not nature , yet it perfects and glorifies nature , and leads it out into higher and more excellent attainments , then it can find in it self ; nature lives by this law , preserve thy self , thy life , thy lands , thy rights and priviledges , avenge thy self , an eye for an eye , and a tooth for a tooth , and love only thy neighbor : grace lives by this law , deny thy self , forsake lands , life , houses , take up the cross , if he take thy cloak let him have thy coat also , love thy enemies , bless them that curse thee ; when thou art reviled revile not again , when thou suffer'st threaten not . 4. the gospel method of victory . sufferings are ways of victory in another method and form , he that conquers under persecution , receives in the enmity , wrath , and opposition of his enemies into himself , and there quenches it , and destroys it in spirit ; for the christian being one with the lord jesus , flesh of his flesh , and bone of his bone , is partaker of that power and glory which was in christ ; and through him ( who hath overcome the world ) we are more then conquerors , and this is our victory , even our faith ; and the strength and life of christ is shed abroad through all his people , so as death hath no sting for them , and the grave no victory over them , the violence of fire is quenched , mouthes of lyons stopped , kingdoms subdued . 5. how resistings in some are of flesh , and of the law of nature in others . resistings are ever from want of conformity to the will of god ; and though god order and dispose all the ways of man , and act them to his own purpose and glory , yet the weakness and self-ish courses of man are no way excusable because of that , for man acts from a principle of his own , and of flesh contrary to that revealed and manifested providence that god held forth to him , and in that he originally and naturally departs from god , and becomes a god unto himself , judging good and evil for himself , which is the tasting of the forbidden tree , and seeks out many inventions . thus it is in some , yet in others it is from that very law of nature and self-preservation under which they live and are acted . 6. the advantage christians have of bondage . there are times of bondage which god hath for his , and through which they must pass into more spiritual liberty and enjoyments of jesus christ ; for god hath this design , to encrease his gospel by scattering such as profess it amongst other people , that the earth may be filled with knowledge , and to make his own fulness the portion of his people , and to carry them through some conformity to the flesh of iesus christ , even the fellowship of his sufferings and death , which is most spiritual , as it is most inward , and in spirit or sinful flesh , but as it is more outward , and carnal , as in persecution ; so it is a figure or image of the more spiritual : and further , the bondage of gods people , according to this account i speak on , is in the type of the iews bondage , when the caldeans were to take ierusalem , ieremiah told them he that goeth forth to the caldeans shal live , and shal have his life for a prey , and go forth , says he , to the king of babylons princes and live , but if ye stay in the city ye shal be consumed , which is a figure or shadow of abiding longer in any dispensation , or way , then god is clearly in it , and his presence appears upon it . 7. vpon what account the purest and freest outward liberty is . the people of god shal receive their best and purest outward liberty upon another account then their own strength , design , and activity , and that is by these wayes . the glory of christ and the light of god shining more in their faces and outward man , the nations shal bring their glory unto them , and shal take hold of the skirt of him that is a jew , and say , we heare that god is in you . the meekness , peace , love , and righteousness that shall appear from them , as beams from the sun , shall much prevail upon the world , which are those only graces that the world can love and be enamoured on in gods people , for they are graces that go out to the blessing , and prosperity , and preservation of the world , and in such a dispensation as this , it is , that all men love god , because he appears to them in things of their own nature , his sun shining upon the unjust and his rain upon the wicked , and in such a dispensation it is that men shall love the people of god , while they shine upon them in such things as they can bear , and love , though stil according to another revelation of them ; or manifestation of god in them , they shall be hated , as they do god himself . and the other way for liberty is the power of god upon the hearts of princes , and nations of which cyrus and darius were figures : and the king of babylon lifting up the head of iehoiakin . and that other way is the spirituallity of gods people , raising them from the love of worldly interests and ingagements , save only for righteousness sake , and the good of nations in administration of judgment , and peace , and when christians appear to the world more disingageed from the love of power , dominion , riches , earthly glory , and the nations find them not in their own ways , nor desiring to live with them in their borders , and fruitfull plains , nor seeking their vineyards , nor plucking apples from their trees ; their jelousy , revenge , enmity , in part and persecution shal cease towards them ; the other way is , god shal make ierusalem a burthensom stone , and a cup of trembling to all nations , they shall be weary of afflicting them , because of the affliction that shal come upon them where they are carried away captive , and the philistines were a type of this , when they found the ark of god plaguing them with emrods , and they were to send it away with an offering . 8. a word concerning heresie and schism . some books have been writ against me and i have been silent , and was rather willing to sit under the shadow of anothers contradiction and reproach , then to reply , till god by his spirit , in the hearts of such as did oppose , might bring forth my righteousness as the noon day ; and then we , who had been enemies through the several measures of light we see by , and judging each other rather in flesh then spirit , might rejoyce and embrace as brethren in the unity of the same faith ; and i saw further , that in books of controversie i left my adversary stil upon some account with me for passion and recrimination , as all others do on all sides , whom i see write ; therefore i rather made it my choice to enter into the chamber ( or retirement of spirit ) and shut the door upon me till the indignation be over-past ; for we can set but letter to letter , and scripture to scripture , and argument to argument , and interpretation to interpretation , and nothing can be judged till the day or time of more revelation of truth , till the holy ghost and fire sit upon each of us trying every mans work of what sort it is , and burning up that in us which is hoy and stubble ; for writing book after book in such a line of replies & rejoynders , hath usually more of man then god in it , and we seem to say with our lips we wil prevail , our tongues are our own , who is lord over us ? i am not against contending for truth earnestly , but that is in spirit , not in flesh , nor passions ; and i know well that the spirit of god is flowing in , and is a fire in the bosome , but still as a refiners fire trying and purifying , not scorching nor burning up that which is pure and spiritual in one another ; and i know some allowance there must be on all sides to infirmities and darkness , and several conceptions of truth in all , which yet hath not been ; and i know not any of us that either preach or write on scriptures in such a light of spirit as the apostles writ the scriptures . heresie . heresie is a choice , in the signification of the word , and in the application of it in scripture , it is a choice of some other thing for truth then is truth , by those who seemingly received truth , though after they make another choice of that which is contrary to truth . heresie which was judged by the apostles accordingly , was a choice of some thing contrary to the faith and sound doctrine of scriptures delivered by inspiration or in spirit and truth ; so as heresie is something against the very doctrine of faith in the word or scriptures , not against any interpretations , doctrines , conclusions , glosses , comments , or preachings of men , who speak not scripture , nor the word of truth originally nor infallibly , as the apostles did ; but so far as that is the very scripture they speak , and so far as they speak the truth in jesus ; and in the spirit of god , else they teach for doctrines the traditions of men . schism . schism is a breaking off , a renting or dividing from christians who are in an outward profession of truth , and in an outward fellowship of truth . now there may be schism in visible churches or fellowships of saints upon this account , but there can be none in the true body of christ , or the spiritual church , which is baptized by one spirit into one body , for they that are joyned to the lord are one spirit , and they are made perfect in one ; and so far as they are in that one spirit cannot be divided , nor can suffer any schism ; so as the dividing from men meerly , or the fellowships of men meerly , or the errours of men , or departing into higher attainments of truth , while the rest of the visible fellowships sit still , is no schism , for if so , the protestants were a schism to rome , and presbyterians to bishops , and all that go on from faith to faith , from glory to glory , to the rest whom they leave behind . 9. truth . there is but one truth , and that is jesus christ , i am the way , and the truth , and he is truth in the original or pattern ; and we see nor know no more truth then we see and know in him , this is called the truth as it is in jesus : for jesus christ is the alpha and omega of all things , and comprehends all essence and form , and life , and spirit of things in himselfe ; and all things of this creation are but shaddowes and images of this truth , and the outward forms of that glory ; this truth makes free , that is the operation of it ; and therefore so much of truth or of christ any ones knows or receives , so much freedom or liberty they receive , and so much they are delivered into the glorious liberty of the sons of god ; and where the spirit of the lord is , there is liberty : and therefore as truth is in any , so is spiritual liberty , and the spirit of bondage in them passes away , and such are disburdened of the legal terrours , fears , of the lyes , delusions , false conceptions , traditions under which they have lived as they grow up into truth ; the spirit of truth only teaches and reveals this truth ; and opens those treasures of wisdom and knowledg which are in christ . truth though it be but one , yet it shines forth in many streams of glory and opens like day ; in jesus christ this variety of truth appears that truth , or glory , or true brightness of god , and all that truth of this creation or forms of the world ; and all truth of letter , or scripture , or outward ordinance is in its pure essence and spirit in jesus christ ; truth gathers up men more into christ from the flesh and loose vanity of the world ; and therefore we are said to have our loyns girt with truth ; the girdle of truth , as it were , binding us up , and keeping close in spirit to the lord ; there is a fulness , settlement , & establishment in truth ; and in things of this world ; there is a far more solid & real enjoyment in the substance of things here , then in their shadows , counterfeits , or pictures , because there is a nature , or spirit and life in that thing to be enjoyed , and answers the spirit and life of him that enjoys , by communicating something substantial , solid , and proportionable then images and shadows are . so it is in the truth jesus christ , in whom is life , and more excellent , glorious , and spiritual form , or life , exceeding the nature of things here , and communicating more true and solid glory , then all things here , which are but as shadows to that , as other things are shadows to them ; therefore says david , i shal behold thy face in righteousness ; i shal be satisfied when i awake with thy likeness , as if the face or likeness of god , which is jesus christ the image of the invisible god , could only satisfie ; and the soul in such a prospect of light and glory is truly awakened , til when , it is but asleep and in dreams and visions of its own spirit , all the life and discoveries of sense and reason being but dreams rather then true awakenings ; and therefore the more any one hath seen of truth in jesus , the more spiritually and highly they judg of all outward things being not satisfied in the meer letter or form of them , but in the spirituallity of them , and true life of them which is jesus christ . the mystery of true christian liberty from god , not from man , or the power of men . we have hitherto filled much paper with scriptures , reasons , and arguments for liberty of conscience , and thus far it hath been wel in order to the peace of those whose consciences in outward things runs cross , contrary , and destructive to others , both in rule and practise , so as when christians are under several forms and administrations , and these diametrical , or opposite to each other , and mutually contradicting and expelling each other , here can be no peace nor preservation of all , but from an indulgency or liberty in all ; and this is such a liberty as men may give to men ; this is the liberty of the outward man , and is upon the old legal , and first gospel or new testament-account , as in the meer letter , as in those scriptures ; but this is yet below the true christian liberty , and a mystery unwritten , which is originally from the spirit of god , and is meerly spiritual , and works from a pure enlargement of spirit , and a true spiritual prospect of all outward things , which is an image of that liberty which is in god , who appears under his several forms of creation pure and holy in himself or his own nature . but this is a mystery yet , and a land of peace and purity , not yet clearly discovered ; nor the right inhabitants of it , but to some ; and this liberty wil further appear as the lord jesus is more and more revealed in the saints , judging the world in spirit , and raigning over the tyranny and power of men in a glory of spirit , which shal judg and torment their adversaries , while they shal triumph over all the practises in the flesh against them . a discovery of the highest attainment of the protestants generally in the mystery of salvation . adam was the first man , created after gods own image , he was a publick person , and he sinning , sin entred upon all , and death by sin ; the law was afterwards revealed by god to moses , wherein was a copy of that first image or righteousness from whence man fell , and under the condemnation of which all mankind were by nature , or as born of their first parents . the way of life or salvation , which was revealed to be a way our of this condemnation and death , was by iesus christ , the son of god , born of a virgin in the fulness of time made under the law , and fulfilling the law , bearing our sins , crucified , dead , buried , and risen , ascended , and entred into glory , and sitting at the right hand of god , making intercession for us ; and by the preaching of this iesus christ in the ministry of the word which he hath set in his church , a true and lively faith is begotten in the hearts of men , such as are elect or chosen in christ before the foundation of the world were layd , not from any works foreseen , but of gods meer grace ; and by this faith so begotten , they apply iesus christ and all his merits to righteousness and justification ; and through this , and the sanctified use of all other ordinances of god , as preaching , prayer , sacraments , the regenerate are more and more sanctified , and so built up in graces of faith , repentance , love , new obedience , and made to persevere through the power of god unto salvation : nor is the ministry of the law useless in this , the law being a part of this ministry to bring men to christ , or to make them seek out for mercy , they discerning their misery by the preaching of the law , it being gods usual method in scriptures not to offer the gospel without this preparatory of humiliation and contrition ; and men so humbled and wounded by the law are only fit for the mercy of the gospel or of jesus christ . this iesus christ they beleeve to be one ascended according to that body he appeared in , and sitting at the right hand of god , and in the figure of glorified flesh , according to which all the saints shal be glorified in their souls and bodies ; and in jesus christ thus glorified in flesh , and entred thus into his fathers glory , they beleeve ; and to the lord jesus in this figure and form of glory without them they are carried out in faith ; and through jesus christ thus they believe that they are justified , and through the spirit of god in this iesus christ they are sanctified . of faith . faith , they say , is a grace wrought by the spirit of god , whereby a beleever rests upon jesus christ for justification , and this they cal faith of adherence ; and when this faith works through love , obedience , self-denial , and other fruits , they call it faith of assurance ; for , they say , assurance is obtained through the spirit of god bearing witness in promises and good works , as wel as by it self ; and faith , working thus , is sanctification too , or holiness wrought by graces . a further discovery as to free-grace . they beleeve iesus christ ascended in the body accordingly , and glorified in flesh ; and through iesus christ thus ascended , and sitting on the right hand of god in this figure and bodily form , they accordingly conceive all graces of spirit to flow forth into the saints in faith , love , obedience , &c. but they look not on justification as flowing from christ acted upon by the faith of a beleever first , and so a consequent of beleeving or of faith , but an antecedent or going before faith ; they hold jesus christ to be righteousness and justification to a sinner , and that all are justified before they beleeve or repent ; and faith , repentance , are fruits of righteousness or justification , christ being given to open the eyes of the blind , and to bring the prisoners out of prison , &c. and that all such righteousness and justification clothes the sinner so compleatly through gods imputation , that all sin is done away like a thick cloud , and none imputed to beleevers ; christ hath taken away all sin by his offering up one sacrifice once for all ; and that faith in the beleever doth nothing , no not instrumentally as to justification , but as by way of revelation and manifestation of that justification : hence it is that they affirm no beleever ought to pray for pardon of sin , being a righteous person , at once in christ , and wholy pardoned ; but all this righteousness and justification they take upon the account meerly of gods imputation , of christ without us , or in heaven , who calleth things that are not as if they were ; and they look upon all works and duties , &c. as works flowing from love , and from justification or righteousness , not directed to justification or in any order to it , we beleeve , repent , love , and obey ( say they ) not that we may be saved , but because we are saved ; and any other way of beleeving , obeying , &c. they look upon as legal , and not so purely evangelical ; and they hold forth all the work of justification and righteousness to be of meer grace , and that all gospel-promises are free ; and christ is freely offered to sin●ers as sinners , in the ministry of the word . so as their highest attainment is this , that god doth all to sinners in meer grace ; that no sin is imputed to sinners , but they are pure only by imputation , and so no beleevers are punished for sin , but from sin : and all works of grace in a beleever is because they are saved , or pardoned ; not that they may be saved or pardoned ; and all they are to do is from love , not from bondage , or from a meer outward commandment ; and the gospel or grace of god in christ is free , and in free promises ; and so to be preached to sinners , as sinners . they , commonly called presbyterians , independents , anabaptists , &c. hold all points of doctrine , as to justification , sanctification , faith , &c. the ministry of the word and sacraments , which they call means of salvation ; all these hold alike with the common protestant ; this being the summ of the articles of the church of england made by the bishops and confirmed by queen elizabeth , king james , and king charls : and there hath been uo reformation further , nor any higher attainment in these things , then the bishops made , and the synod in england formerly . and all the reformation that hath been endeavoured , hath been only in some outward things , as discipline or church-government , and some outward ordinances of baptism , and the supper , not any purer or more glorious discoveries of god , or the spirit , or jesus christ , or our union with the spirit , or glory , as to spiritual things , or christ risen , but as to christ in the flesh , or under the law , of which these ordinances were a sign . a discovery as to the general point , or christ dying for all they say the scriptures hold forth all sinning , and christ dying for all , and the promises of christ generally to all , upon condition , and exhortations to all to repent , beleeve and come to christ ; and therefore conclude the lord iesus or second man was given from the father to give a price of redemption for all those who fell in the first man ; and those , they say , were all mankind , and with christ a ministry of reconciliation and graces to all that will not wilfully reject , or refuse , or put by the offers of grace and salvation so tendered , but remain passive , and so far as in them lies , not oppose the spirit and means of grace , though they acknowledg they can do nothing of themselves to obtain faith or any other work of salvation , but all that is meerly of the spirit of god working in those who are called ; and upon these general terms of grace they affirm also the election of some which they conclude from that work of god in them who are called of god through the means of grace , they not resisting that call , or present offer of grace . and this they say is the gospel of salvation preached to all , which all may receive if they resist not . the last discovery , and as some say , the highest and most glorious , concerning the whole mystery of god to men , and this creation . god being infinitely one , yet in a three-fold manifestation to us , of father , son , and spirit , would make out himself in an image in this creation , or nature , and therefore he takes to himself one part of it into union to himself , according to one way of manifestation called in scripture , light , love , grace , salvation , father , bridegroom , glory , and that part of nature which enjoys god in this manifestation of grace or salvation , is called the angels , the saints , the elect , the son , the tabernacle of god ; the new jerusalem , the temple , the spouse . he takes to himself the other part of the creation , and there he is present , but not in this way of grace and light , but of another manifestation called law , justice , wrath , everlasting burnings ; and these are called devils , wickedmen , flesh , which live in god and subsist in him as creatures in their being , but not in his grace and glory , not in that manifestation of his , the light shining in darkness but the darkness comprehending it not . this is the mystery god is in , as to this creation and the brighter part of it , as to angels saints ; and to the darker part of it , as to devils and wicked men ; and all that god doth here below , under the sun , is to preach this in several ways or ministrations , as in the appearances of this creation , in light , and darkness , and in the scriptures . the scriptures are no other then a way or ministration by letter of this mystery , and all the passages there from the first man to the second , from the old testament to the new , with those two very appearances of the two men or adams , were but a ministry or way of god to signifie or figure this mystery ; and so all the rest we read of , as of cain and abel , isaac and ishmael , iacob and esau , israel and iudah , saul and david , iudas and the eleven , christ and antichrist ; and thus these set forth and figure this mystery . they say adam was a way by which god preached first to man , and was not the first man in whom all stood & fel , but a way by which this mystery of god was made to appear first to the creation , & adam held forth nature or a part of this creation in communion with god as to grace and love , while he stood , and another part of the creation or nature out of communion with god , as to love and grace , but in communion or union to god as to law and justice , or wrath ; and thus they interpret those scriptures of mans first glory and fall less in the very letter , and more in the mystery , and according to adam , in this two-fold state , were all the rest , cain and abel , &c. they say that god in the old testament preached this mystery , though more darkly and in shadows , as in the law , and sacrifices , and in the children of the bond-woman and of the free , of israels walking with god , and apostating . and that the gospel or fulness of time of the clearer discovery of this mystery was the lord jesus himself , or god manifest in the flesh , or as in one man , a figure of the whole mystery , as to grace and love , or god in flesh , or in his ; or of god in that other part of his creation , his church or saints : and all that god did in this single and particular manifestation in flesh , as in one man , was only a more full , clearer , excellent , and full , and spiritual ministry of the mystery of salvation ; therefore christ is called a minister , one sent , an apostle . and all that christ did from his childhood to his crucifying death and cross , was a discovery of god by this figure in the whole mystery , how god is in all his , and how he works , and hath his times of law , of graces , and gospel , of crucifying and offering up all to death through the eternal spirit which is the blood of the everlasting covenant , or seal , whereby god witnesses to his people that he is their god , and they his people , by killing all the strength , and life , and power of the first creation , and carrying it up into a more excellent and glorious life , his own spirit . and so all christs birth , growing , submitting to ordinances , crucifying , death , burial , resurrection , ascention , were so many discoveries as to us in the flesh , of the whole mystery of god in the saints , made our in these parts and degrees , and several ages , and conditions , to shew how god weakens and brings to nothing the life of nature , or of this creation in which he wil dwel and make his tabernacle , and carry it up into an higher and more excellent life , even himself and his own glory . so , as they say , all that is spoken of christ , as in that person that was born of a virgin , who was circumcised , baptized , crucified , dead , and buried , risen , and ascended , is spoken in figure of the whole nature into which god enters , or is born into the world , and so takes our nature along with him through several administrations into glory . so as the summ of all is this , that the lord takes our nature or this whole creation into union with himself , and is present with it , in two ways of manifestation , of grace and salvation , of law and iustice ; and thus god is present with the angels and saints ; with devils and wicked men ; and adam and christ are the two eminent and principal administrations of this mystery ; and all the rest from cain and abel , through all the other several persons , ordinances , and ministries ; as of prophets , apostles , antichrist , are but divers administrations , or discoveries of this ; and all ordinances , gifts , and graces of the spirit , are but weaker appearances of this mystery , and such ministrations as the spirit of god administers in our nature , till it be glorified in a higher glory : when that which is perfect is come , that which is in part shal be done away ; god shal be unto us broad rivers and streams where shal go no ship with sailes , nor gally with oars . an additional concerning antichrist and the mystery of iniquity . these scriptures hold forth a description of antichrist . there shal arise false christs and false prophets , and shal shew great signes and wonders . — except there come a falling away first , and that man of sin be revealed , the son of perdition , who opposeth and exalteth himself above all that is called god , or that is worshipped ; so that he as god sitteth in the temple of god , shewing himself that he is god . — whose coming is after the working of sathan , with all power and signes , and lying wonders , and with all deceiveableness of unrighteousness . and as ye have heard that antichrist shal come , even now there are many antichrists . and i beheld another beast coming up out of the earth , &c. — and he doth great wonders , so that he maketh fire come down from heaven — and deceiveth them that dwel on the earth , by the means of those miracles which he had power to do . and he causeth all , both smal and great , &c. to receive a mark in their right hand , or in their foreheads . the great whore that sitteth upon many waters . i saw a woman sit upon a scarlet-coloured beast full of names of blasphemy having seven heads and ten horns , and the woman was arrayed in purple and scarlet colour , and decked with gold and precious stones and pearls , having a golden cup in her hand full of abominations , and upon her head written , mystery babylon the great . and i saw the woman drunken with the blood of the saints . and every spirit that confesseth not iesus christ coming in flesh — is that spirit of antichrist . from all the scriptures and the revelation of the spirit of god concerning the mystery of iniquity these things wil arise . that the mystery of iniquity or antichrist is a false christ , or false anointed one , that is , when any other thing but the lord himself is in the place or office of christ unto us , either our own righteousness , as our priest and sacrifice , or our own wisdom , wit , or reason , as our prophet , and teacher , and interpreter of spiritual things . and this mystery of iniquity , or antichrist , is from a falling away first , that is , from a departure from god , and the life and light of god , and dependency or subsistence in god , that is , when man , or the spirit of man wil subsist of it self , live in its self , and be wise of its self , and worship of its self , and be righteous of its self ; this is the man of sin , or son of perdition , or flesh which god wil destroy ; and this spirit of antichrist , or man faln thus from god , sits in the temple of god as god ; that is , is in all forms of worship , and there lives , and raigns , and rules the whole man into a fleshly obedience ; and his coming or appearances are as sathan , that is , in spiritual wickedness , transforming himself into an angel of light , teaching , interpreting , revealing the mysteries of god in carnal reason and wisdom by natural parts and arts , not in the pure spirit and anointing of god , and so performing all things , in order to god and his worship , and communion with him , by lying signes and wonders , and all deceiveableness of unrighteousness ; for while the spirit of man , in its own wisdom and power , acts in the pretence of god and to god , and in the mighty working and power of sathan , it doth bring forth signes and wonders , even things wonderful in the eyes of the natural man ; and such things as are very signes , very images , and shadowes of spirituall things , though not the things themselves . and the appearances of this man of sin are many and divers , therefore called many antichrists ; and as this man of sin opposes the lord iesus in spirit and light he is called the beast , that ascends out of the earth , or the lowest part of the creation the flesh ; and by the fire or fleshly counterfeitings of the spirit , which he works in the sight of them that dwel on the earth or of those that are in the flesh , he deceives ; and yet such is the power of this beast or this spirit of flesh , as it constrains men , and compels them , and overcomes them wholy to its own power , making such in whom it reigns to receive a mark in their hand and foreheads , that is , to own and profess this fleshly wisdom and actings , and to practise and put forth the power of it against christ in spirit . and this is that whore too , for when the spirit of man is departed from god and the life of god , it is become an adulteress , having left its first love , or husband , which was the lord himself , and sits upon a beast , even upon the flesh , a beast of scarlet colour , that is , bloody and persecuting the precious and spiritual appearances of the lord iesus , and this is a beast of seven heads and ten horns , which heads and horns are but figures of carnal wisdom and power , and the seven and ten figures of perfection and compleatness , as to the man of sin ; for the number of the beast is the number of a man , and yet his number is but 666. that is , is but a number of weakness and imperfection , and work , or bondage ; not the number of god or of seven , which is perfection and rest . and the whore is adorned with gold and pearl , which are those excellencies of nature and forms of w●rship and scriptures with which she decks her self , and is adorned as a counterfeit spouse of christ , and upon her head is mystery , that is , all this appearance of hers , even her highest and choicest , her head , is mystery to all , who are made drunken with the cup of her fornications , or spiritual whoredoms and idolatries , they discerning none of these , but all being in mystery to them . and this antichrist is one who denies christ coming in flesh , or god in his people , who is coming and coming , that is ever flowing out in fresh and glorious discoveries and manifestations of himselfe , forbidding all beyond them as new lights and false revelations , and fixing god and his appearances in their conceptions , votes , and results , and councels , and consequences , and conclusions , and laws of worship . this antichrist thus described is found in man , or the spirit of meer man , in al his departure or falling away from god , in al his lying signs or counterfeitings of the spirit , in his sitting as god , in his being a beast or opposing the spirit , in his scarlet colour , or his crucifyings of christ in us ; in his denying the lords coming or further manifestations of his light and spirit in us , and thus quenching the spirit . and from hence he flows out and spreads himself in the world in all idolatrous forms of worship , in all false interpretations of god , and of the truth as it is in jesus . these are the several attainments . the common protestant . the common protestant , as to doctrine and fundamentals , are so far in a discovery of the mystery of salvation , as to behold a state of condemnation in sin , and a way of salvation by jesus christ , and faith in him ; yet some take this way to be but a knowledg of christ after the flesh , and of christ as one single person or figure of a man , and the first glympse of the love of god , and but meerly a discovery beyond the law ; and all but a fleshly spirituality . the generall redemptionist . they that are for general redemption through christ , in the free offers of grace to all , and his dying for all , some say , attain no higher in this , then christ after the flesh , and fall into the same consequence with those that hold the particular election and reprobation of some ; and though there be in this a more general ministration of christ held forth according to the letter , yet they say it goes not so high as the mystery of christ in spirit and in pure glory and truth , but of christ in glorified flesh and as in one single person or figure of a man ; and all end but in a fleshly spirituality , and in an attainment as to the meer letter of scripture . the free-gratian . they that have discovered up into free-grace or the mystery of salvation , singled out from conditions , qualifications , and works , some say , attain no higher in that , then a discovery meerly beyond the common protestant , both going no higher then a justification by imputation , and through christ after the flesh as in one single person or figure of a man glorified in flesh , or the body without and in a local glory or a circumscribed nature , and putting all the righteousness upon a meer account in god , and all the taking away of sin or sinful flesh upon a non-imputation or not-accounting in the crucifying , death , or fiery trial of the flesh , and the pure spiritual , incorruptible seed of god within , christ in us the hope of glory . and their highest attainment , as to duties and works , is only , as some say , to the nature and manner of their production or flowing forth , they counting the nature and original of all no higher then an habit of grace or quality , and their proceeding as immediately in the nature of that , which they say is love ; all they do being from love , and in love , not in bondage . conclusion . and these attainments are not such as are therefore condemned , because no higher , or more spiritual , but are only considered as not the highest , but in order to the mystery of salvation , and several measures and ages of attainment , and seeing darkly , as in a glass , till that which is perfect is come . a discovery of prayer . that which hath been discovered concerning prayer is this : first , that they who could not pray in the spirit might use a form of prayer , as john taught his disciples , and the lord jesus his , in that of our father , &c. and david in psalms ; and the apostles and christ himself are found in the same form and expressions of prayer very often : he went away and prayed the same things again ; moses prayed arise lord , &c. and again arise lord ; this is the first discovery , and is truth though truth in weakness & infancy . a further discovery is , that prayer is rather a work of the spirit then of any form , and that no set form ought to be pu● upon the spirit of god , out what it freely breathes and speaks , and all constant speakings to god in this ( as they call ) a conceived way , or impremeditate or ex-temporary way is taken commonly amongst christians for prayer in the spirit , and for that spiritual way of prayer which the disciples of christ used in the gospel , who were grown up from the infancy and childishness of forms or words taught them , which is but a meer natural or outward thing , as they say , which any may performe by strength of natural parts , as wit and memory and affections . the furthest discovery as some say , is this ; that prayer is no other but the revelation of the will of god or mind of god , as to such and such particulars either spiritual or temporal , and is an immediate , proper , and spiritual act of the spirit of god in the saints , and that all such speakings as are not from the very manifestation of the spirit of god in us , are but such prayers and petitions as natural reason , and memory , and affections may form and dictate , and doth usually ; and that there is no difference betwixt such kind of praying and forms of prayer ( though it may be ex-temporary or conceived ( as some who can pray upon this account three or four hours , and nothing more frequent now ; ) nay this kind of prayer is far worse , by how much it transforms its self more into an angel of light and is not , sitting in the temple of god as god ; or pretending its self to be the spirit of god , and is not , being more properly the flowings and breathings of reason , and the strength of mans wit , and memory and affections , and is constantly performed in publick and private , and thus fire is fetched down from heaven in the sight of men that dwel upon the earth , or such as are yet more below then above , or in heaven , and spirit : and thus the people of israel prayed , whose prayers were an abomination ; thus the pharisees made long prayers , &c. so as prayer then according to this discovery , is the spirit of god only revealing and speaking in the people of god , we know not what to pray for as we ought , that is , we , as we are our selves , know not : and therefore all that we pray , and not the spirit of god in us , not that spirit of prayer , spoken on in scripture , is but the spirit of man praying , which is but the cry of the creature , or a natural complaining for what we want , as the ninivites and the children and beasts of that city all cryed unto the lord . but in pure prayer the spirit helpeth our infirmities , the spirit of god which makes intercession with groanings which cannot be uttered , that is the speakings or manifestations of the spirit of god , or not so utterable by the flesh or voice of man , and the spirit maketh intercession for the saints according to the will of god , or according to god ( as in the greek ) that is prayer is god speaking in us his mind and will ; and therefore the lord jesus taught this in that form and doctrine of his ; thy will be done in earth as it is in heaven , wherein he set forth that more spirituall and perfect prayer which was only according to god , and which the saints should pray afterwards when the spirit was more revealed . and this is prayer in spirit , and to pray thus is to pray in some evidence and demonstration of god and in faith or beleeving the will of god , as to this or this thing , at this or this time ; whatsoever ye ask in prayer , beleeving , &c. and all other asking or seekings of god which are not thus in spirit , and in the will or mind of god in some evidence or pure work of spirit , or raising of spirit , is but the askings of creatures as creatures ; and thus all meer natural and carnal people pray , and are heard and answered many times , in the mercy and goodness of god , who makes his sun to shine upon the just and unjust . all exhortations in scripture to this duty of prayer , as seek ye my face , pray continually , watch and pray , be fervent in prayer , ask and ye shal have , &c. are only then rightly , effectually and properly applied and obeyed , when the spirit of god doth it in the christian , when the spirit of god breaths in and reveals the will of god , and acts in the duty or expressions , and the christian speaks in himself , or in presence of others , that mind of god ; and so this spirit of god clothes its self in flesh , or letter , or expressions , as to the outward man ; and they who say amen in the spirit , as the apostle saith , say amen in the same spirit , or else they are not in prayer in a pure spiritual closure , or unity of spirit . prayer is the workings and weaker or fainter manifestations of the spirit of god in the christian , while he is in bondage , that is , while god is not the fulness , the light and glory , and all in all unto him ; for where there is any asking or seeking or desiring , there is not perfect rest , enjoyment , alsufficiency , and fulness : and therefore while christians are in bondage , and not yet brought into the glorious liberty of the sons of god , they are under the ministration of prayer to god or of asking ; as children are to a father in non-age and pupillage . all scriptures of prayer , or concerning prayer , and the prayers of the saints in the vial , are considerable respectively to the state of weakness and bondage the saints are in , praying not in the spirit of god but in weakness or the flesh , according to their own wils ; hath been usuall with saints formerly , as paul who prayed thrice to remove the buffeting , and was answered , my grace is sufficient for thee , or is it not enough that i have grace for thee in all my dealings and dispensations towards thee , live thou upon that ? and the lord jesus himself prayed , father if it be thy will let this cup pass ; yet afterwards he was more the manifestation of god , father not as i wil , that is , not as i , or that of man in me , but as thou will ; and many christians wanting the clear and glorious revelation of the will of god , pray for such and such things , for the obtaining such and such mercies , and removal of such and such miseries , being all this while in the dark to the will and mind of the lord ; when as if the will of the lord were seen or discovered , they would rejoyce and be at rest in such conditions , and learn how to want as wel as to abound , that is , to want such or such things as the lord takes from them , and to abound in the lord without those things , or with those things , which is the sweet state of the christian , and a rest or peace in figure to that glory and fulness to be revealed in us , and those christians as are in some measure in this light or glimpse of the fulness of god , are entred upon the borders of canaan , and are feeding upon some bunches of the grapes of the promised land . a discovery of the law . some say , the law is obligatory and binding to all christians , because moral , and so perpetual , and that it was revealed because of transgressions : and that the law is of no less efficacy now then before to reveal sin and convince of sin , and that christ came not to destroy the law , but to fulfil it ; that the ministery of the law ought to precede and go before the gospel , because none ought to have christ offered to them in a promise , but such as the law hath humbled and prepared ; that god doth sanctifie the ministry of the law to conversion and sanctification of his people , and such as preach it are not legal ; thus the protestant in general . others say that a further discovery of the law is this . that the law was a discovery or appearance of gods righteousness and mans , according to the nature of both , as in the first creation , god is revealed in the law to be one god and only to be worshiped , and no other gods but one ; and man is revealed in his first created righteousness , love thy neighbour as thy self . the law is in every one by nature , accusing and excusing , and gods transcribing it into tables of stone was to set before man a testimony or witness in the letter of what law he had inwardly , the law is spiritual , and to bear witness to his apostacy and falling away , and to all his sins , transgressions and enormities committed . moses and the prophets were ministers of it in the letter , the law was given by moses , it being first delivered or preached by the ministry of angels , or dispensation of angels ; the lord jesus himself and the apostles were clearer and more spiritual ministers of it . the law , as it is in letter , and in the ministry of moses , and the prophets , and christ , &c. is a witness and image to the more excellent law , that of the spirit of life in jesus christ . the law , in meer letter and legal ministry , works bondage and brings forth the spirit of bondage in those who are under the law , working convictions and testimonies of good and evil , whereby the law of nature is awakened and strengthned to accuse sinful flesh . the law , as it is a figure , or shadow , or image of spirit or spiritual righteousness , may be a ministry of preparation or witness , as john was , prepare ye the way ; and the baptism of water to an outward purification or washing as the letter or ministry of the law is ; and this is a ministry of gods first appearance to a sinner . men may work very high , as to god and duties and works by the ministry of the law or letter without , and the law within , and the letter of scriptures interpreted by no higher a light then that of the law ; and yet all such righteousness is but to bondage , compared with the higher law or spirit of life . the law cur●eth all unrighteousnessas to the fleshor man sinning , and it is thatstanding condemnation offlesh or sin ; the law was revealed because of transgression , and cursed is every one that continueth not in all things that are written in the law . all the repentance and reformation , which the law or meer ministry of the letter works , is not spiritual but legal , and yet , if in order to a more spiritual or to christ in spirit , it is of the nature of johns ministry , a preparatory and figure of more glory and truth in substance . the spiritual man , who lives in the spirit , is not under the meer law of the letter , but it is according to its spirituality , the principle and spirituall life of him , so as such are not under the law but under grace , and not in bondage and feare but love , perfect love casting out feare . they that are true spirituall comprehensive christians know in what order and subserviency to place the law , as it is in a ministery of letter , when as the infant christian in the first discovery of christ or free grace , looks upon all ministrations below him as legall , and so is carried out to oppose them , too disorderly . a discovery of duties and works . some say that duties and works are fruits of faith and of the habits of grace in us , and are the conformity of a christian to the commandments and laws of god revealed in scriptures , and that duties are to be done because commanded , and that they are such ways and means as god hath appointed a christian to walk in to salvation ; and that according as these are performed more or less strictly a christian ought to judge himself or approve himself , and that christians are to wait upon god in duties for the spirit and for all other discoveries of himself ; thus the protestant in general . others say that the duties and works of a christian flow from the spirit of god , of love and of adoption , else they are but the performances and obedience of servants , not of sons and such as are born of god . that the meer commandments or letter of scripture is not a law to a christian why he should walk in duties , but the law written in our hearts , the law of life ; and this is the difference of duties and performances under the meer old-testament-dispensation and the new , or pure gospel or new covenant , the one or that of moses was a ministery from without , that of christ from within , and that duties in the letter are but images and figures of what the spirituall man doth act from that life of christ in him , not as things commanded him , nor in relation to heaven and hell ; because such obedience and actings are of service , and acted as first from without , and mercenary or of price , and for salvation . a discovery of outward ordinances . some say , outward ordinances are commands of christ and therefore to be done because they are commands , and that they are sanctified by god , and his spirit , and that we are to waite on god in the use of means , and that spirituall things are conveighed by ordinances into the souls of men ; thus says the protestant generally . others say , that outward ordinances as in the letter are the old testament ministration , or a legal ministration of johns ministry , or christ under the law , or in flesh , and that such ordinances as the lord jesus commanded while he was in the ministery of the law made under the law , a minister of circumcision , and not commands of christ as in meer glory and spirit , nor a ministration of his as in that more excellent condition and the not distinguishing christ as in flesh , and so teaching and commanding , and as in spirit , and so ministring in pure spiritual light and glory , is the reason of all such legal doctrine and use of ordinances in bondage , as is this day in the letter : other of baptism &c. or church-fellowship &c. that the new covenant or god revealed in his , and teaching his is not by any outward way or ministry or means , but by the inward or unction and anointing , ye are all taught of god ; no man shal teach his neighbor or brother any more , saying , know the lord ; and all conference and discoveries in letter or speech is but meer witnessing to the lord and the discoveries of god of what we are taught , not , any ministry ( as formerly ) for teaching . no outward ordinance or ministration of the creature or of letter can convey or confer or bring in pure spiritual things , there is a great mistake in that , and they are but signs and shadows of spiritual things , and they are to the spirit in the new testament as the shadows of the old were to the flesh of christ , figures and perishing things and to be fulfilled in spirit and in the coming of spirit . they are that which are called the beholding god as in a glass , the seeing darkly and in part the heavens and earth which are to be rolled up as a garment . a discovery of the jews and their conversion , some say , they are those who are of the seed of abraham and have abraham to their father , and are jews by fleshly birth , and such as live yet in the old testament laws and priviledges as circumcision , and have the vail upon their hearts un-taken away , opposing christ come in the flesh , and expecting the messiah yet in a more carnall glory , they shall be converted and called in before the coming of christ in judgement . others say , that the jews were but a figure of the children of the bondwoman , and of the christians under the apostacy or in meer letter and corrupted forms of worship ; and as the jew was reckoned before to be the people of meer ordinances , and of the worship of god according to the letter of scriptures , to whom the oracles of god were committed , and to whom pertained , &c. so the christians generally who are now the people of the new testament , as to letter , and of all the worship according to the scriptures in the letter , are that jew under the new testament , answering to the jew under the old , there being two seeds according to the flesh and according to promise , though they by promise or faith are counted for the seed . the calling of the jews is the bringing up the christians from letter to spirit , and according to this mystery the jews shal be called and converted dayly and are ; for in the whole nations of christians as of italy , germany , poland , denmark , spain , france , scotland , england , &c. the lord shal call in many by his own spirit into himself , and shal be revealed in them in power not in form . that the jews who are by nature jews or according to fleshly generation shal be no otherwise called but as the other jew of which they are a figure ; and thus they interpret the call of the iews and not in any such outward observation as men commonly suppose , not remembring that the kingdom of god comes not with observation as to the world , and that the day of the lord shal come as a snare upon all the earth . all false worships & ways , practised in conscience or in liberty , will be destroyed in christ's day . god hath a time before christ come in spirit as he had before christ came in the flesh , a time wherein he suffered long and was patient , and was revealed to his people , though dwelling in much gentilism , judaism and ignorance ; and therefore gods appearance , or communion with his people from the time of the falling away , or of the man of sin being revealed , hath bin in grace and long suffering , and hath patiently born his being crucified , in spirituall sodome or egypt , and therefore he hath been with his people under popery , under episcopacy , and is at this day , not in approbation of their forme but in his own meer love , grace , and long-suffering , and is at this day accordingly with the people in independency , presbytery , baptism , &c. and all other male-administrations . the lord jesus hath a day and time to be revealed in , which is his coming in the saints when he will judge the world , and then shall antichrist be consumed , and the flesh of the whore or babylon in all her administrations shall be tormented and burnt with fire , and not a little one of babylon shall be spared , but dashed against the stones , not the purest idols she hath , even idols of gold and silver , with all her merchandise , pearls and pretious stones , and cynamons and odours , and frankincense , all things of false worship , &c. and administration , though very sweet and pretious in the judgement of flesh and blood , and then shal all the saints indulgencies cease to all these things under which they are now walking , some in conscience , some in liberty , even then when gods indulgency ceases . a discovery of christ in us . some say it is no other but habits of grace in us , and such a work of sanctification & mortification wrought by the graces of the spirit ; and this they say is christ formed in us , the image of christ , the conformity to christ , this the protestant generally . others say christ in us is when we are made the anointed of god , which is the christ or the whole entire christ as one spiritual new man . and that the image of christ in us is christ manifested in our flesh as to sufferings and death , whereby the flesh is crucified in the power of god and of the spirit , and the outward man or the flesh is dying and perishing even day by day , and is then dead when the very life of the flesh is slain , and we live no more unto our selves but god or christ liveth in us , it being no more we that live ; and manifested , as in resurrection , or in the life of the spirit , wherein we who were dead in sins and trespasses are risen with christ , who is the resurrection and the life , i am the resurrection and the life . the fiery tryall . there is a state and condition of christians scarce known , and it is the fiery tryall , or that power of god put forth upon the administrations that christians are under , and so passing out of them into higher discoveries of god , and the fiery tryall is the spirit of god burning up or destroying such an administration to a christian , as when a christian passes from a meer legall state into a state lesse legall or more gospell , receiving some more precious and sweet appearances of god in grace , and free promises , in this passage there is a fiery tryall upon that first administration that was legall , whereby mans own righteousness is consumed and crucified to a more excellent discovery of god ; and even in that more gospel-state of a christian whereby he enjoyes god in that ministration of graces , gifts , and ordinances , there will be a fiery tryall in a christians passage into more glorious manifestations of god , and there will be a burning and torment even in that ministration of his graces and gifts , &c. and this state is prophesied of in that scripture , the sun shall be turned into darkness & the moon into blood before that great and notable day , that is , not only the lord iesus the sun ( as some say ) wil be as darkness to the world , &c. but all that which was the glory and light of a christian and his way of communion with god , his sun and moon and stars shal be darkned and become as blood before that notable day , or that more excellent revelation of god : and that of peter , but the day of the lord will come , &c. in the which the heavens shal pass away with a great noise , and the elements shal melt with fervent heat ; the earth also and the works that are therein shall be burnt up ; which is not only a prophecy of the last judgment , but of the particular judgment upon former administrations in a christian which is figured out in the heavens and earth and elements , which are those more or less glorious administrations , and the fire is that trial by the spirit of god which as fire burns and destroys . this is accordingly figured out in that to the corinthians , the fire shal try every mans work of what sort it is ; if any mans work shal be burnt he shal suffer loss , which work is those several administrations of gold , silver , pretious stones , wood , hay , stubble , which pass under the revelation of the day , or glory of christ or fire of the spirit . this is further revealed in revelations 2. 9. i know thy works and tribulation and poverty , &c. and ye shall have tribulation for ten dayes , this was written to the church of smyrna , or to all christians under the figure of that church which was tribulation prison or bondage and poverty , that is , while christians are in their former administrations as in bondage , prison , poverty , looking at all they have as nothing , and all former things they were rich in as nothing , and now as bondage to a more excellent enjoyment of god . this is likewise in the mystery of it , the cross of christ , or the fellowship of christs sufferings , crucifyings , and death , for as christ crucified all that glorious administration in which he was in the flesh , and it all died to a more glorious life , even the glory of god the father , so every christian is to take up this cross , and to bring his highest and choycest administration to this cross , and to have them all crucified to higher discoveries of god , this is the knowledge of christ crucified , or self-denial . many christians who are sadded , darkned , in much tribulation as to the administrations they are under , and take them for desertions and withdrawings of god , when as they are the presence of god upon such administrations making them dark and wither and consume , and the bringing in of a richer and fuller glory . god in heaven or in a place of distance as to our infirmity . many christians in theirconceptions of god andprayings or addresses to godconsider him as in a local glory , and so change theglory of the incorruptiblegod into an image made like to corruptible man . god is infinite and all in all , and whither shal i go ( saith the psalmist ) from thy spirit , or whither shal i fly from thy presence , and where is the place of his rest ? and say not in thy heart who shal ascend into heaven to bring christ down from above ? the word is nigh even in thy heart , the word ( saith the apostle ) that we preach , which word was christ the eternal word , which was with god and was god : and thus the lord is said to be at hand , the lord is at hand . the spiritual christian knows that all figures of place , as of gods residence , as heaven , and all such discoveries of god as to place or distance are only as to man and to the infirmities of man ; and therefore prays not and speaks not to god nor of god as to place or distance , but as if he were in him and about him , his right hand embracing him and his left hand under him ; and in such discovery of god as he hath by faith , &c. or any such graces and other administrations he worships not god , nor considers god as that or that discovery , because then he should worship something for god , which is not god and , as iohn , fall down at the feet of the angel or some glorious ministration and worship there . the carnall and weak christian worships , prayes , &c. and thinks of god as to form , figure , and place , and distance , and discoveries of him by graces , gifts , &c. whereas god is only to be enjoyed in those as in a glass darkly , for we have not seen his shape , nor heard his voice . the spirituall sabboth . this mystery of god was held forth first in the creation in that of the seventh day which god was said to sanctifie , which was no other then the enjoyment of god in the revelation of himself who is perfect rest and sabboth in his own glory , the six dayes being accordingly a figure of the christian in bondage or under active and working administrations , as those of the law and gospel are , as all forms of worship , duties , graces , prayer , ordinances , &c. this sabboth was a sign to the people of god in bondage or under the law , and the lord jesus , in his active and fulfilling administration while he was in the flesh , was the antitipe of the six dayes , and his entring into glory was that very sabboth and rest , which was the bosome of the father from whence he came and where he returned , and this is the scope of that fourth chap. to the hebrews , and the bosome of the father is that sabboth or rest , there remaineth therefore a rest to the people of god , and he that hath entred into his rest hath ceased from his works as god did from his , that is , the lord jesus having fulfilled his dayes work as to the law , entred into his glory or rest , so christ in that held forth the true christian sabboth , which was the father , as philip , shew us the father and it sufficeth us ; there is fulness , rest , sabboth , and sufficiency in the father , or revelation of god in the christian . so as the spirituall christian in the true discovery of god his fulness lives in an eternall every-day sabboth , while some live in little more than the bare sign , or one day in the week . the gospel as in its own glory , and as in the scriptures of the old and new testament . the gospel is everlasting for it is the tydings and revelation of god , in love , grace , or mercy to his , or god manifested in flesh , or making his tabernacle with men . this gospel which is no other then the mystery of salvation , revealed or declared in spirit to men , is cloathed in several administrations , as that of the old testament and the new , the scriptures of both being the revelation of heavenly things by earthly or created things , or by naturall forms and expressions , so as the letter is a parable , figure or allegory , by which spirituall things are spoken and brought forth amongst men ; they are they which testifie of christ , hitherto i have spoken to you in proverbs , &c. the scriptures or writings of the everlasting gospel , are the true scriptures as they are the very image and letter of the mystery of salvation or of spiritual things or the mind of god , or as they are in that pure and spiritual order and form of words to truth its self , not as they are meerly in their grammaticall construction and sense or common reading , which any that understand the hebrew or greek may receive , and therefore the scriptures according to such or such interpretations & consequences of men , are not to be imposed as meer things of faith and fundamentals , but so far as the spirit of god reveals them to be that very truth and minde of god in those who receive them , else they are received and acknowledged for the authority , and reputation of men , not of god , therefore christ told the pharisees they erred , not knowing the scriptures , and yet they had the scriptures , and read them , and understood them in the letter , but not in the spirit . the gospel being thus distinguished into the spiritual nature of it , and into the administration with which it is cloathed , nothing is pure , spirituall , divine gospell , but that which is light , life , glory , spirit , or god revealed ; whatsoever is of meer letter , form , ordinance , is of the administration or gospel-cloathing and appearance , as to men and as in the flesh , things that are seen are temporal , things that are not seen are eternal . so as that distinction used concerning ordinances , when they are called gospel-ordinances , gospel-commandments in contradistinction to the legal ordinances is a great mistake and an advancing and exalting outward things into spirituall , and putting an image of christ and divinity upon them , which they will not bear in such an opposition or contradistinction , to the ordinances under the law , for al the ordinances under the law or of the old testament , were gospell ordinances , or ordinances holding forth christ , and figuring christ ; and so the ordinances of the new testament ; and are all alike letter , outward , and visible , and of things that perish with using , which was the nature of the administrations of the law , and therefore saith the apostle they did all eate the same spirituall meat , and they did all drink the same spiritual drink , and they drank of that rock that followed them and that rock was christ ; that is , the ordinances of the law or old testament were as much spiritual as those of the new testament , that is , such things as signified christ in the flesh , which those of the new testament as baptisme , and the last supper , but he concludes , be not ye idolaters as were some of them , they sate down to eate and drink and rose up to play ; that is , they did idolize those outward administrations as their manna , water , out of the rock , and passeover which they eate and drank , and rose up to play , that is lived in the meer refreshments of such formal participations and communion with meere outward things and ordinances , and were cheared , and contented with such created enjoyments of god ; thus they rose up to play after their idolatry with those administrations , as many weak christians now , who having sate down to eate and drink in the administrations of the new testament , as these in the old , rise up to play , go away sed up with created refreshments rather than spirituall manifestations of god . assurance of salvation . the pure , spirituall , and glorious assurance of salvation comes from the knowledge of god , or the pure manifestation of the spirit of god , bearing witness and giving testimony , that we are the children of god ; this is pure , spirituall assurance , this is called the white stone with a new name written , which none know but those that have it , this is the unction whereby we know all things , this is that spirit by which we know things freely given to us of god . so as all demonstrations of salvation , which are made to the soul by any rationall perswasive or argumentative way , and not in the meer evidence of the pure light or spirit of god , is but moral or humane and traditional , and will fail ; and all applications of gospel promises and all conclusions from the meer letter of scriptures which are not the pure image or figure without , answering the very evidence & demonstration of spirit and of god within , is but a literall and formal assurance , and will fail . all counterfeit or resembled testimonies either by sathan who can transform himself into an angell of light , or by the meer perswasion of nature , or the carnall conscience , whereby nature doth willingly deceive , and flatter & perswade its self , being usually unwilling to perish , and beleeve its own destruction , will fail . but there are many waies of assurance of salvation though more dim and faint , besides that more inward and purely spirituall , and that meerly of god , which is enjoyed very rarely , and i know not by whom , excepting those only to whom the kingdome of god is revealed in spirit , and god is seen face to face ; and first assurance is wrought by the knowledge of god , according to such enjoyment as the soul is under in its administration to god , as first , there are these waies of knowing god , 1. by reason or the meer light of nature , and works of this creation , and here there is a law accusing and excusing ( as the apostle saith ) and how god is revealed in this as to salvation in al those nations where the gospel is not heard as in its outward letter and administration , or elsewhere , and how far god may administer christ in this , as formerly to job and cornelius , i dare not judg , nor condemn , nor conclude ; but sure there is no salvation out of christ ; and how far god may use this light of nature or reason to administer christ in , as he makes use of others more low and visible administrations not so excellent , i know not . 2 there is a knowledge of god by graces and gifts or fruits of the spirit , as faith , love , self-deniall , repentance , &c. and by the letter or promises & outward ordinances and duties ; and as gods manifestation is in these , so is the assurance of salvation through these , and such assurance is of no higher and clearer and more glorious certainty then god through these doth afford , that is ( as the apostle saith ) darkly as in a glass ; and as these are shadowed and clouded , so is the assurance , and that is the reason , why so many are cast down , and afflicted as to this thing of assurance , and pine and consume because the testimonies of their salvation are no brighter nor clearer , then such administration will admit , and here they are to waite . the reason why assurances of salvation are no more glorious nor pure , are because the spiritual church or saints are in babylon , in the flesh , compassed about with the mystery of iniquity , and of antichrist in our selves , and enjoy not god in that sweet and pure vision as they shal do , when they return to jerusalem , the new jerusalem , the city of the living god . they that speak of the assurances in pure revelation of spirit , not comprehending al the several administrations & measures wherein god appears to his , do much mistake , and it will appear from that knowledge of god which is amongst men , in all its severall dispensations , as here follows . the knowledg of god according to the various dispensations of himself . god is known in the light of nature or reason and works of this creation , the eternal power and god-head being seen by things that do appear , and man being made after the image of god , and having a law within him accusing or excusing . 2. by the meer letter or scriptures , and light of nature or reason , which is a rational dispensation heightned , from such images , and appearances of god , as it meets with there or in letter . 3. by outward ordinances or signs and images and things that do appear and thus god is seen still as in the creation or increated things . 4. by the ministery of angels or a more high and seraphical , though still creature-ministrations of god . 5. by graces or appearances of the spirit , as faith , repentance , love , self-denial , humility , &c. which was the ministration of the first gospel-times under the old testament before christ came in the flesh , and now in the new testament , since his coming , and this is said to be as in a glass . 6. by gods own light , evenhimself revealed , and this is that pure , increated , divine , immediate glory , flowingfrom himself , or himself ; father ( saith christ ) glorifie me with thy self , or the glory that i had with thee , and the glory that thou gavest me , i have given them , that they may be one as we are one . now let us consider , who knows god according to himself , or his own light , & glory . none ( saith god ) can see me and live , so as they that see god do not live , they do not live , or that thing called themselves doe not live ; that which is called a mans self is his own reason , his wisdome , his righteousness , his desires or wil , his imaginations , his affections , his lusts ; now if these live , god was never yet seen , none can see god & live ; for when any see god it shall be no more they that live , but christ or god that liveth in them , now who is there that hath seen god , that doth not live , in whom nothing of self lives . and that we may see how god revealed wil annihilate and bring to nothing all flesh , consider the appearances of angels , & graces &c. how was daniel smote into astonishment ? no spirit was left in him : how was isaiah ? wo is me i am undone , i have seen the lord : how was john when he fell at the angels feet ? how have many left the world and worldly contents , relations , and all other creature comforts , as many anchorites and contemplative souls , who are carried no higher then by angel discoveries ! oh! how doth the pure appearance of god pour shame upon all flesh & fleshly glory , and excellency , upon all the visions and dreams that man hath had of god , either by pure reason , his image , or by creature-imagery or outward administration and notion by letter , or by graces &c. for when that which is perfect is come , that which is in part shall be done away : the day of the lord wil be upon all our cedars and oaks and pleasant pictures , and idols of gold and silver , even our richest and most spiritual idolatry , and judgment shal be upon all the merchandise of babylon , the pearls and pretious stones , the cinamon and odours and frankincense upon all deceiveableness of unrighteousness and all false worship , &c. a further discovery of the mystery of salvation in the gospel-administration , and its own glory . the gospel-administration wherein the mystery of salvation is first discovered , is in the scriptures of the new testament held forth in these following particulars . 1. in repentance , which they say is a sorrow for sin wrought by the spirit of god and the law , flowing from christ who gives repentance to israel , and the spirit of grace which mourns over him , &c. and is that godly sorrow for sin the new-man grieving over the old . 2. in faith , which they say is an act of the regenerate soul upon christ , resting and beleeving in him for justification & righteousness , or as some say , a grace from christ or righteousness . 3 in conversion or calling , which is the work of the spirit of god turning , or sanctifying or perswading the soul of the christian from his sinfull , and unregenerate estate , to god in christ . 4. in justification which is gods pardoning the sins of a beleever , or not imputing sins unto him , and imputing the righteousness of christ unto him , whereby he stands justified and forgiven , and righteous in the sight of god freely ; and of gods grace through faith instrumentally , which as the hand receives christ , as some say ; without faith , as others say . thus the scripturs in the letter hold forth the first revelation of the mystery of god in such words and expressions as these and such as these are ; as prayer , good works , duties , ordinances , which are very suitable , and proportionable to the first appearance of god in us or the mystery of salvation , working in its infancy and first creation in the christian , and thus the infirmity of christians is fitted with a manifestation of the mystery in words and forms , and all the christian churches of the world generally draw out all their systemes and models of divinity into articles of faith and confessions of faith , according to this very letter of scriptures , which is no other but a revelation of the mystery of salvation as to mans infirmity , and say some , they call it their fundamentals and the highest attainment of christianity . others say the mystery of salvation is no other then immanuel or god with us or god in flesh , not only in that man christ but in the whole christ , christ being no more but an annointed one , and that annointed one is our nature or weakness annointed with the spirit , even god himself who is strength ; and this mystery of great and exceeding glory is revealed in pieces and parts and after the manner of men , according to the infirmity of our flesh , within the christian in graces &c. and in the scriptures or expressions and forms without the christian . the seekers their attainment , with a discovery of a more spiritual way . they finde that the former christians of the first or of the apostles times , according to institutions then , and the administration of ordinances then , were more visibly and spiritually endowed with power from on high , or with gifts of the spirit , and so were able to make cleer and evident demonstrations of god amongst them ; as in the churches of all the christians then , in corinth , ephesus , &c. and that all who administred in any outward office , as to spiritual things , were visibly gifted ; there was then an apostle , evangelist , prophet , pastor , teacher , gifts of healing , gifts of miracles , of tongues , &c. and all was administred in the anointing or unction of spirit , clearly , certainly , infallibly : they ministred as the oracles of god . but now in this time of the apostacie of the churches , they finde no such gifts , and so dare not meddle with any outward administrations , dare not preach , baptize , or teach , &c. or have any church-fellowship , because they finde no attainment yet in any churches or church-ways , or administration of ordinances , according to the first patern in the new testament , they finde nothing but the outward ceremony of all administrations ; as of bare water in baptism , of bare imposition of hands in ordination , of bare election of officers , as pastors , teachers , &c. of bare church-censures , without the visible power of gifts of spirit which were before . therefore they wait in this time of the apostacie of the christian churches , as the jews did in the time of their apostacie , and as the apostles and disciples at jerusalem , till they were endued with power from on high , finding no practice for worship , but according to the first patern . they wait onely in prayer and conference , pretending to no certain determination of things , nor any infallible consequences or interpretations of scriptures . they wait for a restauration of all things , and a setting up all gospel officers , churches , ordinances , according to the patern in the new testament . they wait for an apostle or angel , that is , some with a visible glory and power able in the spirit , to give visible demonstration of their sending , as to the world : and thus they interpret those places of the revelation . this is the highest of their attainment . but some speak of a further discovery , and more spiritual then this of the seekers , as this : 1. that there is no warrant from scriptures to expect any restoring of offices or ordinances according to the first patern in scripture . 2. that the first patern in scripture of offices and ordinances , was but a more purely-legal dispensation , or a discovery of the gospel rather as to christ after the flesh , then after the spirit ; and a discovery as to the weaknesse both of jews and gentiles then , respectively to visible administrations , and gifts of spirit . 3. that the administrations and gifts then , were but a ministration in part , and darkly , as in a glasse , and of things that should vanish away . 4. that god never set up any administration or office but for a time and season , and used it as a temporary dispensation ; as the tabernacle , temple ; law , priesthood , &c. and then left them never to be restored . so the first gospel-administration by ordinances , gifts , &c. 5. that to wait in any such way of seeking or expectation , is antichristian , because there is no scriptures to warrant any such restauration , or expectation of such administrations : and that all such waiting is that desert , wildernesse-condition prophesied on by christ ; that is , waste and barren as to spiritual things : if they say , behold , he is in the desert , go not forth : and that it is that condition prophesied on to be in the secret chambers , or single fellowships that are in such expectations ; a chamber signifying an upper room , or a room above others ; so this state of seeking is thought by those of that way , to be an upper room , or higher administration , as to presbytery , independency , baptism , &c. and that lo , christ is here , or the gathering into that way , and saying it is his , to wait in . 6. that the truth is , christ is in all his in spirit and truth , and as the eternal seed ; and his fulnesse is already in the saints , or all true christians ; and that all growth , improvement , or reformation that is to be , is onely the revelation or appearance of this ; when he shall appear , &c. or to be revealed in the brightnesse of his coming , in the day of the lord jesus ; and that he is in us that true life , salvation , glory ; onely we see him but in part : and that all conceptions of god or christ , as to distance of coming , &c. administrations , ordinances gifts , are but to expect christ in a fleshly way or appearance , not as he is in us , our life , fulnesse , hope of glory , &c. and this next appearance of his shall be in his own light , spirit , and glory , in himself and his . and this is that reformation to be expected ; this is the last administration of himself by himself in his : in his light we shall see light . and the saints or true christians shall not onely see god thus in himself , face to face , as they are seen ; but the world shall see him in a way of conviction and spiritual judgement upon themselves ; even him that sits upon the throne . and all that pure administration of ordinances and gifts which was and is expected by these , is but a middle or interdispensation betwixt god and his ; wherein god is seen as in a glasse , not as he is in his own glory , which is himself , which is the last and most spiritual discovery . the grounds both against liberty of conscience and for it , clearly stated , for all to judge . against liberty of conscience these are the strongest grounds , and all the grounds generally known . 1. the magistrate is the keeper of both the tables of the law : and as he may punish any evil committed against the second table , or the society of man ; so he may punish any idolatry committed against god , or the worship of god , in the first table . 2. the magistrates under the old testament reformed ; moses and joshua , the kings and princes of judah and israel , nehemiah , &c. so the magistrates now . 3. the magistrate is the minister of god for good , and a terrour to evil works , and bears not the sword in vain ; therefore may punishheresie and schism , becauseevil . 4. the magistrates are prophesied on to be assistants to the church of god : kings shall be thy fathers , and queens thy nursing mothers ; and therefore may punish all such as are enemies to it , as all hereticks and schismaticks are . 5. peter smote ananias and his wife sapphira with death , which was a temporal punishment , for their sin of hypocrisie : so may the magistrate put forth a temporal punishment for a spiritual offence . 6. paul wished that they were cut off which troubled them : therefore magirates may cut off hereticks , because they are troublers of the church 7. the church of thyatira was reproved for suffering jezebel to teach , and to seduce : therefore magistrates are not to suffer false prophets or seducers to be . 8. the father and mother of him that is a false prophet , shall thrust him thorow , and say , thou shalt not live ; for thou speakest lyes in the name of the lord . this was a prophecie as to magistrates punishment forheresie . 9. if magistrates shall not punish for heresie , errours and schism , there will be nothing but confusion , and no settlement nor establishment of any peace , order , or truth in the church . 10. it appears from the practice of all christian states generally , who punish all such as conform not ; from all councels and synods , who still hold this power to be in the magistrate , of reforming and punishing heresie and schism . the grounds for liberty of conscience which are strongest , and are all commonly known . 1. moses was a keeper of both tables onely as he was a type of christ , and so called the mediatour of the old testament , and worship of god then : but so is not the magistrate now , the office of moses being fulfilled in jesus christ , and ending in him , even in that person in whom all the types were fulfilled . 2. the magistrates of the old testament , as moses , joshua , the kings of judah and israel , nehemiah , &c. were in a peculiar and special way of magistracie as to that church-politie of the jews , and had a special , and peculiar , and infallibly directive power of priesthood with urim and thummim , and prophets anointed of god to assist , and direct , and instruct them in the law , or reformation of the church at such times as they reformed . and the law of the old testament lay more plainly and clearly in the letter , not so much in spirit as the letter of the new testament : and therefore the magistracie now having no such special reference to a church-politi● , nor any such ministery infallibly directive joyned to them , cannot proceed so to reform , nor compel , nor punish . 3. the magistrates under the new testament are ministers as to good and evil , not as to truth and heresie : and this good and evil is such good and evil as falls under the law of their cognizance , that is , the law of nature , by which they make laws , and judge the breach of them : which law of nature or right reason , is the law or principle for administration of justice and righteousnesse in all societies of men and nations : and thus the magistrate bears not the sword in vain . but this is not as to heresie and schism , of which the higher law is judge , viz. the law of the spirit of life which is in jesus christ , not the law of nature or this creation . 4. in that prophecie , kings shall be thy fathers , and queens thy nursing mothers , is not in its own scripture , or any other , interpreted to be any other thing then the indulgency and favour of states and kingdoms to the people of god ; which is far from bearing witnesse to any destructivenesse or persecution of them . 5. that peter smote ananias and his wife sapphira with death for lying , is onely a witnesse of gods power and holinesse put forth in an act of miracle upon the sin of hypocrisie , for convincing unbelievers , and confirming believers , and is no way exemplary to any magistrate , being a power by miracle , or by an extraordinary act ; and magistracie in its administration is ordinary : and it was in an apostle , not a magistrate ; by a spiritual , not a carnal weapon . 6. pauls wishing that such were cut off that troubled them , holds forth no other cutting off then by church-censure or excommunication , which was a visible dividing them from that visibly spiritual body the church , called a delivering up to sathan , &c. 7. the church of thyatira was reproved for suffering jezebel to teach and to seduce : but this is not the magistracie of thyatira which was to forbid her teaching by punishment ; but the angel or ministery of that church , as all agree , who was rebuked because they or he put not forth that spiritual power they had of admonition , rejection , excommunication . 8. the father and mother of him that begat the false prophet , and was to thrust him thorow that prophesied lyes in the name of the lord , was a prophesie respectively to the law of the jews which was amongst them against false prophets , and had a true priesthood , and infallible prophets , with a special law to try them by , and condemn them . and more spiritually was this : by the false prophet , is meant the spirit of antichrist : by the father and mother that begat him , they who made him a prophet , or begat & cried him up into the reputation of a prophet : and then thrusting him thorow for the lyes he prophesied , is their spiritual smiting that antichristian working with the sword of the spirit , through some new enlightnings from god received , or brightnesse of christs glory , which shall stay and kill all appearances & deceiveablenes of the man of sin or false prophet , and not suffer him to live . 9. that there will be no settlement of peace , order , or truth in the church if the magistrates do not punish for heresie , is upon mistaken & false grounds , supposing three things which are not . first , that the church-politie of the jews by magistrate and priesthood , is to be used by christians ; which is not , it being fulfilled in christ the true king and priest ; and christians having no such infallible priesthood to joyn to magistracie . secondly , that civil power can establish any thing of an higher glory , law and principle then it self ; as all spiritual truths and discoveries of jesus christ are . thirdly , the mistake of true spiritual settlement , peace , order , and truth , which receive all their being , propagation , and establishment from the spirit of god , and the scriptures , and such spiritual laws as god hath revealed for ordering the outward man of the christian by , respectively to the society or fellowship of other christians , called church-censures , &c. christians being under a twofold politie ; that of the kingdome of christ , as christians ; that of the kingdom of this world , as men , or such as are subject to the laws of civil government : and likewise supposing all peace and order to be grounded upon uniformity , not upon unity of spirit ; and preservation of the civil peace of the state . 10. that states and kingdoms do to this day practise punishing heresie by the power of magistrates , and that councels and synods do allow it ; all such practice of what states soever in this kinde , doth shew onely what they do , not what they ought to do . and the kingdoms of the world are prophesied on to give their kingdoms and strength from themselves to the false church . and for councels and synods , they are such as have erred in other things , and why not in this ? it being their great interest to establish themselves , &c. by the magistrates power . whatsoever is not of faith , is sin : so as all who are compelled in things of worship to do any thing of which they are not perswaded , do sin . gospel-sins , or sins against an higher law or light then that of nature and reason ( which is the onely sphere for civil government to move in ) is to be judged and punished by a law and light proportionable , and more spiritual then any power of magistracy ; as the spirit of god going out in gospel-judgement , admonition , rejection , excommunication , &c. the danger and hazard of persecution of the members of christ , which is a sin bringing much judgement , because judged and punished by such a light and law , viz. by synods and councels of men who are not infallible in their decrees and judgements of truth and heresie . by force and compulsion , men who are weak in the faith are made hypocrites , in their outward man conforming to the laws of men in fear and bondage . all such power of compulsion in states and kingdoms principled with any light and liberty , except spain , france , &c. shall destroy the true interests of all such states and kingdoms oppressing all societies and fellowships of men , as to spiritual things , though never so peaceably affected , as men and subjects . a mystery : or , the christian following the appearances of god thorow all created things . that which is the pure , spiritual , comprehensive principle of a christian , is this : that all outward administrations , whether as to religion , or to natural , civil and moral things , are onely the visible appearances of god , as to the world , or in this creation ; or the clothing of god , being such forms and dispensations as god puts on amongst men , to appear to them in : this is the garment the son of god was clothed with down to the feet , or to his lowest appearance . and god doth not fix himself upon any one form or outward dispensation , but at his own will and pleasure comes forth in such and such an administration , and goes out of it , and leaves it , and takes up another . and this is clear in all gods proceedings with the world , both in the jewish church and state , and christians now . and when god is gone out , & hath left such or such an administration , of what kinde soever it is , be it religious , moral , or civil ; such an administration is a desolate house , a temple whose vail is rent , a sun whose light is darkened ; and to worship it then , is to worship an idol , an image , a form , without god , or any manifestation of god in it , save to him , who ( as paul saith ) knows an idoll to be nothing . the pure , spiritual , comprehensive christian , is one who grows up with god from administration to administration , and so walks with god in all his removes and spiritual encreasings and flowings ; and such are weak and in the flesh who tarry behinde , worshipping that form or administration out of which god is departed . a postscript to master gataker , authour of a book called shadows without substance , writ against me . sir , the reasons why i did not answer you , were these : i mean your last book , called shadows without substance , &c. i found that replies and rejoynders did exceedingly confound and perplex the plainnesse , and simplicity , and glory of truth , and had much of self , and passion , and recrimination ; which i am confident the lord will shew you in much of what you have writ : for i am assured that god will reveal and convince you powerfully and mightily in many passages which your self writ , and not the spirit of god . lay your hand upon your heart , and consider sadly , if the advantage of the times , the glory of reputation , the passion of man in you , and the multitude of yeers , and fame of learning ( not willing to be convinced by days or months ) did not write most of your last book . what you wrote in the sincerity of spirit , and in that measure of truth you received , i rejoyce in ; and what you wrote in the artifice of your parts , your wit , and your other humane advantages , or devices of flesh and blood , whereby you laid on colours to make your own arguments fair and comely to a man judging no higher then reason , or in your own measure of truth , and whereby you laid on your darker and more shadowish stuff upon me your adversary , rendering me to the reader , both in your title-page , and thorowout your book , as one that denied the apostles doctrine , and christ's , because i denied your conclusions and deductions to be that very doctrine , and the minde of those very scriptures of christ and the apostles . this , i say , must passe under the fiery trial , and you must suffer losse , so as by fire . surely , to deny what master gataker , or some synods of men say , is not to deny what christ and the apostles say , unlesse the spirit of god reveal in them one and the same truth , and that they all speak by one and the same spirit , in one and the same language . nor did i see that you in all your writings had done any thing against the truth declared by me ; but had onely defended your self , and your own measure of truth , with rejection and reproaches of mine ; and all this in the form onely of argumentation and confutation , not in the power : so as i did rest without replying , knowing that the substance of what truth i had writ was as i had received then ; and would abide , because he who is the patern of all truth , jesus christ , abides the same , yesterday , and to day , and for ever . and for any expressions of mine , or form of words which may make truth appear to some not one and the same ; i onely can as yet speak truth in the language given me : when i can speak more tongues , or the languages of several christians , of which the gifts of tongues were a signe , then i & you shall be better understood by our selves & others . sir , i have spoken one particular more clearly , which you & some others spake on in my book . and thus i take my leave of you , desiring to love any appearance of god in you , and to forgive any infirmities in you , which are of man ; as i desire my self to be loved or forgiven of others . and truely i do not expound that of contending earnestly for the truth to be in reproaches and passions , in replies and rejoynders , and many books ; but in spirit , and spiritual affection , and pure manifestation of the same truth . sir , your friend , john saltmarsh . a pretended heresie . that which is pretended , or at least believed by some to be heresie in my book of grace , is this ; which i desire to explain more fully , that it may appear more clearly to be truth : that christ hath believed perfectly , repented perfectly , mortified sin perfectly for us . first , that christ hath done all for us , is truth : he hath fulfilled all righteousnes , both that righteousnesse which is of the law , and that which is of the gospel , in graces &c. and upon this account he is made unto us righteousnesse , &c. secondly , faith , repentance , mortification , were all in christ originally , primarily , as in their nature , theirfountain , their root or seed ; and therefore he is said to give repentance to israel ; and he is the authour and finisher of our faith ; and it is called the faith of the s●n of god ; and of his fulnesse have all we received , and grace for grace ; for everygrace in him , a grace inus . and to say christ hath done all these for us , first in himself , and then in us through himself , i hope is such an heresie as we all believe . it may be , my want of clearer explanation , made it be taken for heresie ; which i hope will now be judged more candidly to be a truth . nor can this ( that christ hath all graces and perfection in himself ) prove that we stand in need of none in us , no faith nor repentance in us , nor mortification of sin in us , no more then pauls doctrine of grace and faith , and the christian to be under grace , destroy the law , or make void faith , or cause men to sin that grace may abound . i never yet denied the graces and fruits of the spirit of god , which appear in faith , repentance , new obedience , mortification of sin , as may be seen in all things i have writ . it may be i may speak truth in such a notion or conception , or measure of light as i have received it in , and not in anothers . the christian , as the english or french , can onely speak in his own tongue or language , till the lord be one , and his name one amongst us : and in the mean time , let us judge heresie by the truth in scripture , and in the spirit ; not as it seems to us so , or appears so , perhaps not for want of true light in what is writ , but more light to what is already writ , to make it more clearly appear true light . to master knolls , the authour of a book called the shining of a flaming fire , &c. writ against me , as to the point of baptism . dear brother , i have been long silent , not because what you writ had prevailed in me to believe the ordinance of baptism by water , so practised , of that necessity , or of that pure & apostolike practise in these times , since the outward court given to the gentiles , hath been troden down , and the gifts of spirit , which was the glory and life of those visible administrations then , now taken away . but i was not very hastie , because i know it is not man that teacheth truth , but god ; ye shall be all taught of god . there are three things i propound to ye , with many other . 1. that all that baptize now by the power of teaching , ( go teach and baptize ) do teach in the same gift the disciples that baptized formerly did teach ▪ that is , as the o●acles of god , in the pure manifestation of the spirit of god ▪ else that command , go teach and baptize , belongs not to disciples of lesse pure , lesse certain , and lesse infallible teaching , as all d●sciples now in mystical babylon ▪ or the flesh , are ; but to disciples of the first anointing , or first fruits of the spirit , such as the apostles were , and such as philip , and ananias , and the brethren with peter , &c. 2. that the baptism of water is christs baptism , or his administration ; but it is johns and his ministery : i come baptizing with water ; but he shall baptize ye with the holy ghost : and therefore christ never gave it to his disciples in their first commission to preach to the jews , nor baptized he any himself , that can be found ; nor doth it appear that this in matth. 28. is meant of baptizing by water , but by the spirit , or baptism of gifts , which christ baptized with in their administration , saying , lo , i am with you , or in you , &c. 3. that the disciples of christ baptized onely by water , as in johns ministery , though into christ , as all legal administrations were , viz. to christ ; and did it partly in honour to johns ministery , ( for , a greater prophet then john hath not risen ) and to the believers weaknesse ; as in that , to the weak , i was weak : to them under the law , as under the law , &c. yet , saith he , i was not sent to baptize : it was no part of his commission , but of his spiritual liberty , and to edification of the weak : for he circumcised . and there is another thing which hath caused much mistake and confid●nce in this point of baptism by water , and that is , the not distinguishing the doctrine of baptisms , but interpreting the words of baptism used in the epistles , which appear to be words of mystery , and spiritual immersion , as to the mysteries of god , and of being made by one spirit one with christ , one in his death , buried with him by baptism , &c. to be of a meer literal , elementary signification , and to be meant of water onely , and from this , pressing it as necessary , &c. and further , there is no little mistake of that in the hebrews , where the doctrine of baptisms is reckoned amongst the first principles of the doctrine of christ ; whereas those first principles are reckoned in the hebrews , not as if all of them were things to be for ever the principles of every christian , but of the doctrine of christ in some of those things , as to that age ; those things being first brought forth in that ministration of christ then : for if it were otherwise , and all they of necessity as the first principles , then where is the other baptism of gifts there mentioned in the word ? for the word is baptisms , not baptism . and further , the apostle rather calls christians up higher , more into spirit : wherefore leaving , saith he , the doctrine of christ , let us go on to perfection , or , to that which is perfect ; which is christ himself . as if he should say , let us be no more weak christians , but such as seek higher and more excellent things . i refer you to the doctrine of baptisms here in my book , where i have not controversially written , but in meeknesse , and plain distinction of things . nor am i against baptism by water , if administred according to the measure of light ye are under , and not in an apostolical necessity and pressure , and as a dividing ordinance to the unity of the spirit of god in christians . dear sir , i love and tender those true appearances of god that are in you , and rejoyce with you in beholding that glory by which we are all changed from glory to glory , &c. and am your friend and brother in the lord , john saltmarsh . notes, typically marginal, from the original text notes for div a93709e-200 {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . act. 26. 19 rom. 3. 29. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ? psal. 51. psal. 51. psal. joh. 4. joh. 14. act. 9. psal. joh. 3. 8. rom. 12. 6. act. 2. 18. psal. 68. 11. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . tit. 3. 10. 1 cor. 5. 5. 2 thes. 3. 15. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . see mason . fox booke of martyrs . beda . ephes. 5. 30. act. 9. 4. mal. 3. psal. 105. 15. thse 1. 5 19. act. 7. 51. ephes. 4. 30. joh. 8. 32 , 36. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . rom. 13. 1 , 2 , 3. rom. 13. 4 , 5. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . 2 sam. 19. 22. notes for div a93709e-5330 1 cor. 9. 22. 1 cor. 8. 4 , 7. matth. phil. 3. 3. notes for div a93709e-9080 {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . eph. 4. 22 , 23. 1 cor. 15. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} eph. 4. 22 , 23. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . rev. 21. ● . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} rom 5. 14. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} gen. 1. 26 {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . heb. 1. 3. psal. 36. 9. gen. 1. 26 ephes. 4. 23. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} zac. 4. 12. 1 cor. 17. 47. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . rom. 1. 20 {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} gen. 3. 2 thes. 2. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} abolitionis . gen 4. 1. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} gal. 4. 23. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . rev , 19. eph. 4. 24. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . col. 1. 15. 1 ioh. 1. 2. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . joh. 1. 1. rev. 1. 18. prov. 8. mat. 1. rev. 21. ioh. 1. 18. ioh. 1. prov. 8. 1 cor. 3. 18. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . rev. 21. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . heb. 12. 2 cor. 15. 1 cor. 2. 1 cor. 1. 30. heb. 9. 14. luk. 24. 26. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . 2 cor. 5. 18. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . rom. 8. 2. rom. 8. 2. rom. 3. 21. 22. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . 1 cor. 6. 19. rev. 21. 3. 1 cor. 12. 12. ephes. 4. 24. ephes. 2. 22. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . 1 tim. 3. 16. mar. 1. col. 1. 24. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . joh. 17. phil. 3. 10. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} 1 cor. 12. 12. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . eph. 4. 13. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . rev. 3. col. 1 , 15 , col , 1 , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , iohn 17 , 1 cor. 12. 13. 1 cor , 12 , 26 , 1 cor , 12 , 25 , 1 cor. ● . 3. 1 cor , 3 , 17 , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . eph , 2 , 20 1 pet , 2 , 5 , rev , 11 , 1 , 2 heb. 9. 14. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . 1 tim , 3 , 15 , heb , 12 , 23 eph , 4 , heb. ● . mat , 16 , 18 {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} 1 cor , 12 , 10 , 1 ioh , 4 , 1 , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} col , 2 , 20 , 21 , rom , 13 , 10 , rom , 8 , 2 , col , 2 , 20 , luke 24 : 2 cor. 3. 17. 1 cor. 2. heb. 2. joh. 5. 22. 27. math. 28. luke 17. rom. 14. rom. luke 17. math. 24 : math. 24. 2 thes. 1. heb. 2. 8. rev. 19. 20 1 joh. 3. 1. 2 thess. 2. 2 thess. 2. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . eph. 4 21. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . luk 10. 38 heb. 2 10. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . luk 12. 50 {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . mar. 10. 39. col. 1. 24. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . mat. 3. 11. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . heb. 9. 10. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . mat. 11. 11. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . mat. 10. 5. col. 2. 11. 12. ioh. 1. 4 ▪ 2 gal. 2. 8. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ● cor. 1. 17 {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . act. 19. 4. joh. 1. 31. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . mat. 1. 28. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} act. 1. act. 19. joel 2. 28. 1 cor. 3. 13. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} &c. 2 cor. 3. 17. col. 1. 15. eph. 4. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . phil. 3. 10. rom. 6. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . 〈…〉 3. 27. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . christo induti . gal. 5. rom. 8. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . 1 cor. 12 , 13 {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . into . col. 2. 10. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . col. 2. 11 , 12. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . col. 2. 20. 21. 1 pet. 3. 21. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . 1 pet. 3 : 20. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . examplar . hebr. hebr. mat. 10. ephes. 4. 1 cor. 12. 10. 1 cor. 9. 1. act. 8. 4. rom. 12. 6 2 thes. 2. 3. 1 ioh. 4. 1. 3. rev. 2. 3. chapters . rev. 13. act. 2. act. 3. heb. 8. rev. 14. 6. rev. 18. 1. hos. 31 3. rev. 18. 1. luk. 24. zeph. 2. 13 1 cor. 8 ▪ 4 , 5 , 6. 1 cor. 8. 4 , 5 , 6. 1 cor. 13. 8 , 9 , 10 , 11 , 12. gen. 1. 26. gen. 2. 7 , 8. gen. 2. 15 , 16 , 17 , 18. gen. 3. exod. 20. 2 cor. 3. 7 ▪ heb. 1. 1. exod. josh. math. joh. luk. 1. joh. 1. 31. joh. 3. 30. 1 king. 18. 34. to 38. math. 1. cap. 3. c. 4. gal. 5. 22. 2 cor. 4. 6. rev. chap. 1. chap. 2. phil. 3. 1 pet. 2. 23. mat. 5. 39. mat. 5. 48. rom. math. 5. rev. 14. heb. 4. hebr. rev. 21. 22 , 23. rev. 21. 22 , 23. 1 cor. 15. luk. 24. gal. 4. 1. 1 cor. 3. 1 , 2. rom. 1. 2 cor. 3. 18. 1 pet. 2. 19 rev. 22. isa. job 29 , 2 , 4. mar. 26. 51 , 52. gen , 17. 23. acts 8. act. 10. 48. math. 10. 1 cor , 1 , 17. gal , 2 , 8. joh , 3 , 30. hebr. 8. hosea . rom , 1. acts . rom. 2. 23 1 cor , 8. rom 1. 17 rom. 1. 17 2 cor. 3. 18 ephes. 2. 1. 2 cor. 5. 8. eph. 4. 8. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . eph. 4. 2 thes. 2. 2 tim. 3. 1 , 2 , 31. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . hebr. 1. 1. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . 2 thes. 2. 6. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . v. 7. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . 2 tim. 3. 2 , 3 , 4 , 5. 2 pet ▪ 2. 1 , 2 , 3. jude 19. 1 joh. 2. 18. rev. 19. 20 {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} rev. 12. 6. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} rev. 20. 9 2 thes. 2. rev. 21. 22 isa. 60. 19. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . rev. 11. rev. 3. rev. 3. eph 4. 11 , 12 , 13. 1 cor. 12. 28. math. 28. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . 1 cor. 13. 2 , 3. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . eph. 4. 1 cor. 12 28. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . rom. 13. rom. 13. dan. rom. rom. 8. 28 psal. 2. rev. 21. 24. 1 joh. 1 cor. 12. 1 joh 4. 1. 2 ioh 7. 1 cor. 4. 19 act. 8. 1 joh. 2. 19 ephes. malac. ● . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . math. 24. 6 , 7. exod. 21. 24. mat. 24. 40 , 41. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . exod. 13. josh. 1. gal. 4. 2. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . math. 26. 52. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ioh. 17. 5. lu. 24. 26. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . jam 4. 2. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . isa. 26. 17 heb. 10. 7. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . ioh. 4. 34. phil. 4. 11 , 12. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . 1 ioh. 4. 27 eph. 1. 18. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . rom. 8. 28 {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . rev. 4. 3. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . mat. 5. 43. lev. 19. 18 luk 9 13. mar. 10. 38 mat. 5. 40. 44. 1 cor. 4. 12 1 pet. 2. 23 ephes. rom. 8. 1 ioh. 5. 4. 1 cor. 15. heb. 11. rom. 8. ●8 acts 8. 1 , 2 ier. 38. 2. zach. 8. 23 mat. 5. 45. ier. 52. isa. 26. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . math. 9. math. 9. joh. 14. ephes. 6. gen. 1 : gen. 2. 1 cor , 15. 48. rom. 5. 12 exod. 20. rom. 5. 12 rom. 5. 19 rom 8 ▪ 3. luke 24. 46. 26. heb. 9. 26. 24. eph. 4 ▪ 8 , 9 , 10 , 11. rom. 10. ● 17. eph. 1. 4. eph. 2. 8 , 9. rom. 3. 22 28. 25. 1 cor. 1. 18 2 pet. 1. 5 , 6 , 7. gal. 3. 24. mat. 11. 28 act. 1. 11. 1 cor. 15. luk 4 18. ezek. 1 pet ▪ 2. 24. heb. 9. 24. 26. ezek. 16. 6 , 7 , 8. eph. 2. 6. 8 , 9. 1 cor. 1. 30. 1 pet 2 24 isa 53. 6. luke 1. 74 , 75. 2 cor. 5. 14. mat. 9. 13 : ● tim. 1. 15 see confession of faith made in this assembly . confession of the seven churches : articles of the church of england . rom. 5. 12. 19. 2 cor. 5. 24 , 15. ioh. 3. 16. ioh. 5. 40. 2 pet. 3 ▪ 9. math. 23. 37. 2 pet. 3. 9. ioh. 1. 11. 2 pet. 3. 9. psal. 36. 9. 1 ioh. 2. 8. 1 ioh. 4. 8. tit. 2. 11. 1 joh. 3. 1. joh. 3. 29. 1 pet. 1. 12. heb. 1. 7. eph. 1. 1. 4 1 cor. 12. 12 rev. 21. 2 , 3. psa. 139. 8 act. 17. 28 col. 1. 17. ioh. 1. 5. ioh. 5. 39. gen 1. 1 cor. 15. 47 , 48. gen. 4. gen. 1 sam. act. 1. 25. gal 4 2● , 23 , 24. &c. luk. 4. 18. heb. 3. 1. heb. 9. 14. iohn 17. 22 , 23. 1 cor. 13. 8 , 9 , 10 , 11 , 12 , 13. mat. 24. 24 2 thes. 2. 3 , 4 , 9. 1 ioh. 2. 18 rev. 13 , 11 , &c. rev. 17. 2 , 3. &c. 1 ioh. 4. 3. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} pro vice or adversus rom. 8. 26 , 27. isa. 1. math. rom. 8. 26 , 27. rom ▪ 8. 26 , 27. rom. 8. joh. 16. 23 , 24. rev. 8. 3 , 4 2 cor. 12. 7 , 8 , 9. math. phil , 4. 11 , ●2 . gal. 3. 19. rom , 7 , 7. mat , 5 , 17 mark 12. 22. exo. 34. 14 luk. 10. 27 rom. 2. 1 rom. 7. 14. joh. 1. 17. mat. 11. 13 heb. 2. math. 5. rom. 3. 31 heb. 10. 1. rom. 8. 2. rom. 8 15 heb. 2 14 , 15. rom. 2. 15 mat. 3. 3. rom. 8. ● . rom. 3. 19 20. gal. 3. 10. joh. 1. 17. heb. 10. 1. rom. 6. 14. rom. 7 , 1 , 2 , 3 , 4 , 5 , 6. 1 ioh. 4. 18 gal. 5. 22. col. 1. 10. mat. 7. 16. mat. 5 16. mat. 28. 20 1 tim 6. 18 heb. 10. 24 jam. 2. 14. 18. 1 cor. 11. 28. 2 cor. 13. 5 rom. 5. 5. luke 1. 74 2 cor. 5. ● 14 ▪ rom. 8 , 15 rom , 6 , 14 rom , 7 ▪ 1 , 2 , 3 , 4 , 5 , 6 heb , 8. ioh. 3. 8. 2 cor , 4 , 18 heb. 10. 1. col. 2. 20. 1 cor. 11. 26. 1 cor , 13. 12. rom. 11. rom. 9. 6 , 7. rom. 9. 4. rom. 9. 6 , 7. rom. 2. 28 , 29. rom 11. 28. luke 17. 20. 2 pet. 3. 3 , 4 , 8 , 9. 2 thes. 1. 2 thess. 2 , revel. 17. 1 cor. 12. 12 phil. 3. 10. gal , 2 , 20. 1 pet 4. 12 2 pet. 3. 10 1 cor , 3 , 13 , 15. 12. rev , 2 , 9. phil. 3. 10. 1 cor. 1. 17 , 18 , 23. 1 cor. 2 , 2 gal. 6. 14. isa 69. 1. rom , 10. phil , 4. gen. 1. luke 24. 26. ioh. 1. 18. heb. 4. rev. 14 , 6. col. 2. 2. 1 cor , 10 , 3 , 4. rev. 2. 17. 1 ioh. 2. 20. 1 cor. 212 rom. 1. ● rom. 2. 2 cor. 3. 18 ioh. 17. gal. 2. 20. 1 cor. 13. isa , 2. acts 5. 31. zac. 12. 10 2 cor. 7. 10 , 11. rom. 3. 28 rom , 1. 17 1 thes. 4. 7 2 tim. 1. 9 psal. 19 , 7. rom. 5. 9. rom 4 25 rom. 8. 33 rom. 5. 1. 1 cor. 12. ephes. 4. 1 cor. 13. ●vel . 14. 〈◊〉 18. 1. 1 cor. 13. 10 , 11 , 12 , 13. matth. 24. col. 1. 26. eph. 3. 18 , 19. col. 3. 4. 1 joh. 3. 2. 2 thess. 2. 8 , 9. heb. 2. 8. rom. 10. 6 , 7 , 8 , &c. col. 1. 26. psal. 36. 1 cor. 13. 12 , 13. custos utriusque tabulae . exod. 20. rom. 13. acts 5. 1. gal. 5. 12. rev. 2. 28. zech. 12. joh. 1. 17. act 3. 22. luke 9. 30 , 35. 2 cor. 3. 6 , 7 , 13. rom. 13. 4 rom. 13. 4 act. 5. 1 , 2. gal. 5. 12. rev. 2. 28. zech. 12. 1 , 2 , 3. ephes. 4. 3. rev. 17. 17 rom. 14. 23. rev. 1. 13 heb. 12. 26 , 27. 1 cor. 8. 4 phil. 3. 14. 2 cor. 3. 18. in a book called h●ll broke lo●se . page 8● . heb. 8 ▪ ●●tth . 28. matth. 10. ev. 1 ▪ cor. 1. rom. 6. col. 2. heb. 6. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} heb 6. 1. the vvorldes resurrection, or the generall calling of the iewes a familiar commentary vpon the eleuenth chapter of saint paul to the romaines, according to the sence of scripture, and the consent of the most iudicious interpreters, wherein aboue fiftie notable questions are soundly answered, and the particular doctrines, reasons and vses of euery verse, are profitable and plainly deliuered. by thomas draxe. minister of the word of god. draxe, thomas, d. 1608. 1608 approx. 292 kb of xml-encoded text transcribed from 80 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-05 (eebo-tcp phase 1). a20809 stc 7187 estc s116746 99851962 99851962 17258 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for 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(eebo-tcp ; phase 1, no. a20809) transcribed from: (early english books online ; image set 17258) images scanned from microfilm: (early english books, 1475-1640 ; 1305:01) the vvorldes resurrection, or the generall calling of the iewes a familiar commentary vpon the eleuenth chapter of saint paul to the romaines, according to the sence of scripture, and the consent of the most iudicious interpreters, wherein aboue fiftie notable questions are soundly answered, and the particular doctrines, reasons and vses of euery verse, are profitable and plainly deliuered. by thomas draxe. minister of the word of god. draxe, thomas, d. 1608. [12], 124 p. printed by g. eld, for iohn wright, and are to be sold at his shop neere christ church gate, at london : anno 1608. one of 3 imprint variants. reproduction of the original in the union theological seminary (new york, n.y.). library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published 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make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -n.t. -romans xi -commentaries -early works to 1800. election (theology) -early works to 1800. christianity and other religions -judaism -early works to 1800. 2003-01 tcp assigned for keying and markup 2003-02 spi global keyed and coded from proquest page images 2003-03 olivia bottum sampled and proofread 2003-03 olivia bottum text and markup reviewed and edited 2003-04 pfs batch review (qc) and xml conversion the vvorldes resvrrection , or the generall calling of the iewes , a familiar commentary vpon the eleuenth chapter of saint paul to the romaines , according to the sence of scripture , and the consent of the most iudicious interpreters , wherein aboue fiftie notable questions are soundly answered , and the particular doctrines , reasons and vses of euery verse , are profitably and plainly deliuered . by thomas draxe minister of the word of god. at london printed by g. eld , for iohn wright , and are to be sold at his shop neere christ church gate . anno. 1608. to the right honorable and most vertuous lady , the lady lvcie countesse of bedford : grace and peace , with increase of all holynesse and happinesse . the wisdom , power , and prouidence of god , as it doth ( right honourable ) most eminently and admirably appeare and shine forth in the frame , preseruation and gouernment of the vniuersall world , and of all things therein conteined : so in the mystery and matter of predestination , in the illumination and blinding , saluation and condemnation both of iewes and gentiles , it is most deepe , yea & past mans founding out . for who can comprehend the depth of gods councell , or render any particular reason of it ? why god , who had amongst all the nations of the earth elected and selected the iewes to be his onely peculiar and beloued people , with whom he made such a singular couenant of mercy and saluation , to whom appertained the adoption , the glory , the lawe , the seruice of god , of whom are the fathers , and of whom ( concerning the flesh ) christ came who is god blessed for euer-more , should for so many hundred years , euen from the apostles preaching vnto our dayes , generally cutt and cast them off from being his people and church ? and by occasion of their vnbeliefe and desertion , haue in their roome and stead , so generally in all countries and kingdoms of the world , adopted and substituted vs gentiles , who formerly were nothing but wilde oliues , no people , not beloued , strangers from the couenants of promise , without christ , without hope , without god in the world ? the reason ( i say ) and mouing cause of gods decree and councel , is vnserchable and past finding out ; yet if we duly examine and consider the euent , and execution of it , we cannot but discerne & acknowledge that god hath most iustly reuenged himselfe vpon the iewes & powred out his wrath vpon them to the vtmost . for before christ his incarnation , they often misused , derided , persecuted , & slew gods prophets , & since they refused & murdered the lord of glory , they forbad his apostles to preach to vs gentiles , they persecuted and killed them , and from that time to this present houre , cease not to blaspheme & spi● out their venim against christ his church , his gospel and his seruants . and yet , ( notwithstanding all this ) is it not a mistery to bee wondred at and adored , that god hath in all ages of the church , chosen & reserued to himself , and called to christ a remnant of them , which is vndoubtedly , a fore-runner and argument of their generall conuersion not far off . secondly it is a maruelous worke of god , & not without his mistery , that the iewes ( howsoeuer wandring and dispersed in al countries almost , ) should stil continue such a distinct and vnconfounded nation , so innumerable in multitude , and so constant in the keeping and obseruing of ( as much as they possible may ) their ancient lawes , rites , and ceremonies . thirdly they haue bin in the times of greatest persecutions , when the tirants of the world sought to extinguish , and root out the scriptures ( and still are ) the faithfull keepers & preseruers of the old testament : & all this may put vs in some good hope of their future calling and conuersion . lastly god hath ( as saint paul manifestly proueth , ) made an euident promise of their plenary calling & saluation , when the full number of vs gentiles , is ( successiuely ) come into the church . thus seeing their miserable state for the time past , and also at this present , and that a remnant is alway remayning , & the conuersion of the nation of them is dayly expected ; we must not passe by so memorable a worke of god without vse & application . by their fall and apostacy wee must not only iustifie , but also tremble & stand in awe of gods iudgments , feare to offend the diuine maiesty , and beware least through vnbeleife , contempt of the gospel and profaine security , we at length attract & draw the like iudgments vpon our selues . secondly , in that so great a multitude of them shal be againe ingrafted into christ and beleiue the gospell , we must be so farre from despiseing them , or scandalizing them by our ill life and example , & from despairing of their saluation , that we must heartily pray for them , and by our zealous profession and holy life and conuersation study & striue , through the working of the holy ghost , to reduce them into the right way . lastly , christian monarches & magistrates must not only by enacting and execution of seuere lawes , represse their vile and intolerable vsuries , whereby they plague & oppresse many poore christians , and punish with al sharpnesse their horrible blasphemies against christ and his gospell , but cause them being vnder their authority & subiection to be by degrees instructed in christian religion , and for the sooner effecting of it , to compell them to heare the gospell . then shall the miserable and seduced iewes bee brought home , the world reuiued , the hearts of gods people replenished with vnspeakeable ioy , all nations shal glorifie god in christ , and we shal al in short time be fully & finally , perfected and glorified . this is ( most noble lady ) the summe and subiect of this small volumne , which hoping that it will bee profitable and comfortable to many , i thought good to publish it , and in many respects mee mouing , to commend the protection and patronage of it , to your honour . first your honour , is zealous , religious , wise , and learned , and alwaies haue beene ( and still are ) in these regards ; illustrious and renowned . secondly , you to your greatnesse , ioyne goodnesse ▪ to your honor , humilitie ; and to your knowledge , chiristian kindnesse and benigni●ie , and therefore you cannot but accept of , iudge of , and read at your leasure , any sound and holesome treatise that directeth and furthereth you therein . lastly , i am so deeply obliged and indebted vnto your most noble and religious parents , and to the honourable , studious , and hopefull knight your brother , that the signification of my thankfulnesse doth in equity also belong vnto your honour . wherefore i most humbly beseech you , gratiously to respect my small labours ▪ and to make vse of them for your edification . thus desiring your good acceptance , and crauing pardon for my boldnesse , i pray the god of heauen to encrease you in all honour and grace , to make you a noble cedar in his house , a bright starre in his church , fruitfull in all good workes , happy & blessed in your good courses , and after fulnesse of age , faith , and felicitie , to crowne you with euerlasting glory in his heauenly kingdome . amen . couentry . nouember . 1608. your honours in all duty to be commanded , thomas drâx . clarissimo , viro & doctrina & pietate praestanti , domino clementi throgmortono equiti aurato , gratiam pacem & omnia prospera . qvanquam , ( eques or natissime ) quidan● pij & eruditi homines , de futura illa generalique iudaica nationis vocatione , propter diuturnam eorum apostasi●m & virulentum contra christum & euangelicam veritatem odium , vel desperârunt , vel valdè saltem dubit ârunt : veruntatem divus paulus eorum errorem disertè damnat , & pluribus & maximi ponderis argumentis plenam iudoeorum conuersionem sub finem saeculi futuram , disputat & euincit . primo ▪ ipse , cum sit israelita , suae conuersionis exempl● , ostendit eos non esse in vniuersum abdicatos , secundo ex dei praescientia , id est , praedestinatione & fauore , deu● reliquias quasdam fidelium sibi semper reseruare , manifestum facit . tertiò , ex similit●dine suorum temporum cum temporibus eliae , deum in densissim●s ecclesiae tenebris & corruptissimo illius statu , suos electos habere , alere & conseruare declarat . quartò , gentium zelum & sanctissimum exemplum , iudaeos tandem , ad sanctam eorum aemulationem prouocaturum ; & ex aduerso , numerosissimam illam iudaeorum vocationem mundum illuminaturam , & hominum languescentem fidem exuscitaturam demonstrat . quintò , apostolus vbique ( per occasionem ) proprium ministerium exornando aliquis ex illis conuertere & seruare contendeb●t . sextò , dei foedus cum israelitarum patribus initum , & eius vocationem & dona ( in electis ) perpetuitatem & immutabilitatem induere testatur septimo , quum vocatio & salu● omnium electorum , ex sola miserecordia dei pendeat , iudaeos aeque ac gentes seruari posse persuadet . octauo , ex de● omnipotentia , corū vocationis spem & probabilitatem colligit . postremò , innumerabiles iudoeos , post plenitudinem gentium in ecclesiam ingressam , euangelium amplexuros , euidentissimis scripturis confirmat . haec cum ita se habeant , ea●●d institutionem & vsum nostram transferamus . primò hinc discimus ( quemadmodum fusius in epistola ad splendidissimam comitissam docuimus ) deo licere pro liberrima sua voluntate , & absolutissima potestate eligere , reijcere , & indurare vel conuertere quòscunque voluerit . secundò puram dei misericordiam in gentium vocatione elucere , at feueram eus institiam in communi iudaeorum abiectione tantùm conspici . quapropter dei gratiam gratis animis praedice●u● , digne euangelio ambulemus , dei iudi●ra time a●●s , & a iudaeorum●ncredulitat● ●ncredulitat● , horrendis blasphe●●js , vsuris , contemp●● christi , reliquisque peccatis abhorrendo ; caneamus . vltimo , nostris assiduis & ardentissimis precibus corum conuersionem promoueamus , & syncerae doctrinae & obedientia luce , eos lucrifacere studeanius . cùm igie●● haec materies ( vir nobilissime ) tam sit admirabilis & omnibus christian●s tam necessaria , censui in publicum emittere , & tuae etiam non tam erudi●ae censurae quàm clementi patrocinio committere . quum ●nim tu , propter religionis puritat●m , theologiae accuratam cognitionem , & dialectica & philosophicae scientia praestantiam , ●is , ornatissima in dei ecclesia , cedrus ▪ in familiae tuae ordinatissima disciplinâ dauid & iosua , & in nostro warwicensi agro publicae ●ustitiae lumen , non potes quin praecepta , moni●a , & consilia , eò dirigentia , laeto & libenti amnio excipias . denique cùm pater tuus antiqu● nobilitatis & beatissimae memoriae vir , iamque in coelis triumphans ; me in vita suâ , summâ beneuolentiâ complexus sit : confidò certè , te cùm sis eius non solùm bonorum , sed etiam eximiarum virtutum haeres iustissimus , velle me , non modo charitate quadam complecti , verum etiam lucubrationes meas vtcunque approbare . quod profectò expectans & humillime expetens , hic dicendi quidem , sed tui colendi finem numquam facio . iehoua opt : max : te omnibus externis & internis dotibus & ornamentis cumulet & perpoliat , tuos pios conatus prouehat , & tibi , tuisque longaeuam in terris faelicitatem , & tandem aeternum in coelis gaudium & triumphum largiatur . couentriae . 1608. tuae dignitatis , studiosissimus thomas draxe , verb● d●i minister . a table conteyning the number of the questions , which are , by occasion propounded and resolued . 1. can gods couenant with his elect bee made frustrate through mans vnbeleife . neg. page 2 2 whether that gods fore-knowledge doth distinguish the elect from the reprobate . affir . pag 3 3 whether that the idolatrous iewes in elias his time sinned in demolishing altars , seeing that they were set vp in places vnlawful . affir . ibid. 4 whether that the church can erre in matter of faith and doctrine . affir . ibid. 5 whether that the church of god doth euer faile vpon earth ? neg . p. 11 6 whether that god had any church or people in the darke mist of popery ? affir . p. 12 7 how our forefathers were then taught and saued ? p. 13 8 why god doth many times cause his militant church to be inuisible ? p. 14 9 whether a protestant may dissemble his religion and so go to idoll seruice ? neg . ibid. 10 may a man seeke for iustification and saluation and not obtaine it ? p , 23 11 doth god harden the reprobate ? distinct. ibid. 12 how doth god harden the wicked ? ibid. 13 how can god be said to blinde the reprobate , seeing that he offereth the meanes of illumination to many of them ? p. 28 14 whether that dauid , paul , elias did sinne or not in vsing imprecations against wicked men ? neg . p. 32 15 whether that wee may lawfully vse imprecations and pray against gods and our enemies ? affir per distictionem . p , 33 16 in what respects and with what cautions wee are to pray against our enemies ? ibid. 17 can the true church of god , and the members of it fall away from the fauour and grace of god ? neg . p. 40 18 are they excused before god that by their vnbeleife and vnthankefulnesse occasion other mens conuersion ? neg . ibid. 19 can the fall of the iewes which is an euill , be an accidental cause or occasion of the conuersion of the gentiles ? affir . p. 44 20 whether that a minister can bee properly said to conuert soules ? affir . per distinc . p. 46 21 how can the calling of the iewes bee the reuiuing of the world seeing that christ shall hardly finde faith on the earth at his second comming ? p. 50 22 whether grace and holinesse can come by generation and succession ? neg . p. 51 23 whether the iewes be not in many prerogatiues more excelent then vs gentiles ? affi . p. 52 24 can the true members of the catholike church become infidels ? neg . p. 56 25 who they be that fall away from the church and the communion of it ? p. 57 26 how are men engraffed into the church ? ibid. 27 is or ought a man to doubt of gods fauour and loue or no ? neg . p. 65 28 can ●eare , and assurance of saluation consist together ? aff . per dist . p. 66 29 can any man be said to be a naturall branch of the church , seeing that all are sinners and children of wrath by nature . aff. per distinct . ibid. 30 what persons fal away from the fellowship of the church ? p. 67 31 in what manner and by what inducements doe men fall away ? ibid. 32 is not god changeable in his couenant and promises , seeing that he changed his former bountifulnesse towards the iewes into rigour and seuerity ? neg . p. 77 33 can the elect wholy loose or bee depriued of faith and grace ? neg . ibid. 34 is predestination conditionall depending vpon mans beleife or vnbeleife ? neg . p. 78 35 when is likely to bee the time of the iewes conuersion ? p. 88 36 whether they shall euer recouer the holy land ? neg . ibid. 37 what the fulnesse of the gentles doth signifie ? p. 89 38 whether this fulnesse be yet come in or not , or any other countries and kingdomes are ( in probability ) yet to bee called and enlightned ? p. 90 39 what is ment by all israell , whether the iewes , gentiles or both ? ibid. 40 whether the comming of the deliuerer vnto them , must be vnderstood ●o●ily or spiritually ? p. 91 41 can one and the same people be truly said to be beloued of god yet his enemies ? aff . in diuers generations . p. 102 42 is any man called and conuerted by reason of his parents merites and worthines ? neg . ibid. 43 can the giftes and graces of gods spirit in the elect bee taken away ? neg . p. 103 44 doth god euer repent ? dist . ibid. 45 is god any cause of vnbeleife in man ? dist . p. 109 46 are all men by nature equally guiltie and prone vnto cuill ? aff . ibid. 47 how then commeth it to passe that one naturall man is outwardly better then another ? ibid. 48 whether there be any vniuersall election or grace ? neg . p. 110 49 if gods waies bee vnsercheable how then are we commanded to serch the scriptures ? p. 116 50 hath not god , reueiled all his will and counsailes to prophets and apostles ? neg . ibid. 51 why are wee commanded to giue glory to god , seeing that we can adde nothing to his perfection ? p. 117 the worlds resurrection . romans . chapt. xi . i demaund then , hath god cast away his people ? god forbid : for i also am an israelite , of the seed of abraham , of the tribe of beniamin . god hath not cast away his people which hee knew before ? know yee not what the scripture saith of elias , how hee communeth with god against israell , saying . lord they haue killed thy prophets , and digged downe thine altars : and i am left alone , and they seeke my life &c. what then ( may some repining iewe obiect ) hath god , that is vnchangeable in his decree & couenant , & whose compassions faile not , cast away .i. hath he wholy and vniuersally cast of and excluded from righteousnesse and euerlasting life his people ? that is the israelits or iewes , for whose faith & preseruation he hath wrought so many miracles , whome hee hath fastned and affianced vnto him-selfe by so sollemne a couenant and by so many pretious promises , & whom he hath enobled and renowned by so many illustrious patriarches ? god forbid .i. farre bee that from any mans thought and imagination for it cannot be . for i : also am an israelite , of the seed of abraham of the tribe of beniamin .i. i by mine owne example can testifie the contrary , for i ( notwithstanding i formerly was a pharisie , a blasphemer , a persecutor , and an oppressor ) am not cast of , but i am an israelite , therefore god hath not cast of all . god hath not cast of his people whome he knew not before .i. albeit , god hath generally reiected and cast of the bodie and greatest number of the iewes that were called , and so deemed in their owne eyes , and in the estimation of the world , by reason of the tenor of gods couenant and the ceremonies and outward excercises of religion , called ( i say ) and reputed to bee gods people ; yet those amongst them whom hee knew before .i. whom he predest●nated to saluation , whom hee acknowledged and approued for his owne , and whom he preuented by his speciall fauour , this people he neuer fayled , nor euer will renounce and relinquish . know you not what the scripture sayeth of elias ? i. i for resolution of this doubt referre you to the word of god , i hope that you are neither so supine and negligent that you haue not read it , nor so grosse of capacitie that you vnderstand it not ; how he maketh request , or intercession vnto god , saying against israel , i. in how lamentable and zealous maner , he complaineth against them , namely that they were all fallen away from the true seruice of god , vnto the worship of the idoll baal . lord they haue k●lled thy prophets , & digged downe thine altars , i. they haue testified and declared their virulent hatred , rage , and malice , against thee and thy truth , by murthering and massacring all thy holy and sincere prophets , priests , leuites , that by preaching , doctrine , examples and practise , would not assent too and applaude , but condemne and oppose themselues against their idolatry : and as for thine altars erected and builded vp long agoe by these holy fathers for thine honor , they haue defaced and destroyed them . and i am left alone , i. none else constantly and sincerely serueth god in the kingdome , and none doe , or dare publickly defend thy cause but my selfe , and they seeke my life , that is , they thinke it not sufficient to haue committed all the former insolencies and villanies , but they also , ( to make vp the measure of their iniquitie , and in hope to roote out euery true worshipper ; ) laye waite for my life . quest. is gods couenant made with his people , by mens vnfaithfulnesse euer abolished and dissolued ? a. no , for it is grounded onely in god who is vnchangeable , and not in man , who is a lyar , lighter then vanitie it selfe and therefore not to be trusted . secondly , gods couenant is an euerlasting couenant , and his mercy extendeth vnto a thousand generations , therefore wee must not for the vnbeliefe of some , condemne all , but rather hope well of all , 1. cor. 13.7 . q. whether doth gods fore-knowledge in the scripture , euer make a difference and distinction betweene the elect and the reprobate ? a. yes many times , as in this and other places of holy scripture , where gods knowledge and fore-knowledge is taken for the good pleasure of his will , for election and his speciall loue and approbation , as in rom. 8.29 . 1. pet. 1.2 . 2. tim. 2.19 . psal. 1.6 . q. was it a sinne in the idolatrous iewes , to demolish and pull downe altars , seeing that they were set vp and seated in places where they ought not ? a. yes , for their minde and intention was wicked ; for they did not destroy and ouerthrow the altars , because they were not set vp onely in ierusalem , where they ought to be by gods expresse commandement ; but because they would not haue sacrifice done to god ( onely . ) q. whether that the true church of god in the mysteries of predestination and other points of faith , may not erre and be deceiued in iudgment ? a. yes ; for first , if that notable . prophet of the lord elias erred in iudgment of the church , and samuell the prophet was deceiued in the choise of is●i his sonnes ; yea and the apostles themselues for a time were ignorant of the article of the resurrection of christ and of his kingdome , yea and peter after that the holy ghost in the day of penticost had descended vpon him , knew not that the iudaicall differences of meates were already abrogated , & thought the gentiles were not capable of the gospel , except withall they should admit of and receiue the ceremonies of moses his law , if these prophets & pillars of the church were ignorant and did erre euen in matter of faith , why may not much more other both pastors and people erre that haue not , nor neuer in this world shall haue any such extraordinary calling , gifts and illumination ? secondly the church and the principall members of it , sinne alwaies and are ignorant , yea , and many times erre in the right interpretation of the scripture , ergo , they may erre in faith . but herein lyeth the difference , first the true church buildeth her faith onely vpon the canonicall scriptures of the prophets and apostles , secondly shee neuer stiffely and obstinately ( as heretikes doe ) maintaineth any error against the maine principles and foundations of true religion . q. hath god cast away his people ? a. gods couenant and sauing promises are neuer made frustrate and voide by the vnbeliefe of the multitude , nay , if there were but one true beleeuer in the whole world , god would not breake his promise and couenant with him for all the rest . thus noah and his familie were saued , when all the world besides perished . thus lot was preserued when the sodomites were suddenly destroyed with fire and brimstone from heauen . thus simeon , anna , and a few others were saued in a generall corruption of doctrine and manners , and lastly in the mystie fogge and more then aegyptiacall darkenesse of poperie , christs two faithfull witnesses .i. the small number of his true ministers and constant champions and confessors ( albeit cruelly massacred by the romish antichrist ) ascended vp to heauen in a clowde , their enemies seeing them . nay amongst the vnbeleeuers themselues , and idolaters in the papacie , god saueth many by reason of the promise of his couenant pawned with them : hence it is that he conuerteth many before the close and end of this life , whom otherwise hee might iustly leaue in their idolatrie and so destroy them . reason . the reason hereof is , first , because the truth and performance of gods promises resteth in him-selfe , and not in any man whatsoeuer . secondly all his sauing gifts are without repentance .i. constant and vnchangeable . 1. vse . let vs hang all our saluation on gods couenant and promises onely , for all other helpes and additaments of men are vaine , false , and will faile and deceaue vs. 2. vse . secondly let vs lay hold vpon , and apprehend them all by faith , and so inclose , and impropriate them to our selues : for onely faith doth giue vs right vnto them , yea and infeoffe vs in , and giue vs liuery and seison of them . i also am an israelite . from pauls example and conclusion , wee learne : that euery godly and beleeuing man , may be fully perswaded and assured by faith , that hee is a member of the true church , and that hee shall vndoubtedly bee saued , and therefore it is his dutie firmely to beleeue so much . rom. 8. v. 23. & 38.39 . reason . the reason is , the promise and assurance hereof is made to the beleeuer & sanctified person . psal. 15.5 . psal. 24. v. 3.4.5 . secondly doubting and despaire of gods loue and fauour , and of our saluation , is a great sinne and against the attributes of gods truth , mercy , and goodnesse : and if wee doe great wrong and iniurie vnto good and faithfull men , when wee call their loue and loyaltie into question , much more when we doubt of the goodnesse and truth of the infinite and vnchangeable good maiestie of god : and particular doubting distrust and dispaire , is often and much condemned in the scriptures , math. 14. v. 31. luke 12. v. 29. heb. 12. v. 12. & 13. vse . 1. hereby is condemned that false and comfortlesse opinion of the romanists , that depriueth and dispoileth faith of his forme and of his firme apprehension and application , and maketh it nothing else but a generall beliefe of the promised blessednesse of god , and a giuing of an assent to other mysteries reueiled of god touching the same , which the very diuels , and reprobates haue or may haue . 2. vse . wee must labour and striue by the continuall and carefull vse of the word preached , the sacraments , prayer , and conference , and obseruation of gods fauours towards vs , both in blessings spirituall and temporall , to attaine vnto the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and full assurance of it and hauing once obtained it , to norrish and cherish it by the same meanes . q. hath god forsaken his people whom he knew before ? a. here gods fore-knowledge , beeing taken for his speciall fauour , for his predestination and adoption of them ( which is alwaies firme and vnalterable ) wee are taught these two conclusions . first that the predestination and the election of gods saints is firme , certaine and vnmoueable , and can neuer be lost , and that not onely in gods decree , but also in their owne sence and feeling rom. 8.33 . tit. 1.1 . rom. 9.11 . rom. 11.7.2 . pet. 1.10 . for it is a foundation that cannot bee shaken . secondly it is grounded vpon the rocke and therefore the gates and power of hell cannot preuaile against it . vse . it checketh the papists who make predestination mutable and vncertaine , and so would despoile and disarme vs of the maine ground of all comfort . whom he hath fore-knowne . in that here the cause why god doth neuer finally reiect or forsake his people , is onely ascribed to his fore-knowledge . 1. to the pleasure of his good will , inward fauour and eternall predestination ; it excludeth and remoueth all mans merites , and all outward dignities , prerogatiues and excellencies what-soeuer , from beeing any cause of it . and no maruaile , for if man ( though regenerate ) cannot , in respect of his finite and sinfull nature merite ought at gods hands , hauing a being both by nature and grace , much lesse could he merite ought before hee had any being or existence at all . vse . ergo , seeing there is no cause of glorying in vs , or any outward ornament , and seeing nothing mooued god to elect vs , but onely his meere mercy and fauour , let vs ascribe and returne with thankfull hearts all the glory and praise , thereof to him , to whom alone it appertaineth . know yee not what the scripture saith of elias ? in that it is here presupposed , ( if not granted ) that the iewes to whom paul especially addresseth his speach , ( for by an apostrophe hee afterwards speaketh to the gentiles , from the 13. verse to the 25. ) were most ready and expert in the scriptures ; we are aduertised how profitable , nay , how necessary the knowledge and vnderstanding of them is ; for therevnto are we referred in all our doubts , controuersies , and difficulties , for resolution , isai. 8.20 . luke 16.28 . & 31. ioh. 5.38 . secondly , they conteine the meanes , deedes , euidences , charter , and the broad seale of our saluation . ioh. 5.34 . ioh. 20.31 . rom. 1.16 . 1. tim. 3.15.16 . psal. 19●7 . thirdly , the ignorance and neglect of them , is the cause of all athiesme , errour , heresie , sinne , rebellion , persecution , misery , yea and damnation it selfe , 2. king. 17.26 . psal. 95.10 . isay. 5.13 . math. 22.29 . iohn . 12.35 . rom. 10.2 . 1. cor. 2.8 . 1. thes. 4.13 . lastly , god hath both in the old testament , as also in the new , laide a speciall charge and command vpon all sorts of people , soueraigne and subiect , publike and priuate persons , mighty and meane , to exercise themselues , and continually to trauaile in the reading and meditation of holy scripture : deut. 6.6.7.8.9 . iosua . 1.8 . psal. 1.2 . coloss. 3.19 . iohn . 5.39 . 1. tim. 4.13 . vse . it condemneth the idlenesse and vanitie of this present age , wherein many , & most , bestow none or little time in reading and consulting the sacred scriptures , wherein they might bee made circumspect , redresse their waies ▪ haue comfort and supportance in all afflictions , and be made wise vnto saluation ▪ but in the practise of the vnfruitfull workes of darkenesse , in the excesse of sinne and vanitie , and in the reading and reuising toyes and trifles that can minister nothing vnto them but matter of mourning and cause of after repentance , they can willingly and wilfully spare & spend whole houres , daies , nights , weeks . the lord amend this , and renue and reuiue the dying & pining zeale of his people and seruants in so many places . how he maketh request vnto god speaking against israell . and in the 1. of kings 19.10 . he saith that he hath beene iealous for the lord of hosts ( all tending to one purpose ) from which place i obserue and gather . that the pastors & preachers of gods word especially must be enfired and inflamed with an holy zeale of gods glory , & with a holy indignation against sin and idolatry , then principally when with elias & others , they see most grieuous transgressions of the people , when they see baals priests , viz. iesuites and seminaries , popish emisaries to be had in request and high reputation ; and themselues and the true prophets and ministers of the lord reuiled and reiected , yea wringed and wronged , yea killed and slaughtered , when they see christ to bee vilified and antichrist to be deified , and when they see the gospell troden vnderfoot & impiety & superstition aduanced . examples hereof wee haue in moses who seeing the golden calfe that the israelites had made , and the dauncing about it , waxed wroth , cast the tables out of his hands , brake them in peeces before the mountaine , burned the calfe in fire , ground it to powlder , strawed it vpon the water , and made the children of israell drinke of it . in phaenehas the sonne of eleazar , who arose vp from the midst of the congregation , tooke a speare in his hand and with it thrust thorow zimri the sonne of sal● and cozbi , the daughter of zur the midianitish woman , and so the plague ceased from the children of israell . in zacharias the sonne of ichoiada , the priest , who obseruing the people after ichoiodah his death , to fall away to idolatrie , in zeale reproued them , for transgressing gods commandements : hee told them , that they should not prosper , but that as they had forsaken the lord , so he had forsaken them : and herevpon they at king ▪ ioash his tyrrannicall command stoned him to death . in iohn the baptists , for his bold reprehension of the pharasies and saduces , and for reprouing of herod for his incest , and many other sinnes . in peter against ananias and saphira his wife act. 5.3 . in steuen in telling the iewes they were stif-necked and that they like their fathers alwaies resisted the holy ghost , that they had not kept the law , but that they were the betraiers and murderers of the iust . in paul , whose spirit was stirred vp in him , whē he saw the citty of athens subiect to idolatrie . and in himselfe and barnabas , who when the people with their priest would haue done sacrifice to them , in zeale rent their owne clothes and rebuked the people . in dauid as the tipe , and most eminently in christ the truth and perfection , all of whom were consumed with the zeale of gods house . psal. 69.19 . math. 21.12 . ioh. 2 , 15. reason . the reason hereof is , because they are gods watchmen and forewarne the people , they are gods trumpetters to tell the people of their sinnes , and the spirituall leaders , guides and directers of the multitude . 1 vse . this doctrine serueth for reproofe of some ministers of our time who either are remisse and negligent , and seeking their owne ease , neuer oppose themselues by doctrine and example , against the errors and sinnes of their flockes , but rather applaude them or ( at least ) in conniuence take notice of nothing ; and if the shew any zeale it is rather for their own diana and advantage , then for gods true religion and glory . 2 vse . it is a great comfort for all true and sound hearted ministers , who in an aduized and discreete zeale within the compasse of their callings , both by preaching , example and authority shew their dislike , and opposition against superstitions and enormous sinnes and abuses , beeing assured that what contumelies and indignities they vndergoe for gods honour , god will accordingly consider of them and censure their aduersaries , he will honour them that honor him and despise them that despise him . they haue killed thy prophets and digged downe thine alters . from these two members ioyntly considered , ariseth this instruction . that it is the plot and practise of apostataes and idolaters in their hatred & rage against god , to labour , to blot all remembrance of god , and not to suffer the ambassadors and messengers of god to remaine aliue . psal. 79.1 & 2. psal. 8.13 . apoc. 12.2 . & 13.16 . & 17. apoc. 18.24 . reas. the reason in regard of the holy monuments of gods seruice is , because they are profaine and wicked and regard them not ; and as for the good ministers of god , they like the king of aram against ahab ( though indeed a most wicked king ▪ ) fight against none ( in comparison ) but against them , for they seeme stumbling blockes and hubbes in their way who by their ministerie and zealous example vexe them . apoc. 11. ver . 10. 1. vse . let vs be thankefull vnto god for the long continued vse and ministery of his blessed gospell , and that neither prelates nor pastors nor preachers are not giuen into the hands of our blood-thristy & woluish aduersaries 2. vse . secondly let the ministers prepare and resolue them-selues not onely to suffer rebuke and losse for gods cause , but also to die for it , ( if they be therevnto called ) for god will highly reward them , and they shall not bee loosers but gainers by it , and not damnified , but euerlastingly glorified . 3. vse . seeing the good pastors and ministers of gods word are so much maligned & assaulted by satan and his instruments , let all the people of god pray for their constancy , patience , successe of their ministery , for their deliuery and preseruation ; and then ( no doubt ) the ministers shall speede and prosper the better , and the comfort of their perseruation shall redound to the people . and i am left alone . herein elias ( if we diligently heed the story and time wherein he prophecied ) who a little before thought that he had conuerted most of the israelites , and now he thinketh that they haue vniuersally reuolted from true religion , wee are taught that the most excellent seruants of god haue their errours and infirmities , one while , they conceiue ouer-well of men , and another while ouer-ill . act. 15. ver . 37.38.39 . 1. vse . if so rare and singuler men these many times erre and are deceiued , let no man presume too much of his owne knowledge , learning and iudgement , but walke humbly , and alwayes suspect his owne ignorance and weakenesse , and let him iudge rashly or ouer-hastily of no man , but reserue all secret iudement to god. if none for the present ioyne with him in the open defense of gods worship , or if none such be knowne , yea if they should all forsake him , as all forsooke paul when he was conuented before nero , let them not bee discouraged , but goe on boldly , trusting in god , and the goodnesse of their cause , and god will assist , strengthen , deliuer , yea and glorifie them . god being on a mans side , who can be against him , nay he hath more with him , then against him ; and other mens generall apostacie , or starting aside from their dutie and obedience , cannot possibly depriue him of his crowne : for hee shall liue by his faith , and the more temptations , and discouragements , hee findeth to hinder him , the greater will be his praise , preferment and exaltation in the end . but what saith the answer ( or oracle ) of god to him . i. we must rather in this apostacie of the church attend what the lord the god of trueth saieth , then rest vpon the coniecture of elias : ● haue left or reserued to my selfe . i. i haue preserued from death and idolatry , 7000. men . i. a great number of men , women , and children , for seauen a set number , is put ( here as in other places of scripture ) for one indefinite or vncertaine number : that haue not bowed their knees to the image of baall . i. that haue not polluted themselues with idolatry , no not so much as in outward gesture and action . euen so at this present time . i. in the time of the new testament , there is a remnant , i. a small remainder of iewes in comparison of those that perish , through the election of grace , i. whom god of his grace and fauour hath elected to euer-lasting life , and which shall be saued by faith in christ. questions out of the 4. & 5. verses . doth the church of god neuer faile or cease to be vpon the earth ? an. no , for albeit many times and in many places the church ceaseth to be visible , conspicuous and glorious ; yet the true catholicke and inuisible church , which consisteth onely of the number of the predestinate and elect , euer was , is , and shall be ; and shall alwayes remaine in the world in one place or other for first , it neuer failed when it was brought to the greatest extremities , but ( at length ) it hath alwayes lifted and put forth her head out of the darkenesse where-with it was oppressed . secondly christ his kingdome is eternall , and shall neuer end , but shall last and indure for euer , when other kingdomes shall bee ouerthrowne , destroyed and extinct . thirdly , gods couenant made with the iewes and gentiles , viz. that hee will be their god , and the god of their seed , is euerlasting and vnchangeable , therefore there must needs be some , in whom the couenant must bee ratified and accomplished . lastly , gods promises cannot lye , and his power can doe althings , and god doth nourish and preserue the church by his word and prouidence , when impietie and idolatry euery where preuaileth . 2. que. had god any church and people in the middest of the darkenesse of poperie , when tyrants and false teachers laboured , vtterly to roote it out ? an. yes , as may especially appeare , apoc. 12.16 . where the woman the church flying into the wildernesse . i. to places vnknowne , to the aduersaries , had a place prepared of god , that they should feed her there a thousand two hundreeh and three score dayes . i. they were nourished by ordinary meanes , by hearing some true things of their owne teachers , and partly by learning true faith and doctrine of other better teachers , partly by reading the holy scriptures , and by meditating and musing of it by themselues , and by conferring with others . secondly , the papists had some things that appertaine to the true church , as baptisme ( albeit not altogether purely administred ) the scriptures , the apostles creede , the commandements , the lords prayer , and a certaine ministerie . thirdly , in the ruinous state , darkenesse and apostacie of a church , the very reading and repeating of the word , yea , the very sound and report of it is ( by gods extraordinary working ) sufficient and effectuall to saue all those whom god will haue saued . act. 11. v. 20. & 21. iohn 4.28.29.40.41 42. rom. 10 18. lastly , god hath his church and seed , euen in babylon , ( albeit in faith and affection separated and disioyned from her ) apoc. 12.7 . and these the dragon maketh warre with ; likewise apoc ; 18.4 . where gods people are exhorted to come out of babilon , &c. ergo , there were some elect , and some of gods people there . quest. therefore may not we perswade our selues that many of our ancestors and fore-fathers were saued in the middest of poperie ? an. yes doubtlesse , as well as in the corrupt and apostaticall time of elias , for nothing hath in the papacie befallen the church which hath not befallen vnto it in times past . secondly ( besides the reasons expressed in the answer to the former question ) many of them kept and held the principles and foundations of faith , and so rightly enformed their children , seruants , and families therein , apoc. 13.8 . thirdly , there haue beene some that haue alwayes and openly , by preaching , writing , and disputation , opposed and set themselues against the corruption of error , apoc. 11.3.4.5.6.11 . & 12. and this is also manifest by illyricus his catalogue of the witnesses of the truth . fourthly , many thousand children baptised ( and so holy ) dyed in their infancie and child-hood , before they could be infected and poysoned with the pestilence of error , and so were saued . fiftly , god pardoneth many faults and infirmities in his children , whose hearts and mindes are right with him . mal. 3. v. 17. lastly , many of our ancesto●● ( albeit transported with the common invndation of error ) did before the end of this life , repent of their sin , and vtterly renounce and disclaime their owne merites and all confidence in them , and relied vpon christ onelie by true faith and so were saued . q. why doth god sometimes suffer his church to bee brought into such affliction , darkenes & extremities that the outward face of it cannot be seene and discerned ? a. for two causes , first , because the world & the wicked is , altogither vnworthy of the fellowship of gods saints and the ministery of the word , and therefore god hath most iustly depriued them of it . secondly , god for the preseruation of the church will haue it sometimes to bee secret and vnknowne , for otherwise the world seeing it , would inuade and destroy it . apoc. 12.6 . q. is it not lawfull , yea and sometimes expedient for a true and sound christian , for the auoding of offence and the preseruation of his life , to dissemble his religion , and to goe to masse and idoll seruice ? a. no , for first it is not sufficient for vs , to keepe our mindes free from assent vnto , and from approbation of idolatry , but wee must keepe our bodies vndefiled also 2. cor. 7.1 . secondly god created and christ redeemed both soule and body , & therefore wil be serued with both . thirdly , god requireth not only the beliefe of the heart , but also the confession of the mouth yea and the outward gesture and action also ; rom. 10.9 . luk. 9.26 . otherwise wee play the hypocrites and god will discouer and detest vs. forthly , the offence that idolaters conceiue , is by them taken and not by vs giuen , and therefore we are not in this regard to respect them at all . math. 15.12.13.14 . and if we should communicate with them in their idolatrous worship we should both harden them in their error and destroy , or ( at least ) weaken the faith of others ; & touching preuention of danger , we must vse no vnlawful means to diuert it , but commit our selues and cause vnto the power , prouidence and goodnesse of the almighty , who will dispence and dispose of all things for our good and knoweth how to deliuer vs. lastly in respect of maintenance of gods glory our liues , yea , ( if neede should require ) our saluation should not be deare and pretious vnto vs. apoc. 12.11 . and it is giuen vnto the true members of the church ( as a speciall priuiledge ) not onely to beleeue in christ but also to suffer for him . i haue reserued vnto my selfe . it belongeth vnto god only to preserue his church and children from idolatry , sinne and temptation , euen then when the greatest number perish hosea 13.9.2 . pet. 2.9 . rea. the reason hereof is because it is not in the power and ability of any mortal man to saue himself , but it must proceed from the power and promise of god onely . vse . it condemneth all conceite of our owne excellency and presumption , which wee see how god correcteth in his owne deare children , as in dauid , peter and others . 2 vse . secondly in all temptatious and dangers , we must depend onely of gods omnipotency , goodnesse and mercie , and by earnest praier and supplication craue assistance and strength from god who will denie vs nothing tha● we aske in faith and in his sonnes name ▪ luk. 11.13 . ioh. 15.16 . ioh. 5.14 . to my selfe 7000. hence we learne the perpetuitie and euerlasting continuance of the true church of christ vpon the earth vnto the worlds end math. 28. vers . 19 and 20. it is not in the power and policy , might or malice of the diuil and all his instruments , whether tyrants or seduce●● and false prophets , to roote it out and extinguish it . it is built vpon christ , and the gates of hell cannot preuaile against it , it is the mount syon , that shal neuer be remoued , and the ship tossed and turmoiled in the waters , billowes , tempests , and windes of this malignant world , and yet shal neuer sinke math. 8. vers . 25. and 26. reason . for gods couenant is an euerlasting couenant , his mercie endureth for euer , his truth shal neuer faile towards the church , he is alwaies with them to the end of the world , & is both able and ready to helpe and releeue them in all dangers and difficulties . the vses hereof are manifold and most comfortable . 1 vse . we must learne hence , neuer , ( no not in the most dead , desperate and declining state of the church ) with elias , rashly to condemne it : for if the most eagle-eyed & sharpe-sighted prophets haue beene deceiued herein , much more may wee , that are in so many respects so farre behind them and inferior to them . 2 vse we must not bee daunted and disheartned , much lesse despaire of gods church and the preseruation of a seed and remnant , when the godly are diminished , yea and sometimes non inuenti sunt , and the wicked braue it out , tyranize ouer the church and are exceedingly multiplied ; for many that seeme good are but hypocrites and dissemblers and the godly themselues ( albeit liuing amongst vs ) are not alway knowne vnto vs. it is proper to god onely , to know the heart and to know his . 2. tim. 2 19. and god in the corruptest estate of a church that can bee immagined , reserueth a remnant to himselfe . 3 vse in this case wee must walke by faith and not by sight , and iudge not by the outward apparence wherein the wisest and the best may be , and are oft deceiued , but iudge by the written word and where that determineth not , to suspend our opinion and reserue secret iudgement vnto god , who wil further manifest the truth in his good time . deut 15.15 . which haue not bowed their knees to baal . from the authoritie and force of this place , i obserue : that the godly must not in the least things expresly forbidden , consent vnto and communicate with idolatry , no not in the outward gesture of kneeling , kissing , gazing , bodily presence . daniel 3.15.16.17.18 . the first reason hereof is , because wee are to make a conscience of all gods commandements and to abstaine from all appearance or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1. kinde of euill . secondly , they that carelesley assent and yeeld vnto that which is apparently euill , are many times and may be drawen vnto greater cuills and sinnes , euen as he that walketh to neere the pit-brinke or riuers side , may sometimes fall in , and be drowned , especially if god ( to punish his rashnesse and presumption ) leaue him to himselfe as he left aa●on , and peter for the time . vse . hereby the wisdome , zeale and practise of those christians is highly commended , who choose rather to hide themselues in den●es , caues , mountaines , yea , and wander vp and downe in sheepe skinnes and in goates skinnes , being destitute , afflicted and tormented , then in churches and the groues of idolatry to shew any countenance by any out-ward gesture or behauiour . 2 vse . it condemneth the fearefulnesse , and hypocrisie of such who thinke it sufficient if they haue ( as they say ) faith in their hearts , and keepe their consciences to themselues , and so outwardly communicate with idoll and false worship , but the commandement of god , the practise of christ , the prophets , patriarkes , apostles , confessors , martirs , and of all sincere churches , is directly against it . 3 vse . thirdly we must bee so farre from condemning gods blessed seruantes and martyrs for tendernes of consience and scrupulosity herein , that wee must our selues with ioynt harmony and consent of heart and bodie fly and shun all iust shew and appearance of idolatry . euen so then at this present there is a remnant through the election of grace . this verse conteyneth , the illustration and probation of paules proposition touching the reiection of the iewes : and the summe of the comparison is this . euen as in the daies of elias , all the children of israell seemed to haue fallen away from the true worshippe of god to the adoration of baal , and yet notwithstanding there were seauen thousand , ( though vnknowne to elias ) that neuer bowed their knee to the idoll ; euen so at this time there is a reseruation of many elect amongst the iewes , albeit the greater part of them ( for the time ) are cast away . from this application and comparison of the apostle , this instruction and doctrine offereth it selfe to our consideration , viz. that god is alwaies true and like himselfe and neuer changeth his nature , couenant , promises psalm . 89. vers . 33 and 38. romanes 3 , 4. 2. samuel 7.28 . and therefore it cannot bee that hee hath wholy reiected all the iewes . for god is voide of all corruption and alteration in his essence , it can neuer faile but remaineth the same from et●rnity to eternity . secondly , he is constant and vnmoueable in his will , he keepeth all his decrees once made , and he neither changeth them nor hath any need so to do . 1. vse . this serueth notably for our comfort and consolation in this life : for gods decree of election is certaine , & the grace of god in his elect is perpetuall . rom. 11.30 . ier. 31. ver . 31. therefore we cannot miscarry . 2. vse . whereas god is alwaies like him and vnchangeable , we must learne hence to be constant , stedfast and vnchangeable in all duties of piety to god , of sobriety to our selues , and of charity and iustice towards all men : otherwise as it is a shrewd and fearefull signe of bastardy when the child in nothing resembleth the parents , so it is a dangerous signe that wee bee none of the lords , when we are so ticklish fickle and false in our duties and couenants both to god and men , herein nothing resembling the maiesty of god. v. 5. a remnant through the election of grace . v. 6. and if it be of grace then it is no more of workes , or els were grace no more grace . a remnant . from the warrant and authority of this and the like places , it euidently appeareth , that the number of the elect and of those that shal be saued is ( at all times ) verie small and few in comparison of those that are reprobates and that perish ; but especially in the time of a generall or long continued defection and apostacie , luke 18.8 . math. 7.14 . they are a little and a contemptible flocke , they are but , a remnant and reseruation , a tenth : isaias , and paul say , though the number of the children of israell were as the sand of the sea , yet shall but a remnant bee saued isay 10.21 . et 22. rom. 9.27 . narrow is the way that leadeth vntol●fe , and few there are that enter into it . math. 7. ver . 13 , and 14. the cause of this small number of them is , not because christ doth enuy saluation to any , for he doth most kindly inuite and allure all to come vnto him , but because the greatest number refuse the grace of saluation offered vnto them , and will not by faith receiue and apply it . 1 vse . it ouerthroweth the error of them that determine of a church by a perpe●uall multitude ; whereas alwaies ( though sometimes more and sometimes lesse ) it is the least number ( by many degrees ) that treadeth in the right way , that followeth the truth and that entereth in by christ. 2 vse . we must comfort our selues against the paucity and fewenes of gods children , that his can neuer fall a way , neither can they perish , these god alwaies hath a tender regard of , he doth take notice of them , & confirme and defend them against all crosse euents and after-claps . and as for other mens profanesse , vnbeliefe , apostacy , it shal , nor can , neuer any whit preiudice their fauor and felicity ; for euery man shall beare his owne burden : and euery man shal be saued by his owne faith , or condemned for his owne vnbeliefe and impenitency . v. 6. and if it bee of grace , then it is no more of workes , or els were grace no more grace , but if it be of workes , it is no more grace , or els were workes no more workes . and if it be of grace . the election , calling and reseruation of a remnant , proceedeth onely from gods meere mercie and fauour , and not from any fore-seene faith , workes , or any outward priuiledge whatsoeuer , for els grace . i. not of grace , but wages giuen vnto them , for the worth and dignitie of the worke : but if it ●ee of workes then it is no more of grace . i. arising from the gratious loue , pleasure and good will of god ●●sls . i. ●f it be of grace , were worke no more worke . i. the merit of workes were no more merite but a free gift . from the apostle his practise , reasoning and concluding thus ; from the contraries , the affirming of one of which doth necessarily deny and take away the other , this fundamentall point offereth it selfe to our view and consideration ; that in the matter and mysterie of mans predestination , iustification , and saluation , all disposition of mans will , all fore-seene faith and workes , all naturall and peculiar prerogatiues , are wholy debarred and shut out from beeing a●y impulsiue moouing and working cause of it , and that they proceed onely and wholy from the euerlasting decree and good pleasure of god. the scriptures are most plaine and pregnant for the demonstration of this principle . romanes 9.11 . ephesians 1.5 . iohn 15.16 . acts 13.48 . deut. 10.15 . further reasons to backe and fortifie this assertion are these , first all disposion of mans will followeth predestination , ( as doth likewise faith and workes ) and therefore cannot possibly be any cause of it . secondly , it is , naturally bent vnto euill continually , and therefore cannot deserue ought at gods hand , and as for faith and workes they are fruites and effects of election , therefore no cause of it : they are also vnperfect and therefore voide of merite : thirdly they are the gifts and workes of gods spirit in vs , therefore not of our selues or from our owne worthines : and touching natural and speciall prerogatiues they ( in the iewes ) proceeded from gods couenant , and not from naturall generation , for iewes and gentiles are alike conceiued and borne in sinne . fourthly the holy patriarkes neuer rested , much lesse gloried in them . more-ouer if gods predestination were caused by foreseene faith and workes , then might an euident reason be giuen of it , which paul vtterly denieth , and if workes could merit ought by their owne worthinesse , then grace should be destroyed , gods glory empaired , and all the workes of our redemption obscured . lastly , god hath chosen vs from euerlasting in himselfe , in christ to the praise of his glorious grace , and hath made vs vessels of mercy , of gold and siluer , &c. 2. tim. 2. v. 20 therefore in the worke of our predestination and redemption , gods mercy and goodnesse is all in all , and hath not any respect to any thing that is without , and not partaker of his owne nature and essence . it serueth to beate downe all pride and humane glory , and all confidence in any of our owne workes , because all the workes and glory of our saluation is from gods grace and mercy onely , and not from our selues , or any thing in vs , rom. 9.18 . 2. vse . and if it did hang vpon our owne workes wee should bee vncertaine , because wee cannot satisfie gods iustice . secondly , in that god hath beene so good vnto vs , wee must pay vnto him the continuall impost of praise and thanksgiuing , and for a document and proose hereof , labour to frame and conforme our liues , wayes and workes , to the rule of his written word . 3. vse . lastly , wee must not doubt a●d remaine in suspence of his loue and fauour , but take notice of it , secure and perswade our selues of it more and more . for god is full of mercie and goodnesse , who is a louing father , a kinde and sweete sauiour in christ , and doth by the perfume and magneticall attraction of his mercies , prouoke and allure all men to worship , feare , loue , inuocate and trust in him ; and therefore wee cannot offer greater indignitie , nor doe more notable iniurie to so good a maiestie , then to call his grace , goodnesse , or mercy into question . what then , israell hath not obtained that he sought . 2. section . i. what shall wee say and confesse , namely this , as the trueth is , that israell , i. those carnall israelites , who boasted themselues to be israelites , and gloried in the flesh , hath not obtained that he sought , i. that whereas they went about and endeauoured to attaine vnto iustification and eternall life by their owne workes and merits , they haue not obtained it , v. 22. but the election hath obtained it . i. the elect as farre forth as they are elect , haue obtained it , in , and by the force of election , and because they sought it onely of grace through faith . but the rest . i. they are not elected but reiected , haue beene hardened . i. their heart hath in gods iust iudgement , through their owne malice and contempt of christ , beene so brawned and drawne with such an hard skin , that no doctrine of saluation and faith can bee wrought or rooted in them . according as it is written . i. by the prophet isayas , god hath giuen them . i. powred out vpon them in his iudgements and indignation ; the spirit of pricking ( according to the translation of the septuagint , which paul followed ) i. all ill affection and bitternesse of spirit , against the light of truth , and sharpe and greeuous biting of minde or the torments of enuie and of a galling conscience , by reason of the preaching and successe of the gospell , or ( according to the heb●●w ) the spirit of slumber , i. a dull and drowsie minde , and a deepe and dead sleepe , in so much that they are depriued of all iudgement and feeling , eyes that they should not see . i. such a minde , whereby they cannot vnderstand the true doctrine of saluation : and eares that they should not heare . i. such an heart whereby they cannot obey the gospell , and thereby bee conuerted : vnto this day , i. from elias his time , vnto the time of pauls preaching , for so long continued their hardening , and euer since vnto our present time . quest. why should not israel obtaine that he sought for , seeing that christ is the doore , and heauen gates stand open day and night ? ans. first , because they would not acknowledge nor receiue christ the true messias and mediator . secondly , they did not , nor would not goe the right way to saluation , but by their owne workes . the rest were hardned . quest. who is the author and cause of the iewes hardning , sathan , or themselues , or god ? ans. if wee consider it as it is a sinne , and an offence against god , then it proceedeth onely from man , and from sathan ; for mans heart is stony , and as hard as flint by nature , whereby it is fitte for sathan to worke vpon . secondly , mans heart beeing so hard , sathan doth counsaile , ●gge , and solicite it to sinne : and man , beeing destitute of grace , willingly forsaketh god , and yeeldeth his assent and consent vnto euill , and detesteth good , and so becometh more hard and indurate . thirdly , the more meanes either of instruction , and mercy , or of threatnings and iudgements , god offereth to soften and ouer-come their hardnesse , the more , they , by with-standing and resisting them , are hardened and confirme the habite of their nature , and so growe worse and worse . and thus with pharao they more harden their owne hearts , so that the sinne and fault resideth in themselues , and is not to bee imputed to god : quest. in what respects doth god harden ? ans. as it is an action , and iudgment , and a worke of iustice , and in respect of the end and euent , so god doth it , and is the author of it : as it is an action or motion it is good , for wee all haue our beeing and moouing from god , but the corruption and defect of the action , proceedeth from mans corrupt minde and will ; as it is a iudgment god is the author of it , thus hee hardened pharoes heart , and doth by the ministerie of his word instrumentally harden the wicked . lastly , in respect of the end and euent , which is his owne glory : and thus god in the hardening , blinding , and obstinacie of the iewes ▪ tooke occasion to call and shew mercy to vs gentiles , and thus hee turneth their hearts whether soeuer pleaseth him , and doth mooue them to execute his owne iudgements ; and thus god directed sathans malice , the scribes and pharisies enuie , iudas his couetousnesse , and pilate his iniustice , in killing the lord of glorie , to the redemption of mankind , the instruments intending no such matter , isay. 1● v. 7. qu. how doth god harden , and in what forme ? ans. not by infusing malice , or instilling sinne into the delinquent , for he is iust , holy , and purity it selfe , and therefore he cannot but hate and punish it ; but he doth it first , either by not imparting grace , or by with-drawing his spirit from them , for god is not bound either to conferre grace vpon them which they want , or to continue that they haue receiued . hee is an absolute lord , and a most free agent , hee hardeneth whom hee will , and sheweth mercie vpon whom hee will shew mercy . secondly , god hardneth them by an outward action , that is , indirectly and accidentally , by casting and obiecting certaine outward things to their eyes , eares , and outward senses , whereby they might bee enlightned , mollified and saued . of this kinde are preaching , sacraments , miracles , benefites , warnings , threatnings , punishments , all these through their owne fault and want of faith , become hurtfull and dangerous vnto them : euen as good and strong wine , is most vnholesome and perilous to a sicke man. thus the gospell is the sauour of death to them , yea and a killing letter . thirdly , god reiecteth and putteth into their minds and heartes good thoughts , principles and motions , which they peruert and turne to their owne destruction : thus god put into caiphas his minde , that it was necessary that one should dye for the people , and to gather all the sonnes of god into one , and not that all the nation should perish . the principle was good , but caiphas his construction , conclusion , and apply of it was euill . that saying of pilate , i finde no harme in the man , was good and of god ; but i will chastice him , &c. this consequence but a bad conclusion , of himselfe and altogether euill . now the cause why god offereth these outward obiects vnto , and doth put these inward motions into men , whom hee knoweth will abuse them ; is that his iustice might bee seene and acknowledged by their iniustice . fourthly , by giuing successe to their endeuours , and by letting them prosper in sinne . thus hee bad the diuell goe and seduce ahabs 400. false prophets and prosper , and thus iudas and pharao prospered in their wicked designes , but herein gods end and scope , and their end and scope much differed . isay. 10. v. 7. quest. how can god bee said to blind the reprobate , seeing that many times , and in many places , hee offereth the light and brightnesse of his glorious gospell vnto them , which is a meane and instrument to informe and enlighten them ? an. first , they are blind by nature , and vncapable of the sauing trueth , and god is not indebted nor bound vnto them , who , albeit hee putteth blindnesse into no man , yet hee leaueth them therein , and doth not infuse light into them ; so that the more meanes are vsed for their instruction and illumination , the more they are hardened and blinded ; for euen as the owle by the brightnesse of the sunne is blinded , albeit all other birds are enlightned by it , and as the claye is hardened by the same sunne by which the waxe is softned and melted : so by the same holy scripture and glorious gospell , whereby the elect are enlightened and conuerted , the reprobate are blinded and hardened , and that onely through their owne default and impotency , and not through the gospell . secondly , god in his iustice ( now euery action of iustice hath in it the nature and respect of god ) because it is the punishment of sinne , doth by further blindnesse and hardenesse of heart , punish their corruption and stubborne rebellion , which they haue and doe most greedily drinke in , and draw vpon themselues , inso much that they winke with their eyes purposely , and will not see and acknowledge the trueth shining forth vnto them . quest. in isay the lord fore-telleth but a particuler iudgement , and why is it here generally applyed ? ans. first , the rule of iustice and equitie , is one and the same with god in euery age , and therefore hee may according to the proportion and number of their offenses , as well punish many of the iewes in pauls time and sithence , as some particulers in isaiahs time . secondly , their sinne and contumacie since christ his comming hath beene more generall and grieuous , then the sinnes of all their ancestors , therefore it is accordinglie to bee punished . thirdly , the punishments of particuler men in scripture , serue for generall lessonings and warnings vnto vs , that except wee repent and beleeue , wee are to expect the like iudgements , and so looke to drinke of the same cup. israell hath not obtained that he sought . it is not enough and sufficient for men to desire to be blessed , and to seeke for righteousnesse and saluation , yea , to take great paines for it , ( for so much heretickes , idolaters , hypocrites , iewes , turkes , papists , yea and pagans haue performed ) vnlesse it bee by the right lawfull meanes , and those wayes that god hath o●dained and sanctified in holy scripture . it must not bee by the lawe , for that can iustifie and saue no man , for no man can keepe it , nor by mens owne workes and deserts , for if they proceed onely from ciuill and meere naturall men , they are altogether sinne in gods sight , and as for the good workes of the regenerate , they are but vnperfect , yea and stained with many defects , and therefore they cannot abide the rigour of gods iustice . secondly , they are counteruailed , yea infinitely exceeded with sinnes both of commission and omission : but true righteousnesse and happinesse is onely to be sought and found in christ iesus , as hee is reuealed and set forth vnto vs in holy writ , act. 4.12 . act. 13. vers . 38. & 39. luke . 24. v. 47. reas. otherwise if wee seeke righteousnesse and saluation preposterously and not by right meanes , wee labour in vaine , wee denie the grace of god , and do digge wells that will hold no water . to this purpose the prophet isay sheweth , that the people doth foolishly , who neglecting the sweete and sauing meate and drinke of gods gospell , did bestowe great paine and cost in procuring other meate , namely humane traditions and supe●stitions , which had no vertue of nourishing in it , and which held no true contentment to the ouer-seers of them : why doe yee ( saith hee ) lay out siluer and not for bread ? and your labour without beeing satisfied ? hearken diligently vnto mee , and eate that which is good , and let your soule delight in fatnesse . the vses of this doctrine are manifold . 1. vse . first , hereby are condemned all endeuours and good meanings and intentions that are not of faith , and so are nothing but sinne , roman . 14. verse . 14. 2. vse . hereby is refuted the grosse errour of those that hold that euery man is and shall bee saued by his owne religion and profession , where-as there is but one trueth , and one way of saluation , and that fully and perfectly described in holy scripture . iohn . 14. vers . 6. math. 7. vers . 13. 3. vse . we must ( if we would be blessed and so saued ) seeke for righteousnesse and iustification in christ onely , for there alone it is to be found . acts 4.12 . 1. ioh. 5.11 . but the election hath obtained it . here hence in a word ( for the point hath beene handled before ) wee may note , that the cause of obtaining iustification and saluation , is without vs in gods predestination and free mercy , and not in the merites of our workes , rom. 9.18 titus 3. v. 5. for here is an vtter opposition betweene election and workes . vse . wherefore wee must bee thankefull vnto the diuine maiestie , for so great and free saluation , and ascribe all the glorye and praise of it vnto his mercie onely . and the rest haue beene hardened . the beginning of the ruine and damnation of the reprobate , ariseth from the desertion and reprobation of god. reprobation is the very tree , roote , and fountaine of blindnesse ; for the wicked forsaken of god , can doe nothing in all their deeds , words and counsailes , but pull , hale , and heape vpon them gods curse . 1. vse . let not the elect and the true seruants of god be offended , in the madnesse and senselesnesse of reprobates , seeing that it hath his originall and foundation from gods decree of reprobation . 2. vse . hereby is condemned the errour and ignorance of such , who are of opinion , that god did not freely of himselfe ( before adams fall ) determine of all things , persons , accidents , circumstances , &c. where as god doth effect and execute nothing in time , but that which hee most wisely and holily determined before all times . the spirit of pricking or com●unction . taking the word in this sense and signification , we are taught this lesson and conclusion . that god doth most seuerely and grieuously punish those that distast , contemne and reiect his grace offered and tendered to them in christ , namely they are so giuen ouer of god and so possessed by satan , that they pure and powerful ministery of the gospell , and testimonies of gods word applied against them doth nothing , but vex , gall , enrage and torment them . act. 7.54 . apoc. 11. v. 10. nay they are so offended at , and so enuie the successe and prosperity of the gospell and the true professors of it , that they cannot rest , and do ( to the consuming of themselues and hastining of their owne speedy and iust damnation ) nothing but breath out gall and bitternesse , against good m●n , and designe gods church and children to death and destruction . act. 4.16.17.18 . ioh. 9.22 . math. 2. v. 3. apoc. 20. v. 9. rea. the reason is , that they might ( to their greater damnation ) haue some checks and inward torments of conscience whiles they trouble and persecute the godly ; which is to them but a beginning and a fore-runner of euerlasting damnation . vse . let vs beware that we do not foster and norrish any roote of gall and bitternesse in our selues against gods truth and seruants , least otherwise wee in time become indurate , senselesse and desperate , but let vs feare god and his iudgments , for hee that alwaies feareth in blessed , but he that hardneth his heart shall fall into euill . the spirit of slumber . thus it is in the originall and perhaps ( as it is well gessed at by some ) the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is deriued of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifieth might , to signifie some deepe sleepe , wherewith men are vsually possessed in the dead of the night , & this senselesse slumber may well be an effect , and the issue of a pricking and enraged conscience . the doctrine which i raise hence is this , that god in his iust iudgements doth many times ( to punish mens vnthankefulnesse and contempt of the truth , ) depriue them of all sense both of their sinnes and of gods anger and displeasure against sinne , in so-much that neither by plagues nor promises they will suffer themselues to bee awakened out of this deepe sleepe and dead securit●e . isay 28.15 . the reasons hereof ( in respect of the wicked themselues , ) are , first because they reuolt and depart from the word of god , and hence become so blockish that they haue no sense at all , neither acknowledge gods hand and counsaile in their paines and punishments . secondly enioying long peace and prosperity , and hauing no open and professed enemies , they like the secure citty of laish and the proud & carelesse whore of babylon thinke they are farre from al danger and shall see no euill . thirdly , they vainely imagine that they haue sufficient defense and prouision against imminent euils , and if they fall out they haue waies and meanes enough to elude and escape them . let vs be aduised from the consideration of gods hand vpon the iewes , and beware and take heed that we neuer despise nor reiect the gospell and blessings of christ propounded and offered vnto vs ; least with them wee bee left and forsaken in our naturall blindnesse and by continuing stubbernely and stifly in our sinnes wee become worse and worse , and so die in our sinnes and bee damned . eyes that they should not see . god as a iust iudge doth deliuer vp the reprobates being destitute of his grace vnto satan and their owne lusts to be blinded more and more . ioh. 9. ver . 39. math. 13.13 . and this god doth not by iniecting new blindnesse into them , but by withdrawing his grace from them and by leauing them to their naturall blindnesse , and so it must of necessity be encreased when men are forsaken of god. the reasons hereof are , first because they are none of his people and elect and hee is not indebted any way vnto them therefore he sheweth his power and iustice in their blinding and hardning . secondly , because for the abuse of the gifts and graces of god and for the ill imployment of their talents , god depriueth them of the knowledge and preaching of the word , and so they ranne daylie into great blindnesse and obstinacie ( god in his iust iudgment forsaking them ) or els , if they enioy the ministery of the word ; their hearts are so hardned and starkned with wicked desires and lusts , and by the custome of sinne draweth as it were such a thicke skinne vpon it , that it can by no warnings and admonitions be bent or bowed , and they so hate the doctrine of the gospell , that they neuer heed it , much lesse meditate vpon it . 1 vse . let vs not maruaile at this iudgement as though it were some new thing , that they that doe stubbernely and stifly reiect the gospell , be thus blind , seeing that the prophets so long before complained of it , and fore-told it ; but let vs rather beware of it and pray that we be not for our naughtinesse and negligence giuen ouer to the same iudgment . 2 vse . let vs be truly thankfull vnto god , and giue glorie and praise vnto him , that leauing and forsaking many others in the blindnesse of their minde and hardnesse of their hearts , hee hath by his spirit opened our eyes and eares to vnderstand the doctrine of the gospell and to receiue it by faith vnto saluation , for hee hath not done so with euery person , neither haue the most , knowne his lawes . v. 9. and dauid saith , let their table , bee made a snare , and a net and a stumbling block euen for a recompence vnto them . v. 10. let their eyes be hardned that they see not , and bowe their backe alwaies . and dauid as a figure of christ saith . let their table . i. their meat , drinke , law , scripture , sacraments of out-ward worship and all their prerogatiues and excellencies , bee made . i. turned into a snare . that is as vnhappy birds are ensnared in that wherein they sought releife and comfort , so , let the fore-named benefits wherein they outwardly rest , and which by their wicked opinions and errors they haue peruerted and abused , and their preposterous zeale against the gospell , turne to their destruction , let it bee a stumbling blocke and recompence vnto them . i. let them stumble against the law and holy scripture as against a stone , that they may not bee builded thereby to saluation , but may runne head-long to their owne destruction : and let it , as a recompence turne to their more grieuous punishment and iudgement , and leaue them without all excuse . let their eyes of their vnderstanding be darkned . i. blinded that they may not admit and receiue the sauing light of the gospell , that they be without counsaile in their affaires and not perceiue the euills , which doe hang ouer their heads , and bow downe their backes alwaies . i. let them not speede and prosper in their designes and actions , but let them shrinke and halt , be cast downe and tremble in their mindes and consciences , and let them bee brought downe and diminished by slauerie , troubles and captiuity , and so weaken their strength that they may bee vnprofitable vnto euery worke . q. did not dauid , elias , paul and others , sinne and offend god in praying and vsing imprecation against gods enemies ? a. no , for first they did it by especiall and extraordinary instinct of gods spirit , and as prophets , or figures of christ vnto them , the state and reprobation of diuers persons was reuealed of god. secondly , when they did wish eternall destruction to the enemies of god , they did not ( to speake properly ) pray against their persons , but against the kingdome of sinne and satan in them , which cannot bee altogither destroied , but by the confusion of the members and instruments of satan . thirdly their praiers and imprecations proceeded only from pure zeale of gods glory and iustice , and not from any priuate distemper , or mixture of humane passion , for they considered them not as their owne enemies but as the enemies and blasphemours of god. q. may we after the example of holy men in scripture pray against any particuler person ? a. no , except we could by a propheticall or apostolicall instinct discerne of their spirits and of their reprobation , which guift is denied vs , or except wee knew that they had committed the sinne against the holy ghost , which is a malicious and finall blasphemy and persecution of the knowne truth and principles of gods word , which is very hard to iudge of , for any one particuler person especially in our times , wherein such a guift of discerning spirits is not graunted . q. may we not at al pray against the enemies of christs gospell ? an. yes , for first wee haue the practise and warrant of holy men in scripture for it . psal. 69.22 . 2. king. 1.10 . act. 4. ver . 29. and 30. 2. tim. 4. secondly , when we pray that the kingdome of god may come , we , ( by consequence ) pray that sinne satan and all his members may be destroied . thirdly , wee are to pray that gods iustice may bee acknowledged and magnified in the plagues , punishments and ruine of the wicked . fourthly we must loue god aboue al men whatsoeuer , and if we sincerely loue god , we cannot choose but hate his enemies . q. with what cautions and conditions , or in what maner may we lawfully pray against gods enemies ? a. first we must pray against gods enemies in generall , for there are , and will alwaies be many such , whom god will neuer saue . secondly against their wicked counsailes , plots and purposes , and thus dauid praied that god would turne the counsaile of ahitophell into foolishnesse and thus the apostles praied against the counsailes of the scribes and pharasies , that charged them with threatnings that they should not preach in the name of iesus but we must not pray against these persons . thirdly we must pray conditionally , against them , that if they be reprobates and so incurable , they may be iudged and iustly condemned , but if they be elect , and by consequent curable , they may bee fatherly corrected and so conuerted and saued . let their table be made a snare , a net a stumbling blocke . in that here the word table is specially and principally taken for the holy scripture , we note and obserue , that the sacred scripture is like a table fraught and replenished with most heauenly and exquisite dishes and dainties ; here is food abundantly sufficient both to satisfie and also to solace euery hungry and thirsting soule : some of them and the principallest are , remission of sinnes , peace and ioy of conscience and eternall life . pro. 9 , 22. math. 22. v. 4. cant. 5. ver . 5. 1. vse . it must teach the ministers of the gospell alwaies to set forth this table of the word of god , which is truely the hole-some and sauing food of the soule ; and as for all speculations , fancies , decrees , traditions , and haie and stuble of worldly vanities let them wholy leaue them off and renounce them . 2 vse . let all sorts of men , that wil be saued come vnto this heauenly banquet continually bringing with them an appetite to the word , and by praier and meditation of their owne wants and the soueraigne vses of gods word , put an edge to and sharpen their appetites : then shall they bee replenished with good things and drinke of the well of the water of life freely ; otherwise for want of appetite the soule will soone languish and pine away . their table be a snare , a net . it is proper and peculiar to reprobates and profane persons to stumble at gods blessings , and to abuse and peruert them to their owne destruction . titu . 1. ver . 15. et 16. rom. 2 , ver . 4. et 5. 2 pet. 3.16 . amos 6. ve . 4.5.6 . thus many abuse the doctrine of the law , making it a cause of iustification before god , thus they peruert the gospell to giue leaue and allowance to licentiousnesse and liberty , thus they abuse gods goodnesse and patience to patronize them in their sinnes , and impenitency , thus they vse their riches to the oppressing of others , their meate and drinke to gluttony , drunkenesse and excesse ▪ their apparell to ostentation and pride , the scriptures to maintaine their errours and heresies , the holy sabbothes to iornyings , idlenesse , sportes , vanities , gaming , their wisdome and counsaile to intrappe and deceiue , their might , fauour and authority to discountenance and tread downe all godlinesse and goodnesse and to aduance and countenance all impietie atheisme , profanes , and euill practisesse . the reason hereof is , they want faith and purity of heart and affections , and therefore can vse and apply nothing well , their ill hearts and defiled consciences is like to an euill stomacke that turneth sweete meates into sower , and holesome vnto noisome . secondly , god is their enemy , and therefore all things ( that be otherwise naturally and of themselues good ) are by gods curse , so many causes of their ruine . vse if wee would not drawe and pull gods curse vpon vs through the mis-apply or abuse of his guiftes and blessings temporall and spirituall , let vs see and search whether we bee true members of christ , iustified by faith , and haue our hearts sanctified by gods spirit , for vntill we be called and regenerate , all things are impure and vnholy vnto vs and wee can in no action please god. rom. 14.23 . 2 vse . if we could with comfort & good conscience vse and partake of any of gods creatures wee must by the direction of his word , be perswaded of the lawfull vse of them , and that they bee ours by gods meanes , wee must also by praier sanctifie them vnto vs , crauing a blessing of god , and desiring him to direct vs in the right vse of them . let their eyes be darkned that they see not . out of these words , which are part of the cause , it euidently appeareth , what a great iudgement of god it is for men ( otherwise of iudgement cunning , subtill , politicke ) to bee ignorant of the waies of god , and to vnderstand nothing well , and to fight and rebell against god and his blessed truth , and yet to perswade themselues they haue vnderstanding . this was the case and condition of corah and his complices , who bragged and boasted of their sharpe sight , and would haue put out other mens eye , in so much that they accused moyses and aaron ( gods blessed seruants ) as though their sinnes were notorious and open to all men . thus the scribes and pharises with whom our sauiour so often disputed , and by name in the 9. of iohn were made more blinde by our sauiour christ his preaching , doctrine , conference , miracles , life , innocency and therefore hee saieth , that hee came vnto iudgement in this world , that they which see might bee made blinde . i. they that see by their owne iudgment and thinke that they neede not the sight of grace , for their pride and contempt , are more blinded , `according to the threatning and complaint in isay. who is so blinde as my seruant and messenger ? and thus the popes , bishoppes , priestes , iesuites , seminaries of the romish church , who when they are told of their errours , demaund if the church may erre , falsely perswading themselues that they are the church , and therefore they cannot bee deceiued . the reason of this iudgement is for that this obstinate and malicious blindnesse , is the beginning and progresse to eternall damnation . 1. vse . when we see such things and iudgements come to passe , let vs not bee offended nor wauer in our faith ; but rather bee confirmed and strengthened in it ; for as much as such iudgments are inflicted vpon the opponents and contemners of it , it must bee an admonition against those conceited persons , who deceiuing themselues , thinke they see , and to bee of all most quick eyed , when all their consultations and proceedings are against gods reuealed will , and nothing indeed but workes of darkenesse and the deuill . 3. vse . wee must bee thankfull to the lord for the light and knowledge imparted vnto vs , and supplicate vnto his diuine maiestie , that hee would not punish our sinnes with so great a punishment . and euer bowe downe their backes . obser. seeing the curse of god hangeth ouer the enimies heads , wee haue no cause to bee afraide and affrighted at their malice , furie , and frensie ; but rather to confirme and comfort our selues in our holy profession , for god will at length bring them to confusion , and will bring and procure ioy and deliuerance to his . the reason hereof is , for that it is in the hands of god to breake their strength , and to smite them with a spirituall blindnesse , as he smote the syrians , the aegiptians and elymas the sorcerer with materiall blindnesse . vse . the vse hereof serueth to reprooue the faintnesse and want of faith in such , who because they see no present likelyhoods , beginnings , and possibilities of the wicked mens ruine and ouer-throwe , begin to call in question gods iustice , and to frame and conforme themselues to their ill wayes and practises , not knowing that the candle of the wicked is soone put out , and their pompe and brauery soone commeth to naught , and that in the meane time the godly are onely proued and tried , whether that they will abuse gods patience and bounty as the wicked worldlings and atheists doe , or not . bowe downe their backs . the weakning of the strength is a speciall iudgment of god , psalm . 102. vers . 24. that is , if at that time for their sinnes they were diuersly afflicted , and banished out of their countrie , and cut off in the middle of their race , that they should not see the longed for time of the messias , nor bee partakers of the promised and expected glorie ; much more are they ( and so remaine ) to bee afflicted and captiuated since the incarnation and ascension of christ : for as much as they would not haue christ to raigne ouer them , nor would bee ranged vnder his banner , nor submit themselues to the scepter of his gospell . bowe downe their backes alwayes , or make their loynes to stagger , ( as in the originall , or hebrew . ) i. cause them to tremble in their consciences● . from both these translations considered together , we may obserue , how grieuous and violent is the inward vexation and perplexities of an euill conscience , especially in mighty calamities and sore temptations , so that often-times it weakneth and shaketh the strength of the whole body . it maketh them feare where no feare is , and with caine to thinke , that euery body that meeteth them is their enemie , and will kill them . they in their sports and iollities with balthazer oftentimes obserue the hand-writing of gods iudgement extant against them , and being aliue they are already dead , and being in earth , they are in the very suburbes of hell . vse . if wee would bee free from the torments and trouble of an euill conscience , wee must repent vs vnfainedly of all our sinnes , and with faith and holy zeale embrace and constantly follow and professe the gospell of christ. for this is the meane and way , both to procure and to retaine ioye and peace of conscience in all trials and trouble● whatsoeuer . the third section or part of the chapter . vers. 11. i demand then haue they stumbled that they should fall ? god forbid : but through their fall saluation ( commeth ) to the gentiles , to prouoke them to follow them . vers. 12. wherefore if the fall of them bee the riches of the world , and the diminishing of them the riches of the gentiles : how much more ( shall ) their aboundance ? sense . i demand then , haue the iewes stumbled ? viz. at christ the rocke and stone of offence , that they should fall , viz. should in gods euer-lasting counsell be wholy cut off and so perish . god forbid , i. let no man thinke or iudge so , for the couenant is not vtterly abolished , but they ( many of them ) remaine in possession of it : but through their fall , i. accidentally and indirectly , saluation is befallen to the gentiles . i. a doore and way of gods grace is opened vnto them , so that they are hereby called and brought into gods church and kingdome . if the fall of them , i. their fewnesse and small number , bee the riches of the world , i. so further the calling of the gentiles , how much more shall their aboundance , ( doe ) i. when the greatest number of them shall bee called , and embrace the gospell , then they shall much more further it . and the further meaning hereof is , that if their fall can against nature doe it , much more their fulnesse , raysing vp , and calling , according to nature will effect it . for faith is of greater power and validity , then infidelitie , and grace then corruption , and the iewes if they had beleeued , had both confirmed the trueth of god , and by their doctrine and example wonne many , whome now by their obstinaci● they haue estranged and lost . question . through their fall . quest. can the church fall away from the couenant , grace , and fauour of god ? ans. the body in generall may , ( i meane ) those that are onely outwardly called , and the ministery of the gospell may be ( as it is often ) taken from them , and so they fall away to atheisme , heresie , or prophanesse : for god alwayes hath his elect , which come to christ , and shall neuer bee cast out , god putteth his feare in their hearts and they shall neuer depart from him . thirdly christ prayeth for them , and is alwayes heard . lastly , the golden chaines of saluation . viz. predestination , calling , iustification , and glorification , is , nor can bee neuer dissolued or broken . 2. question . through their fall saluation is hapned to the gentiles . qu. are they excused that by their vnbeleefe and vnthankfulnesse , giue an occasion vnto other mens conuersion ? ans. no , no more then iudas , who by his treason and hanging of himselfe , ministred an occasion ( viz. accidentally ) to the calling and surrogating of matthias in his roome . for first , they insteed of giuing good example ( which they are bound to doe ) offend and scandalize others : secondly the good commeth not from them as any causes or proper instruments of it , but is to be ascribed to gods goodnesse and wisedome onely , who can and often doth out of darkenesse bring light , and out of sinne draw good . lastly , theeues , robbers , murtherers and oppressors , giue occasion of enacting and executing of good lawes , yet no thankes to them , for they had no such intention : secondly , in regarde of themselues , their sinnes are farre more vile and horrible , then the good that commeth accidentally by it . haue they stumbled that they should fall ? god forbid . here we may note and obserue gods goodnesse , and the constancie of his eternall loue in christ to his children ; whom hee loueth once , hee loueth euer , hee doth not for the vnthankfulnesse of many or most , breake off all occasion to doe good to his ( though neuer so few in number , and neuer so odious and contemptible in the world , ) if there bee but one noah and his family in the world that truly serueth him , hee will remember and saue them , when all the world besides perisheth . if there be but one lot in sodome , hee shall bee preserued when all the rest are consumed ; though christs flocke bee a little flock , yet they shall inherite a kingdome : and they whom the lord shall finde waking and well dooing at his comming ( albeit they bee neuer so rare ) they shall be blessed . the reason is , gods couenant is vnchangeable , and reacheth vnto a thousand generations , and the infidelity of men cannot make his faith and truth in performance of his promises of none effect : secondly god is iust , and doth not ( as wee see amongst men ) punish and condemne the iust for the vniust . vse . this must encourage and confirme vs in the course of godlinesse , and in sauing our selues from the common corruption of faith or manners , wee shall not loose our reward . bee the times neuer so corrupt , religion neuer so abolished , sinne neuer so rife , atheisme and superstition neuer so much swarme and abound , yet god thinketh neuer the worse of his , or thereby taketh an occasion to handle them roughly : but hee maketh a distinction and difference betweene the righteous and the wicked , betweene him that serueth god , and him that serueth him not . 2. vse . here is condemned the bad and vniust practise of some , that for one man of a calling or profession that falleth and offendeth , taketh occasion rashlye to censure and condemne all ; as though all the apostles should be condemned of couetousnesse and treason because iudas was such ; or all holy deacons of apostacie , idolatry and fornication , because nicholaus proued to be such ; or all professors of lying and indirect dealing , because ananias and saphyra his wife were detected to be such , and therefore extraordinarily punished , whereas in this bad and worst world , wee may meruaile that any remaines good , rather then all or most are such . secondly , the number of the good is euer farre lesse then the number of the wicked . by their fall , saluation is come to the gentiles . god in his wisdome doth so order and dispose of the things of men , that hee doth turne those things which in and of themselues are euill and hurtfull , vnto occasion of good . hee intendeth , worketh , and effecteth alwayes good , albeit the instruments intend and worke ill . the alchymists of our time ( notwithstanding all their paines , prating and practising ) can neuer turne and conuert base mettalls into gold : but god can , and often doth , turne euill into good . thus ●hee turned the malice , enuie and ill affection of them that put christ to death , to mans saluation : ioseph his selling into aegipt , and his long imprisonment , to his great and high aduancement , ●●d the releeuing and preferment of his old father , and of all his enuious brethren ; and thus hee directed the infirmitie of abraham , and the mid-wiues in lying , into their safetie ; and dauid before achis faining himselfe madde , into dauids preseruation . vse . let none then that feare god bee terrified and daunted with the blustring threatnings , or furiousnesse of the wicked against them ; but in faith , patience and silence , commend themselues and their cause to god , for hee will direct all to good , and out of euill premises , draw good conclusions . psal. 38. & psal. 112. to prouoke them to follow them . see heere and obserue the great wisedome and louing kindnesse of god towards his children , who by his fauour shewed vnto others ; and by substituting others into their places , maketh them ashamed of their vnthankfulnesse , and laboureth to stirre vp in them a desire and purpose of reconcilement . because ( saith the lord ) they haue mooued mee to iealousie with that which is not god : they haue prouoked mee to anger with their vanities : i will moo●e them to iealousie with ( those that are ) no people : i will prouoke them to anger with a foolish nation . and herein god dealeth with them as a tender father with his vnkinde or disobedient childe that will not come to him , hee taketh another sonne in his armes , or setteth him betweene his legges , embraceth , praiseth , and maketh much of him , hereby correcting the stubbernesse of his other sonne , and prouoking him to seeke for the like fauour and acceptance . 1. vse . hereby are condemned those that by their idolatrie ( as the papists doe ) or else with others , by their arrogancie , pride and contempt , alienate and deteine the iewes from christianity . 2. vse . secondly , let vs endeuour by our pure and sincere seruing of god , by our holy zeale , by our godly life and iust dealing , to● giue light vnto the iewes , and at length to prouoke them to emulation , and so to winne them , that there may be vnder christ the head , ●one fould , and one shepheard . iohn . 10. v. 27. 3. vse . let vs , as we be waile their hardnesse of heart , & vile contempt of christ and his gospell : so dayly and heartily with that elizaeus of our age , now in glory , pray for their conuersion , and with that reuerend father say . o lord iesu , thou doest iustly reuenge the contempt of thy selfe , and this vnthankefull people is worthy whom thou shouldest most sharpely punish : but o lord , remember thy couenant● , and regarde the afflicted for thy names sake : also grant vnto vs , that are of all men most vnworthy , whom notwithstanding thou hast counted worthy of thy merci● , that wee profiting in thy grace , may not bee instruments of thy wrath against them , but that wee may rather by the knowledge of thy worde , and by the examples of an holy life , through the working of thy holy spirit , reduce them to the right way , that thou maiest once bee glorified for euer of all nations and people . amen . the fall of them , the riches of the world . quest. can good come of euill ? and saluation of the gentiles come from the fall of the iewes ? is here the corruption and dying of one , the cause and generation of another ? ans. although euill can neuer produce good as the proper cause of it : yet indirectly and by occasion it may worke it . thus wee see that from euill manners and the corrupt behauiour of men , good lawes haue their beginning and originall . secondly , the omnipotencie , and infinite maiestie of him , that at the first drew light out of darkenesse , can draw good out of euill . the riches of the world , the riches of the gentiles . here by riches is meant the sauing knowledge of the gospell , the grace of gods spirit , remission of sinnes , and the assured promise and expectation of eternall life , whence i gather and propound this doctrine . that the grace and knowledge of god , is the onely true and lasting riches , and that alone that maketh the owners and possessors blessed . hence the godly poore , are sayde to be rich in faith , to be riche in god , luke . 12.21 . this is the true riches , and properly the●r o●ne , for they shall neuer bee taken away from them , and they that are possessed of them shall neuer hunger nor thirst . io. 4. this is the treasure hidde in the field of the church , which when a man hath found , bee hideth , preserueth it , and for ioy thereof goeth and selleth all that he hath and buyeth that field . this is that pretious pearle which a marchant finding selleth all that he h●th and buyeth . and as a man , ( albeit otherwise , as poore and miserable as lazarus , ) being possessed with no worldly goods and hereditaments , yet if hee haue of his owne a goodly pretious and costly iewell he cannot bee but rich : euen so he that is enriched , with the pretious iewell of the grace and knowledge of god , albeit hee otherwise haue nothing , yet before god hee is verie rich . that gods sonnes are rich ( albeit they are in the account and estimate of the world and in worldly respects they are many times poore and bare , ) the scriptures in other places afford plentifull testimonies . 1. cor. 3.21 . ephesi . 2.17 . 1. tim. 6.19 . 1 vse . wherefore let vs not dote vpon earthly and perishable things , which can neuer make the possessors happy and blessed before god : but let the word of god dwell richly and plentifully in vs , let vs seeke to compasse the knowledge of it with all care and indeauour ; for of all other things it is most pretious , and it alone being tempered and receiued by faith , doth solace and satisfie the heart , and yeeldes true and perfect contentment vnto it . 2 vse . we must so labour and so order the matter that christ be our treasure and our rich pearle and where our treasure is , there must our heart bee also : otherwise if wee make neuer so goodly and great purchases in the world , and bee neuer so stored and furnished with worldly wealth , and want this spirituall treasure , this spirituall gould , siluer , iewels &c. we are in the eyes of god , and so shal be one day declared before the eyes of all men , to bee most beggarly and banckrupt , naked and ignoble . luk. 12.21 . apoc. 3.17 . v. 13 for in that i speake to you gentiles , in as much as i am an apostle of the gentiles i magnifie ( or adorne ) mine office . v. 14. ( to trie ) if by any m●anes , i might prouoke them that are of my flesh to follow them , and might saue some of them . i speake to you gentiles , viz. which are called from among the gentiles : in as much as i am an apostle of the gentiles . i. i haue beene called of christ , principally that i should bee the doctor of the gentiles , that i might carrie his name before them . act. 9.15 . gal. 2. ver . 7. and 8. i magnifie mine office . i. i ommit nothing that may appertaine to set it forth and make it famous and illustrious , for this is glorious to my ministery . 1 cor. 15.10 . 1. thess. 2. vers . if by any meanes i might prouoke . i. by preaching and my example stirre vp , them that are of my flesh ▪ i. those that are sprung of the same ancestors and so entirely beloued , to follow them . i. to beleeue in christ and embrace the gospell , and might saue some of them . i. bring to the obedience of faith and , by consequence , to saluation . q. it is proper to god alone to conuert men to god , how then can the ministers be said to conuert & saue ? he alone giueth faith . eph. 2.20 he alone giueth repentance . 2. tim. 2.25 . and hee alone softneth and mollifieth the heart . ezek. 32 ? an. god conuerteth and saueth as the proper effitient cause and author of it , working inwardly and making the ministers doctrine effectuall , but the ministers and preachers do it as outward meanes and instruments , propounding , offring and applying gods promises vnto their hearts , whose ministery is onely so farre-forth sauing and conuerting , as it pleaseth god to prosper & blesse it . act. 8. v. 31.37.38 . act. 10.43 . 2. cor. 5 ▪ v. 18. act. 16. v. 14. v. i magnifie my ministery ▪ that i might prouoke them , and might saue some of them . wee , here from pauls practice and paines in the adornation of this ministery , learne , wherein the dignitie , ornament and true honor of the ministery doth consist , not so much in titles , pompe , prebends , multiplication of benefices , glorious apparrell , eminencie and superiority of place ; ( albeit there is and needes must bee an inequality and difference of order and degrees , in the ministers for composing of controuersies and auoyding of confusion ) as in diligence of teaching , in aduancing true religion , doctrine and life , and in winning many to christ. 2. king. 2.12 . act. 20. ver . 28. the reasons hereof are these . first god hath ordained them and their calling to this end act. 26. and if they execute it not their sinne is greeuous and their iudgment most fearefull . secondly hereby gods name is magnified amongst men ; and the sweet oyntment and smell ▪ of his gospell is dispersed farre and wide . thirdly they confirme their ministery and comfort their soules here , and gaine addition of glory in the life to come . 2. cor. 2.16 . apoc. 11. dan. 12.3 . vse . the vse hereof is first to taxe and condemne the couetous , idle , worldly , vitious , vnteaching , dumbe , absent , and negligent ministers , who because either they do not gods worke at all ( especially in preaching , or els ▪ execute their functions very negligently , are subiect and lie open to gods curse , and are to answere for the damnation of so many soules as perish through their default , hier. 48.10 . ezek. 33. vers . 6. and 8. acts 20 ▪ 26.27 . 2 vse . secondly ministers neglecting all other by-matters that nothing concerne them , and the hunting and hauking after worldly goods and glory must striue with all diligence to performe their duties , and to make this their onely scope and marke to spread christ his gospell farre and neere , and so to conuert and saue soules . 2. tim. 4. ver . 2. and 3. act. 26. ver . 18. v. which are my flesh , and chap. 9. ver . 3. my brethren , my kinsmen . out of these words the instruction naturally ariseth , viz. the spirit of christ doth not make men stockes and blockes , or bereaue them of naturall affection , ( for these are of god , they are in themselues good , and without the helpe and ministery whereof , we can neither truly serue god ; nor performe the duties of righteousnesse and loue to men ) but it rather causeth and confirmeth them . this sympathy and indulgent affection appeared most notably in christ iesus in weeping ouer the cittie ierusalem , and bewayling the aproching ruine of it , it manifestly also discouered it selfe towards mary his mother , whom hee so much respected and had such a prouident care of , and here it ( as in other places ) appeared most eminently in paul , who with the often hazard of his owne life , labored the iewes conuersion . vse . let vs haue a due regard to procure good , spiritual and corporall to our country and kinsfolkes , for this both nature and religion requireth and commendeth ; if nature bind vs to prouide for and doe good to our parents , children and kinsfolke , much more must grace and religion bind and vrge vs to care for their spiritual good and comfort . and might saue some of them . obs. 2. we learne here that the preaching and ministerie of the gospell , is not a matter onely of ciuility , credit or a bare letter , but the power of god , the worlds saluation , the immortall seed , and to the elect the sweet sauor of life vnto life . act. 13.46.47 . 2. cor. 2.16 . 1. pe. 1.23 . and this it was that specially exalted capernaum to heauen , and filleth citties and townes full of spirituall ioy . acts 8.8 . the reason hereof is , because god hath annexed a promise therevnto , and is effectuall , and powerfull hereby to draw and saue all that belong vnto him . mat. 28.19.20 . ● 1 vse . it condemneth the swink-feldains , and the atheists of the world , that thinke the word preached is not of force and power to conuert any ; for they looke vnto the outward sound and letter onely , and not to the powe● , and promise of god who worketh effectually in it and by it in all them that belong vnto him . romanes 1.16 . 1. cor. 1. ver . 24. 2 vse . let not men despise , contemne and reiect the holy ministery , but thinke and speake alwaies honorably of it , let men herein acknowledge gods goodnesse towards them , and accept of the riches and treasures of his grace hereby offered vnto them . for albeit it cannot profit and auaile any thing to saluation without the assistance of the holy spirit : yet by the helpe of it , which alwaies accompanieth it in the elect , al that are to be saued , are ordinarily won . hence no eunuch conuerted without a philip , no cornelius without a peter , and no lydia without a paul. v. 15. for if the casting away of them bee the reconciling of the world ▪ what shall their receiuing bee but life from death ? v. 16. for if the first fruites bee holy , so is the whole lumpe , and if the roote bee holy so are the branches . if the casting away of them , viz. i. the greatest part of the iewes , bee the reconciling of the world . i. serue and tend to the calling of the gentles whereby they are reconciled vnto god , what shall the receiuing be . i. the calling of the fulnesse of the iewes , by which they that before were cast off , shall againe be admitted and receiued into the church ; but life from death . i. a recouery and bringing of spirituall life againe to the iewes that were so many hundred yeares dead in their sinnes , and also their restitution & fulnesse shal giue an occasion of quickning to the gentiles , and of enriching many with the knowledege of christ and saluation , & so of enlarging gods kingdome , both amongst iewes and gentiles , and hence by reason of the common felicity shal be the true and perfect ●oy of the world . for if the first fruites be holy so is the whole lump . i. for as then when the israelites had offred the first fruites of their bread and loaues vnto god , all the whole lumpe and rest of the fruites were hereby blessed and sanctified vnto them , that they might with good conscience bake , knead and feed vpon them : euen so , if abraham isack and iacob their stock , fathers and founders of their nation , were ( especially ) by reason of gods couenant holie and accepted with god : so shall the elect of their posterity bee ( in some sort ) fauoured for their fathers sake , and if the roote bee holy . i. full of the iuice and sappe of grace , so shall the branches . i. the holie remainers by force of gods couenant shall receiue and drawe iuice , grace and goodnesse from it . q. if the conuersion of the iewes shal be not onely vnto them , but also vnto the gentiles a spirituall resurrection , and life from the dead , and this must needes bee a little before christ his second comming , how can this place then agree , to and accord with , that in luke where it is sayd ? but when the sonne of man commeth shal hee finde faith on the earth ? luk. 18.8 . and with that towards the end of the world sathan must bee loosed ▪ apoc. 20.17 . and seduce the people of the world . ans. they may very well and aptly bee thus reconciled by distinction : that the last times of the world shal be happie in respect of the benefits of christ and the light of the gospell ; and likewise in regard of the gathering togither of the church of iewes and gentiles throughout the world . but they shal be vnhappie and miserable by reason of the worlds vnthankefulnesse and the seducement of antichrist , who shall not be ( wholy ) abolished before christ his commming . secondly , the number of atheists , hipocrites , apostataes and prophane persons shall incomparably farre exceed the number of those that truely feare god and sincerely serue him : yet , that church shall neuer wholy cease but vnder the tirany of antichrist , there shall remaine not a few that shall rightly call vpon gods name , and all the elect shal be saued , whom the lord out of all the families , nations , and kindreds of the earth hath marked with a certaine marke of election and adoption . or thus , in that generation or age , wherein the iewes shal be conuerted , there shal be much faith and zeale vpon the earth , but in the next following wherein many false christs shall seduce many , then there shal be ( almost ) none . what shall their receiuing bee but life from death ? q. shall not the generall calling the conuertion of the iewes bee in occasion of the diminishing and reiection of the gentiles ? a. no , but a reuiuing of their faith and a quickning of the word . for the ouerflowing and streaming fountaine of gods mercie and goodnesse is neuer drawne drie , and the more that men vse it , the more it runneth out and sloweth . secondly , if that which is euill in it selfe . viz. the fall of the iewes was sauing to the gentiles ( albeit accidentally and by occasion ) much more that which is good off , and by it selfe , shall produce and bring forth good effects . v. if the first fruites bee holy , then the whole lumpe , and if the roote , then the branches . q. are they , that are borne of holy parents holy , or can parents deriue and transfuse grace and holinesse into their children ? a. no , for they are borne and conceiued in sinne , and are by nature the children of wrath , but they are holy by couenant and promise onelie , whether they bee iewes or gentiles , according to the tennor of the couenant i wil be thy god and the god of thy seed for euer . gen. 17.7 . and gall. 3.9 . and they which be of faith are blessed with faithful abraham . secondly holy and beleeuing parents beget not children as they are holy and beleeuing , ( for this proceedeth onely from grace and gods free promise ) but as they are men and naturall parents ; and therefore that which is borne of the flesh is flesh ( as all are by nature ) and that which is borne ( viz. againe ) of the spirit is spirit . iohn 3.6 : q. in that the patriarckes and ancesters of the iewes are called , the first fruites , the roote , the naturall oliues are not the preferments , prerogatiues and excellences of the iewes farre greater then of the gentiles ? ans. yes , much euery manner of way , but not in repect of righteousnesse and merite , for herein they are equall and all one eph. 2.23 . but in outward priuiledges and ornaments onely . question what then were then the speciall and singular ornaments and prerogatiues of the iewes ? ans. nine specially ( as they are numbred by saint paul ) . first the glorious title of israelites , which name iacob first obtained by reason of wrestling and preuailing with the angell . secondly the adoption to bee gods people in generall . thirdly the glorie . i. the honour and dignity , in that the lord of glory did ( as it were ) dwell amongst them signes of whose speciall presence were the arke and the temple . fourthly , the couenants , that is not onely the testament but also many compactes and the agreements that passed betweene god and the people . fiftly the giuing of the law , moral , iudicial , ceremonial , vnder , which is comprehended the kingly dignity and magistracie . sixtly the seruice of god , that is , the whole leuiticall ministerie , and the administration of gods worship . seuenthly the promises , that is , of earthly and spirituall blessings , and of the gospell promised to the fathers . rom. 1. v. 2. eightly the honorable descent from the holy fathers and ancestors , for whose sake god doth often times blesse the posteritie : ninthly and lastly , the hauing of christ for their kinsman , for of them concerning the flesh came christ , who is god blessed for euer-more . vers. 15. if the casting away of them , & c ? what the reconciling , &c. obs. the conuersion of the nation of the iewes , shall be the worlds restauration , and shall wonderfully confirme the faith of the gentiles , rom. 11.12 . ioh. 10.16 . the reason hereof is , for that they both shall haue perfect ioy , when both iewes and gentiles shall alike enioy the common ●elicitie , and all scruples , doubts , and all causes of any pretended separation , shall bee taken away and remooued . secondly , an increase , augmentation and an honor and ornament shall be hereby added to the church . vse . let vs therefore desire and seeke after their conuersion , and heartely pray for it , and by writing , disputes , doctrine , and holy example , further and promote it , for this shall redound to gods glory , and the amplification and improouement of our owne , both temporall and eternall happinesse . ver. 15. be but life from death . in that by the ministerie of the gospell , the iewes which were dead in sinne , are restored to life , and the gentiles faith reuiued : wee learne hence the sauing vertue , and effectuall power of it . the first reason hereof is , because it is the power of god to saluation , in all the elect , for herein god reuealeth his true and absolute righteousnesse , with which life and saluation is alwaies ioyned , and by the meanes and ministerie hereof , it is conueied and communicated to them that receiue and obey it . secondly it is the immortall seed of regeneration and eternall life ; for hereby god doth call men to bee his children and doth conuert them , hee raizeth and createth faith in them , and doth adopte and regenerate them . vse . 1. the first vse hereof is , to learne vs , not onely to magnifie and haue the gospell in high account and esteeme , that bringeth such comfort and commoditie with it ; but also to receiue it , yea to temper it ( as men doe mixe and dulcifi● their tart wine with suger ) with faith , and to apply it to our owne selues , otherwise it will bee altogether vnprofitable vnto vs. vse . 2. secondly wee must hereby bee induced and perswaded to leade and liue a new life according to the tenor of the gospell and the intent of the word of god , for the grace and gospell of christ hath brightly appeared , teaching vs to deny vngodlinesse and worldly lusts , and to liue iustly , godlyly , and soberly in this present world . titus 2.11.12 . vse . 3. thirdly hereby also wee are remembred and put in minde from whence the. gospell hath his credit , authoritie and estimation , not from the approbation of mans reason , nor from the applause of the worlde , nor from the persons of the ministers , but from god , and from the admirable and supernaturall effects and fruites of it : for it is giuen by inspiration , it is the voyce and letter of god and is autentike of , and in it selfe , and no other doctrines haue any credit , authoritie or power but so farre forth as they receiue it from the scripture or accord with it . if the first fruites be holy so is the whole lumpe , &c. obs. heere is commended the goodnesse of god and the truth of his couenant of grace , that doth redound and extend it selfe to posteritie and succeeding generations , euen from generation to generation exod 20. psal. 3. ver. 9. psal. 89. ver. 33.34 . psal. 103 ver. 17. the reason hereof is , his truth and couenant doth not depend vppon any creature or thing , without himselfe , but onely vppon him-selfe and therefore can by no outward meanes be nullified or made frustrate . vse . seeing that god is vnchangeable , true , and cannot deceiue in word or deede ; we are put in minde of our duty , namely to trust in god who neuer faileth nor forsaketh them that relye vppon him ; and not in men who are lyars , hollow hearted and lighter then vanitie it selfe , psalme . 62 ▪ 9. psalme 146.3.4.5 . vse . 2 lette vs then by our pietie , godlynesse and goodnesse , labour to bring a blessing vppon our posteritie : for the children and posteritie many times fare the better and are respected for their beleeuing and holy fathers sake : woe then to ignorant , popish , atheisticall , lewd , licentious , blaspheming and filthy minded and liuing parents , who by their ill example not onely peruert and poyson their children , but also bring vppon and deriue the cursse of god vnto them who doth visit the iniquitie of the fathers vpon the children vnto the third and fourth generation of them that hate him . vse . 3. wee must bee admonished and aduised hereby , that wee doe not from mens vnworthynesse and present condition take occasion rashly to condemne them , and imperiously to insult ouer them . but rather ascend higher , and consider the roote and foundation of the couenant , and proceed to their holy ancestors , that wee may know that the blessing of the couenant remaineth in them : for no mens sinnes and vnworthynesse can make gods faith and couenant frustrate ▪ yea many times where sinne abounded , grace ( by gods mercifull disposition ) abounded much more , not to incourage any man in sinne , but that it might appeare that in the matter of iustification and saluation , gods mercy is all in all . vers. 17. and though some of the branches bee broken of and thou being a wilde oliue tree , was graft into [ or for ] them , and made partaker of the roote and fatnesse of the oliue tree . vers. 18. boast not thy selfe against the branches , and if thou boast thy selfe , thou bearest not the roote , but the roote thee . though some of the branches , that are hypocrites and voyde of good workes bee broken of , id est . reiected and cease to bee a church by reason of their vnbeliefe , and thou being a wilde oliue . i. a branche and bough of it , and therefore naturally barren , vnfruitfull , and bearing nothing but bitter leaues , was graft in for them , and partaker of the roote i. of the iuice that commeth from the roote abraham , and floweth vnto all the branches , and of the fatnesse , i. of the graces , promises , and all the benefits , and good things spirituall and outward made vnto vs in abraham , of the oliue tree , the church of the israelites which sprang from him . boast not thy selfe against the branches , i. ( according to the meaning of the greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) do not shake thy necke against them by insulting , triumphing , and crowing ouer them , for if thou boastest thy selfe , thou bearest not the roote . i. if you proudly glory and vaunt that some branches being broken of , thou art ingrafted into the tree of the church , know thou that the church of the iewes receiueth nothing from thee , but the roote thee , i. thou hast thy foundation and sustentation , and whatsoeuer thou hast from this , that thou without any merite of thine art ingrafted into the church of god : neither doth the church need thee , but thou needest the church , that thou maiest be a member of it , therfore thou must not for the vnbeliefe of some iewes scornefully and proudly contemne and rage against the whole body of the people . q. some of the branches bee broken off . can the true members of the church become infidels , and so bee broken off from the fellowship of the church ? ans. no , if they be liuing members , and be truely by faith ingrasted into christ ; for christ will loose none of those that the father hath giuen him to bee saued , iohn . 17. but these that fall away and are broken off , are onely branches and members in regarde of the couenant , and in their owne conceit , and the charitable opinion of the church , but not truely and really , and before god , seeing they are none of gods elect , and are destitute of faith , and the spirit of christ. quest , who ▪ and how many sortes of people are or may bee cut off and fall away from the church ? ans. two sorts . first , those that be ingrafted into the church by the tenor and authoritie of the generall couenant onely , whereby god promiseth that hee will be their god , and the god of their seede , but yet are not elected , for euery one that is abrahams sonne according to the flesh , is not a sonne of promise . secondly , they that indeed receiue the seede of the word [ as many reprobates doe ] but they mixe it not with faith , and it hath no roote in them , neither are they renued and inwardly changed by it . the word in these may be , and soone is either vtterly lost , or else choaked and peruerted , and so they may be cut off , and fall away finally and wholy . and ( to conclude all in a word , ) they are only & alone cut and broken off , that are abrahams sonnes according to the flesh onely [ as the body of the iewes generally were in saint pauls time , and sithence ] but the sonnes of promise , or abrahams sonnes by faith neuer are , nor euer can bee broken off , bee their number neuer so small , nor their temptations neuer so great and permanent . 3. quest. how are men ingrafted into the church ? ans. first , by an outward calling , and by an outward profession and approbation of the word and sacraments . secondly by baptisme , as a seale of our adoption and entrance or matriculation into the church . thirdly , by the testimony and in the opinion of the church , and so may a reprobate or hypocrite be ingrafted . fourthly , in gods secret counsell and by the spirrit of faith and seale of gods holy and spirit . hereby men with a prepared and sanctified hart receiue gods word and keepe it , these alone christ draweth vnto him and inwardly changeth and transnatureth them vntill hee perfect them and bring them to the end of their hope , that is , the saluation of their soules . and thus are the elect onely ingrafted and therefore can neuer perish . some branches are broken of . seeing that christ cannot abide barren and fruitlesse vines , that are deuoid of faith and repentance , and hath by reason hereof cut off and reiected not onely the nation of the iewes generally ( for the time ) but also many countries and kingdomes amongst vs gentiles , wee must make vse hereof and learne hereby both to abound and increase in faith and good workes . iohn 15.2 . the reason hereof is , for that the anger and indignation of god goeth with it , and temporall plagues and punishments ( which are but forerunners of euerlasting iudgement otherwise ) surprize and ceaze vppon vs. math. 3. v. 8. math. 7.21 . math. 21 41.43 . secondly all our faith and profession without works and fruites is not sincere and sound before god , but copper and counterfeyt . for true faith and regeneration can no more in their proper time & opportunity be without fruite and obedience , then the sun without light , the fire without heat & the springing fountaine without water . vse . 1. wherefore let vs to our outward profession of the gospell adde and associate the continuall traine and attendant of good workes of pietie & deuotion towards god , and of loue and iustice towards men . thus god hath commanded , our faith requireth ( for the testimony and cherishing of it ) our neighbours need it , and god both regardeth and ( in fauor ) rewardeth it : otherwise , if we bring forth no fruit of godlinesse & goodnesse , it followeth that we neuer had true communion with christ , and therefore in time we shall bee disclosed and discouered to haue beene but meere hypocrites , and it shall be notified to our selues and to others , that wee neuer did appertaine vnto him , and therefore we shal neuer bee admitted into the court and pallace of heauen , but , as vnprofitable seruants , cast into h●ll fire . thou being a wilde oliue tree . in that wee gentiles are compared to a wilde oliue , wee heare learne this instruction , that as wee gentiles , euen the best of vs , are naturally , and before our conuersion vnto christ , barren , fruitlesse and cursed trees ▪ vntoward and vnapt to any goodnesse , and wholy disposed and inclined vnto euil . gen. 6. v. 5. titus ▪ 3 ▪ v. 3. ephes. 2. ● . 2.3 . psal. 14.1.2.3 . 1. cor. 6.9.10.11 . the first reason hereof is , because all men are conceiued and borne in originall sinne , and so are wholy corrupted in all the powers and fa●ulties of body and soule , so wee are become crab trees , wilde oliues , wilde vines , and wholy degenerate . secondly , all the actions of the gentiles considered , as they are gentiles and men vnregenerate , are in gods sight and acceptation ( albeit otherwise neuer so laudable & alowed before men ) nothing but sin , for without faith it is impossible to please god , and whatsoeuer is not of faith is sin . vse . 1 , if we would iudge equally and charitably of other mens sins and follie , we must ●ooke vnto our owne originall sinne and to our stuffe at home ▪ and obserue wherein others haue the preheminence before vs so shall we censure others with more conscience & compassion , and be the more preserued from filling our selues . vse . 2. let no man trust in his owne natural goodnesse , vertue and worthynesse , which is nothing but sinne , but lette him with the poore publicanes hold downe his head and humble himselfe before god for his sinnes , let him with the prodigall sonne cry out and say , i haue sinned against heauen and against god , and i am no more worthy to be called gods sonne . vse . 3. let euery christian , seeing that of a wild oliue , he is ingrafted into gods church , be alwaies thankfull for so great a benefit , and lay aside his wild & sauage nature , & in piety , virtue , & good workes imitate & resemble the noble vine christ iesus into whō he is ingraffed , for we must walke in the light , as hee is light , and walke in loue as wee haue christ for an example , for christ his morrall vertues are not onlie for our contemplation but for our imitation . vse . 4. the ministers and preachers of gods word must not looke to finde the people good , for all by nature are blinde , ignorant , corrupt , rebellious sinfull ; but by doctrine , exhortation , and examples to make them good , let them labour to husband and proine the vine-yard , let them gather out all the stones and rubbish of infidellity and superstition , and let them endeuor by continu●l preaching & exhortation to beget faith in their hearers , and so to ingraft them into christ. v. 20. was graffed in for them . no man must despise boast or glory against them that bestow a benifit vpon them , as here the gentiles did against the iewes . thus false witnesses rose vp against dauid , and rewarded him euil for good ; he visited them in their sicknes , praied , and mourned for them , but they sought his downfall and ruine . the reason hereof is , for that it is pride and great vnthankefullnesse , and god will punish men for it . they are like to the ground that yeeldeth to the husbandman that tilleth dresseth and manureth it , nothing but thornes and briers , and therfore is reproued nere vnto cursing , whose end is to be burned . vse . seeing that we receiue the couenant and doctrine of saluation from the iewes , and are of meere grace grafted in by god for them , we must humble and debase our selues before him , and acknowledge our own vnworthinesse , that so we may not onely conteine our selues from contempt of others , but with meeknesse daily receiue and profit in the word grafted in vs , which is able to saue our soules . fatnesse of the oliue . in that here and also in the 55. of isaiah and luk. 14. and other places , the giftes , graces , and blessings , ( especially that concerne saluation in christ ) are compared to fatnes , fatlings , a banquet , yea to wine , hony , milke , spices , and such like delicate things , wee learne that howsoeuer the wicked ones of the world , glut and pamper themselues with the abundance of gods blessings , and their flesh is fatted and fed like hogges , yet their soules pine and famish ; whereas the soules of the beleeuing are filled with gods liberality and replenished with spiritual consolation , which is to them a speciall pawne and pledge of gods loue and prouidence towards them . in the gospell they haue most sweete and delicate food , not onely for the necessity but also for the delight of their soules , here their faith is engendred and strengthened , and their trembling soules are solaced , with the most comfortable assurance of remission of sinnes , and they by the word and sacraments are fed and nourished to eternall life . vse . let vs therefore seeke to feed and satisfie our selues only here , let vs loue and delight in fatnesse , and bring alwaies with vs an appetite to the word , and then shall we feed on the bread of life . made partakers of the roote and fatnesse of the oliue — boast not thy selfe against the branches . these two members may be , and are much more aptly and iustly ioyned togither , then the mingling and blending togither of some mens merchandise and wares , ad deceptionem visus et emptoris , for better shew and vent ; and from this coniunction and the consideration thereof this doctrine ariseth , that they that either in spirituall , or temporal blessings rise by occasion of other mens ruines , and florish by reason of their decaies , must not herevpon grow high minded , and much lesse scorne and contemne those that are falne , but rather commiserate and releeue them in what they may . for first thus to offend , argueth an vnthankefull heart to god for his free mercies which they thus abuse . secondly , it sheweth an heart voide of equitie and compassion ; and therefore god in his iustice cannot but in time punish the vnthankefull , and denie meanes to those who impart none to others . vse 1. wherefore in all preferments and exaltations ( for the auoiding of pride and contempt of our inferiours , ) let vs walke humbly before our god , and ascribe our aduancement and happinesse to his mere mercie and not to our ragged and sinfull merits . vse 2. by this doctrine are checked and condemned , some in the worke , who rather by prescription of time and secret encrochment , then by equities ( perhaps ) and diuine approbation , are become monopolists and engrossers of other mens callings and commodities , and herevpon doe not onelie like the leane kine of aegipt eate vp the fat kine of canaan , but ( sometimes ) also take occasion to triumph and insult ouer others that are ( perhaps ) better members in a common-wealth then themselues . but herein let the offenders learne humility and practise more equity in words and deedes , and let the wronged , not apprehend matters ouer deepely , or ouerstretch them , but commit themselues and their iust cause to the diuine prouidence , and to humaine iustice , and count it a more blessed thing to suffer wrong then to offer it boast not thy selfe against them . no men must for any temporall or spirituall grace wherewith they are endowed aboue other , be high conceited of themselues to detract from and despise others . luk. 18. ver . 9.13 . 1. cor. 11.22 . iam. 2.6 . 1. cor. 4.7.8 . luk. 16.15 . the first reason hereof is , they haue not these gifts and endowements aboue others , because they are better by nature then they , for all are sinners alike , and they haue them not of themselues , but of gods fauour and mercy onely . the second reason is , that god can , and often doth , for mens vnthankefulnes , both lessen , yea , and take away his gifts and benefits from them that abuse them , either by attributing to much to themselues or scorning others . the third reason is , because god can , and many times doth conuert those who in the iudgment of the world , are desperate and past care , examples hereof wee haue in manasses , paul , mary magdalen , and the iaylor , and in many of them that crucified christ , yea and in those whom saint iohn calleth the sinagogue of sathan . vse . this doctrine serueth to condemne a sort of iolly and flourishing professors , who because they exceede others in sharpnesse of witte , and quicknesse of apprehension , and because they can ( better then other ) argue , dispute & discourse of misteries and matters of faith and religion , vse to swell in a conceite of their own perfection , as though they were the only singularists & magnificoes of the world , but as for their brethren , that are ( perhaps ) in respect of vnspotted life , guilesse dealing , pure and humble affection much before them , they , because they want that outward flourish and acute appreh●●sion wherein themselues seeme to excell ; deface , and dispraise , vilifie and despise them , whereas god regardeth the inward parts principally , without which all outward things are of no acccount with him . thou bearest not the roote but the roote thee . we learne here , that we gentiles are beholding vnto the iewes , and in many respects inferiour vnto them , howsoeuer they ( for the present ) are generally cast off and plucked from the vine . for first , we haue our religion & doctrin yea the beginning , foundation & establishmēt of our church from thē . isa. 2.3 . but not they from vs. for the fathers & the prophets , sowed the seed of the church of the new testament : the couenant is deriued from thē into vs & we are changed into their commonwealth and not they into ours . secondly our sauiour christ god blessed for euermore , had his birth and beginning from them , and so hee came from them . rom. 9.4 . thirdly they were the chosen nation , the peculiar people , and a royall priest-hood , when all the world besides were out of the couenant , and so no people nor beloued , yea and were without god in the world . lastly all the particular promises , such as were the land of canaan , a certaine forme of gouernment , setled sacrifices , and ceremonies , the glorious temple , particular promises of long life , and of dominion annexed to the morrall law , and the preseruation of the stock amongst them , out of which the messias should come belonged and were proper to the iewes of the olde testament onelie . vse . we must therefore acknowledge our selues debters vnto the iewes , and deepely engaged vnto them , we must bee so farre off from rendring or returning vnto them euil for good , that we must pray for their recouery , and do our vttermost dilligence , by doctrine , writing , and vnblameable life to allure and winne them to the approbation and acceptance of the gospell . v. 19. thou wilt saie then , the branches are broken off that i might be graft in . v. 20. well through vnbeleife they are broken off and thoustandest by faith : be not high minded but feare . v. 21. for if god spared not the naturall branches , [ take heed ] lest he also spare not thee . thou wilt say . i. to me paul , why doest thou boast of the holinesse of the iewish stocke , surely , the branches are broken off . i. they are cast away , that i might be grafted in . i. am ingrafted in the church in their sted . well . i. thou saieth truely , they through their vnbeliefe are broken off . i. excommunicated and eiected out of gods church : and thou now standest by faith grafted into gods church , neither art thou yet falne into the vnbeleife of the iewes , be not high minded . i. do not thinke proudly of thy selfe or be ouer-wise in thine owne conceit , but feare . i. remaine in true humility and in the feare of god , and be religiously carefull to preserue faith . for if god spared not . i. but cast them off for their vnbeliefe . the naturall branches , i. the iewes borne in the church discended from those holy fathers , abraham , isaac , and iacob , [ take heed ] least hee also spare not thee , thou that art but ingrafted in , and taken out of the wilde oliue , maiest possibly be discouered to bee but an hypocrite , mayest fall away from the grace of god , and bee thrust out of his church . be not high minded , but feare . quest. is a man to doubt or stand in feare , whether he bee in gods fauour or not , or whether hee shall certainlie be saued or no ? ans. no , for first charity expelleth all slauish and seruile feare . secondly christ forbiddeth doubting and distrust in many places . thirdly , doubting and distrustfull feare , maketh all the foundations and principles of faith and true religion [ which need no demonstration ] vncertaine and vnfruitfull vnto vs. fourthly , it doth extenuate christs benefits , offer indignity to gods goodnesse , and euert & peruert the nature and forme of faith , which is a firme assent & certaine application of gods benefits to our selues in particuler . fiftly , it depriueth vs of all sweet and solide comfort in aduersity and affliction , so that our hartes faile vs , & our distracted and distressed conscience , can find no harbour and hauen to rest and repose our selues in . sixtly , it leaueth vs no place nor vse for praier and the right inuocation of gods name , for how can a man possibly , truly , and confidently pray vnto god , of whose fauour and furtherance he is alwayes in doubt & suspence . lastly , hee that beleeueth not , maketh christ a lyer , in that he will giue no credit and assent vnto the promises that he propoundeth and offereth vnto him . but feare . q. why then doth the apostle bid the gentiles feare ? if they must feare , how then can they bee certaine ? a. first paul directeth his speech here not to euery particular person , but to the gentiles in generall , wherein and amongst whom there might be many proud and vnmortified professors , and many doubling and dissembling hypocrites , for whom this admonition was very necessary secondly it is rather a caue at then a commination , & serueth not to astonish them , but to stirre them vp to more ▪ carefullnesse and dilligence . lastly , feare in this text is not to bee vnderstood of any troubling and tormenting feare , but of a reuerend awe of gods iudgements , and of an holy care and indeauor to preuent and diuert the disfauor and wrath of god , which may very well consist and consort with the certainty and assurance of faith , for whosoeuer hath faith and hope , hee purgeth him-selfe and keepeth him-selfe that the euill toucheth him not . the naturall braunches . how can the iewes bee truly said to bee naturall braunches , and consequently good , seeing that euen they are by adams fall , sinners , enemies to god and the children of wrath , as well as others ? ephes . 2.3 . ans. the iewes indeed had no naturall holynesse , neither was it deriued from carnall succession , neither was their nature better then ours , but they are naturall braunches and were so called by reason of the couenant of grace made with them , onely , and their nation . secondly , because they were seuered and seperated by gods outward couenant and calling , ceremonies and worshippe from all the world , besides and were as a fountaine sealed vp , and as a garden inclosed . i. reserued and sanctified , for christ his owne vse and seruice . if god spared not the naturall branches . q if the naturall branches bee not spared , then they that are ingrafted into christ by faith may bee cutte off . ans. the argument followeth not , for they are called naturall , not by reason of their sound faith which they now had , but because of gods couenant , and because naturally they had their beginning from the fathers . secondly they were onely members of the visible church wherein are many hypocrites but not of the catholike and inuisible church . take heed least he spare not thee i. least he disdaine thee and cast thee off . ques . can an elect or true member of the church fall●way and so perish ? ans. no , for they onely haue the spirit of regeneration whereby they are sealed vnto the day of redemption : they alone are indued with the spirit of constancie , and christ doth neuer cast them off . iohn . 6.37 . but the comforter doth abide with them for euer . they may ( for the time ) bee depriued of the outward ministery and meanes of grace and saluation , yet they were gods people before in his eternall counsell . secondly benig regenerate and borne anewe of incorruptible seede , they cannot perish nor fall away , albeit the outward meanes bee remoued . ques . what are wee then to thinke and iudge of those , that from the profession of sound doctrine fall away to superstition or atheisme , and from outward and apparant holynesse to open prophanesse and licentiousnesse , and thus liue and die , were they euer of the number of the elect or any members of the inuisible church ? ans. no , for the elect and members of the catholike and inuisible church are onely indued with sauing faith , true repentance , a liuely hope and the true loue of the godly their bretheren , which graces neuer faile , die , or are vtterly extinct : whereas apostates ▪ and they that degenerate to atheisme and open prophanes , were neuer indued with true faith , repentance and other graces that accompany saluation : well they might ( for the time ) haue the shadow of them , but they neuer had the truth and substance . secondly christ is alwaies , and he alone an effectuall mediator and intercessor for the elect onely , whereby they are so preserued in the state of grace that they cannot fall away . wherefore apostates and backe-sliders were christians and members of the church in outward apparance and shewe onely , and in their owne opinion and estimation of others , and indeed all their holynesse and profession is nothing else before god but meere formalitie and hypocrisie . and therefore all these temporall things and outward seemings , in time of temptation soone fade and fall away : and of such christ pronounceth that he knoweth them not .i. he neuer did nor doth acknowledge them for any of his elect , nor approue of them . ques . who and what kinde of persons fall away ? ans. first , they that are outwardly ingrafted into the couenant , but yet are not inwardly called , nor elected . secondly they that receiue the seed of the gospel , but without the roote of true faith , and inward change , & renouation of heart and affection , and these are onely the reprobate . math. 13. v. 19.20.21.22 . ques . in what sort or in what regard doe they fall away ? ans. first by their vnbeliefe and vnthankefulnesse refusing the promise made to them . secondly by corrupting and choaking the seed of the word either by want of memory or vnderstanding , & of defect of change and regeneration , or absence of the full perswasion of the truth , or finally either by troubles and persecutions , or else by prosperitie , profitt and pleasures . here-vpon the worde and sacraments and the golden candlesticke of the angelicall ministery as wholy taken from them ( as sometime it iustly commeth to passe ) or else if they haue no meanes continued , they either as recusants and meere atheists , contemne them and refuse to vse them , or else are thereby [ through their owne corruption ] more hardned , blinded and darkened ▪ for the more good gifts and meanes of grace which offreth vnto them , and the good motions he putteth into their mindes , the more they do corrupt and abuse them . the branches are cutte off that i might be grafted in . ergo. our dignity and worthynesse is greater then that of the iewes , wee must in gods especiall works and iudgements dilligently weye and consider the true causes and distinguish and diffe●re them from those that are causes accidentally by occasion only ( as in this verse . ) for the fall of the iewes could not be properly any efficient or procreant cause of the saluation of the gentiles , the effect ariseth from the proper cause and resembleth & reteyneth the nature of it . the reason hereof is , because the issue , euent and consequent may bee good , ( god so ordering , directing and ouer-ruling it ) when the instruments that worke onely accidentally and ayme at their owne euill ends , are euil and mali●ious . thus ioseph was exalted after all his troubles , and iobs restitution and recouery & 〈◊〉 redemption by christ his death , was in regard of the effect and euent good , yet they wicked instruments ( that onely accidentally and occasionally wrought it ) sinned heinously , and are not to bee excused . for if they would or had pleased god in their proceedings , three things should haue beene considered of them . first , that they had the holy scripture for warrant . secondly that their affections were in tune and well composed . thirdly that their ends and aymes were directlie to the honor and glorie of god : but of these respects the blinde reprobates haue no regard . vse . the vse hereof , serueth to check and controule many insolent , surly and swelling gentiles , that not rightly weighing and ballancing the true causes and reasons , did falslie imagine [ and so fondly erre ] that the iewes were cut and cast off for their vnworthinesse , and that their vnbeliefe was the proper cause of their admittance and substitution into their empty places and roomes , and heereby they highly conceited themselues , as though they were more worthy before god then the iewes . 2. vse . heereby is mette with-all the pride and ill affection of some , who reioyce at other mens ruines and downe-falls , whether in religion or in outward estate , or both , whereas it is iust with god thus to giue them ouer , and they that seeme to stand , may fall into the like apostacie and iudgments , for they by nature are made of no better mettall then others , and they stand no longer then god doth support them . through vnbeliefe they are broken . heere wee see and vnderstand what a vile and dangerous sinne , misbeliefe and infidelity is , it is the roote and fountaine of all disobedience , it draweth gods anger vpon vs , it hasteneth his iudgements , it depriueth vs of gods promises , and nullifieth and maketh frustrate his couenant . hence it was that the iewes were growne out of request with god , lost their prerogatiues , ceased to bee gods people , and lastly most of them were excluded from the kingdome of heauen . vnbeliefe was the first sinne of adam and eue , and was the cause of their fall , and so of all the sinne and miseries that befell vnto all their posteritie . infidelitie debarred the israelites from entering into the blessed land of canaan , a type of the kingdome of heauen : it is the cause of all apostasie and reuolting from god and his euangelicall trueth . it maketh gods heauenly and sacred word vnprofitable vnto the hearers , it maketh all things impure and vnlawfull vnto men , titus 1. verse . 14.15 . and ( in a word ) it is the fore-runner and meritorious cause of damnation and destruction . the reason hereof is , because it wilfully refuseth the grace of god offered : it doth distrust and discredit gods word , contemne his promises , rebell against his will , and [ to conclude ] it reiecteth and shutteth out christ , the cause , author and finisher of redemption , happinesse and holynesse . 1. vse . wee must therefore beware of infidelitie and vnbeliefe , wee must be prouident that it doe not wound vs with his dartes , and then the gun-shotte of all other temptations shall neuer blinde nor batter vs : let vs therefore put on the complet harnesse of god , and the armour of proofe , i. a liuely faith , which will quench and blunt all sathans dartes : well may wee bee seduced for a time , but not alwayes , nor vnto death , for faith preserueth the castle of our heart , and it ouercommeth the world . secondly ▪ wee must alwayes thinke and speake honourably of gods word , and labour to bee riche in the knowledge of his wil , and with full purpose of heart cleaue vnseperably vnto god , and by assent of minde applie and claspe fast christ iesus , and all his sauing graces and promises vnto our owne selues , and then nothing shall bee able to dampe or daunt vs , much lesse to seclude and seperate vs from christ , and the certaine enioyment of the heauenly ierusalem . thou standest by faith : that is . thou profitest in thy profession and practise of christianitie by faith . i. by a firme assent of thy minde , relying vpon gods grace , and acknowledging and receiuing christ , as he is reueiled in holy scripture , from whence this necessary collection ariseth . the grafting in of the gentiles into the oliue , doth not depend vpon their owne worthinesse , vertues , and merits , but onely vpon faith , assenting vnto and firmly apprehending gods gratious promises . now this faith is a free yet a most rare gift of god , not common to all professors , but peculiar onely to the elect : from it proceedeth both the beginning and the continuance of their engrafting into christ , and hereby wee are made partakers of christ and of saluation , and without this faith wee are in worse estate then any vassall vnder the turke , or any spanish galley slaue , for their seruice is onely bodily and temporall , but this is spirituall , horrible , and ( if they repent not ) eternall . heb. 2. ver . 15. 1. vse . this doctrine serueth , to argue and reprooue those that condemne the doctrine of faith , whereas without it there is neither iustification nor saluation . by it wee are made the children of god , iohn . 1.12 . and stand and sticke to christ the true vine , and hereby wee are interessed in christ , and all his sauing merits and g●aces . 2. vse . wee must loue the lord and feare him , for his great mercies shed vpon vs , and for his pretious promises made to vs , for they are not procured by our deferts or endeuours , but frankely and freely bestowed vpon vs , of god. 3. vse . we must nourish and preserue faith , and see that it be not of story or a temporarie faith , but a true iustifying faith . for a true iustifying faith is such a roote , such a foundation and assurance so built and founded vpon the rock christ , and the sacred scriptures , that the gates and power of hell cannot preuaile against it ; and as for temporary and historicall faith like a flower , like painting , and like guilt , and it will soone fade away and bee defaced . be not high minded . when wee see proud hipocrits to contemne and condemne other poore men for their present misbeleife and miseries , and to admire and magnifie their owne selues they must be terrified with gods iudgements . isa. 28. ver . 9.10 . luk. 16.15 . apoc. 3.16 and 17. act. 13.40.41 . math. 21. v. 33 the reason hereof is , first , that otherwise no good can bee done of them if they bee not pulled out of the fire of gods iudgements they wil be burned , and if they bee not violently awaked , they will droppe away and die in their slumber , as they do that are bitten by an aspe . secondly for that if they will not repent they may be left without excuse in gods sight . vse . 1. let vs therefore beware and bee aduised that we do not braue out and insult vpon others , least god call and conuert them in his mercy , and plague and punish vs in his iudgement , for our pride and contempt . vse 2. let no man presume of his owne ability and strength , as though hee could stand by it in temptation , neither let him please himselfe in a conceite and imagination of his owne constancy , as though hee might liue securely and dissolutely , and yet escape all danger , least god correct and plague him , for his conceitednes in suffering him to fall into grosse sinnes , and greeuous euill , as he hath suffered many others . 1. cor. 10. v. 11. and 12. but feare . wee must not be secure , drowsie and presumptuous & so emplunge our selues vnaduisedly into many sinnes & punishmēts ; but stand in a reuerend awe of gods iudgements , suspect and misdoubt our owne secret corruptions and be careful in euery action to shun and auoide the offence & displeasure of god. the reasons herof are , this feare is the beginning of wisdom , a part of gods worship , and a meane to make vs blessed . secondly , it is a notable reine and bridle to keepe and retaine vs from apostacy and falling away from god , for he that most suspecteth his owne weaknesse and seeketh means to cure it and to strengthen him-selfe is of all men farthest of from presumption and perilles : and here ; abundan● cau●ela non nocet . i. many caueats and prouisoes are not amisse , and gods grace is perfited through infirmitie . thirdly , wee are apt and ready vppon euery temptation to fall and offend and so deserue reiection ; and therefore that wee may conteyne our selues in our duties , and to subiugate and subdue our proud flesh , wee had need euer and anon with dauid and others , to set before our eies gods threatnings & iudgements against sinne . vse . 1. when wee see and behold gods iudgements to ceaze vpon others , we must bee so far from rash and presumptuous censuring and condemning of them , that we must first descend into our owne selues and soules , and ransacke by the light and lanthorne of gods word , euery corner of our hearts , least that we be found iu●penitent and so in wrapped in the common destruction . vse . 2. we must by a dilligent search of our own sores , and by a narrow view & inspection of gods law , iustice and iudgement , vse all dilligence and care to nourish and maintaine this holy feare , & so to snib and correct al high and presumptuous thoughts and conceits that may possibly exalt themselues against god and his word . vse . 3. we must learne to decline from all occasions of offending god , and to beware of al shewe and kindes of euil , such as are lewd company , immoderate feastings , idlenesse , or the lauish spending of our time , either in pleasures and deceitfull delights , or in the affected reading of fables , fained stories , play books , popish treatises and al vnfruitfull and dangerous curiosities . if god spared not the naturall branches take heed he spare not thee . the sinnes and punishments of other men must bee our instructions , their affliction must bee our admonitions , and their woes our warnings : their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must bee our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their roddes our remembrances and sufferings our schoolemaisters ; that we do not sin against god as they did , and so drawe and pull vppon our selues the same or the like punishments . iude. 4.7 . 1 cor. 10. v. 5.6.7.8.9.10.11 . heb. 4. v. 11. the first reason hereof , is , first because their sinnes and punishments haue a proportion and likenesse with our sinnes and punishments . secondly , god is as much displeased and offended with sinne and apostacy now , as in time past , for hee neither doth nor can remitte ought of his zeale and iustice . vse . 1. we must learne to be wise-hearted and to make our election sure to our selues , and bee kept from negligence , vnbeleefe and security by the desertion and apostacy not only of the iewes , but also of the whole world [ in a sort ] for most are reuolted long agoe : the easterne parts to the turke and to his alcoron , and the westerne parts to the romish antechrist and his superstition . it is not good for vs to put in aduenture our saluation with the most and multitude , vnlesse wee would perish with them : it behoueth us to beware and be pure from their distast of the truth , from their carelesnesse and hypocrisie , least god in his iustice forsaking vs , we fall into the like calamities and miseries both spirituall and bodily . vse . 2. hereby are highly reproued all those that run to riot and swagger and sweare it out , & liue so loosely as though hell were broken loose , and god had dispensed with his iustice , and graunted a generall indulgence to sin & rebell against him , and yet those men beare themselues in hand that they shall neuer be moued or see euil . these men haue no feeling of gods iudgements , they are hidden from their eyes and therefore they abuse the gospell to all carnall libertie , and doe and speake what they list . but the euer-watching eie of gods iustice euer looketh vppon them , hee will one day summon them to iudgement & , accordingly , if they amend not , measure out and execute iudgement against them . behold therefore the bountifulnesse and soueritie of god : towards them which are falue , seueritie : but toward thee bountifulnesse , if thou continue in his bountifulnesse , or else thou shalt be cut of . and they also if they abide not stil in vnbeliefe shal bee graffed in , for god is able to graft them in againe . for if thou wast cut of the oliue tree , which was wilde by nature , and wast grafted contrary to nature in a right oliue , how much more shall they that are grafted by nature , be grafted in their owne oliue tree . beholde .i. consider o thou beleeuing gentile , whosoeuer thou art , the bountifulnesse and seueritie of god. viz. in the reprobation and casting off of the iewes , and the election and calling of the gentiles , that thou maist be preserued thereby in gods feare ; towards them truly that haue falne , that is toward the iewes that haue stumbled at christ , the stone of offence , and are become vnbeleeuers , and cutte from the church : seueritie , but towards thee bountifulnesse , which thou shalt inioy alwaies : if thou shalt continue in his bountifulnesse , namely in the fauor of god & in faith , and thou dost not by thine vnbeliefe and other heynous offences , make him vnto thee of a most kinde father a seuere iudge : or else thou shalt be cut off .i. from the oliue tree of the church and gods people . and they also .i. the iewes are cut from the oliue by vnbeliefe shall be graffed , in the church of christ : for god is able to graft them in againe , and to inlarge his church by their addition . for if thou , that hadst beene a gentile in times past , was cut out . viz. as a graft out of the oliue tree wilde by nature .i. out of the wilde and vndressed oliue , and wast graft into a right oliue , a garden and trimmed oliue , frō whose nature in respect of especiall promises made to them , and in regard of their holy auncestors , thy nature much differed , how much more shall they which are by nature .i. haue great affinitie with the patriarches , and who in respect of their beginning did sometime ( by reason of the promises ) belong to gods people : bee grafted in .i. againe by faith : in their owne oliue .i. the church of god wherein the holy patriarches the iewes fathers and auncestors haue the first partes and places . beholde gods bountifulnesse and gods seueritie . ques . is not god changeable in his promises & couenant seeing that he cast of the iewes whom formerly hee chose and loued ? ans. no , for first he speaketh of the nation in generall , which were his people onely by outward profession , and not by secret election . secondly they were grafted in the church , but neuer predestinate to life eternall , for then they could not haue falne away : eor the election of god is a firme foundation and all the gates and powers of hell cannot shake it , much lesse preuaile against it . towards thee bountifulnesse , if thou continue in his bountie . ques . seeing that continuance and perseuerance in grace and faith seemeth to consist in our owne power and will , which is weake and changeable , cannot the elect and regenerate loose faith and so wholy fall away from god ? ans. no , for first , constancy and perseuerance doth not consist in our owne power and will , but it is an effect of gods election , & an especiall marke of a man regenerate . 1. iohn 2.22 . secondly by this manner of speaking , the holy ghost intendeth to correct pride and presumption in men , and to stirre them vp to a godly indeauor , to maintaine and cherish their faith and to be workers and instruments of their owne saluation by vsing all the good meanes that god hath sanctified for that purpose . thirdly faith , albeit the flame and outward effects of it , may be quenched for a time , yet the fire was neuer put out , but at the least blast of gods word and spirit it is kindled againe , and breaketh forth into a bright flame . lastly , that regeneration and the gift of faith is neuer wholy lost , it is most cleare and manifest by many testimonies of scripture , god putteth his feare into their hearts that they can neuer depart from him . they haue the seed of grace and of faith remayning in them , and they alwaies keepe it . the grace of god , in them is a well of water springing vp into euerlasting life , christ is alwaies a mediator for them , and praieth for them effectually ; the comforter doth abide with them for euer , god doth neuer cast them off and they shall neuer perish . ioh. 6. and 10. they if they abide not still in vnbeliefe shal be grafted in . q. how can predestination bee eternall and certaine , seeing that it dependeth vpon mans beleefe or vnbeleefe ? an. our beliefe or vnbeliefe dependeth vpon predestination , for they that are elected to eternall life , beleeue . act. 13.48 . and they that are eternall refused , cannot beleeue nor obey the gospell . ioh. 8. and therefore predestination dependeth not on it , for the second causes hang on the first , that is the decree of god and not the first on the second . secondly our engrafting into the church dependeth not vpon our owne power and free-will , but onely vpon the power of god and his mercy . thirdly , wee must distinguish of the times . the iewes that liue in one time or age , may bee generally reiected , but not so in another , ( especially ) when their fulnesse shall ( as wee daily expect and pray for ) come into the church , and they bee by faith abahams children . fourthly , the apostle speaketh not of euery perticular but of the people and nation in generall . lastly , their duetie is shewed vs that they ought not to please themselues in their ignorance and vnbeleife , but to desire to come to true vnderstanding and faith . v. 22. behold the bountifulnesse and seuerity of god. the whole world is but a theater of gods mercie and iudgements , for whatsoeuer , is done in it , hee doth it either as the efficient cause , if it bee good , and so farre forth as it is good : or , if it be euill , he effectually permiteth it , and most wisely , and to good ends , ordereth and gouerneth it , and that alwaies without any fault of his , as here we haue an instance in the iewes reiection , & in the election of the gentiles . psal. 115. the reason herof is , first because god is almighty , and therefore nothing is or can bee done in the world , but by his decree and knowledge , effectual working , or ( at least ) by his effectual permissiō : secondly god sitteth not idle in heauen , ( as epicures & others vainly imagin ) but alwaies worketh & doth care for and order the things of men , preparing and propounding rewards to the godly , and reseruing and prouiding punishments for the wicked . gen. 6.5.6 . gen. 22.1 . deut. 8.2 . & 13.3 . isa. 4 , 1.20.21.22.23 . vse . let vs attribute and ascribe nothing to chance or fortune , but ascribe all to gods holy prouidence , who decreeth and fore-seeth , gouerneth ordereth and directeth all things , euen the least and most vile things , and that , in a most excellent maner , & to most excellent ends , and if nature nihil facit frustra , then the god of nature , who is wisdome it selfe doth nothing but to excellent purpose . towards them which haue fallen , seuerity . we by other mens sinnes and falls must bee humbled and stand in feare , least by our vnbeliefe and other sinnes that flow from it , wee draw gods anger and iudgments vpon vs. we haue infinit spectacles hereof in scripture , as against the old world , that in the daies of noah was drowned : against the sodomits that were destroied with fire and brimston from heauen : of many thousand israelits that perished & were destroied in the wildernes , for murmuring for rebellion , for fornication , for idollatry , and for tempting of god. iud. epist. v. 7. of the iewes exiled their owne country and led once and againe into captiuity , and many other both generall and particular iudgements , recorded in scripture , both in the old testament and also in the new , yea all ages and our owne experience yeelde vs store and variety of examples . the reason hereof is , because god is mercifull vnto vs , and would not haue vs perish , but to come to the knowledge of the truth and to repentance and so to saluation . secondly . god is iust and hateth sinnes alike in all , and if we will not take warning by others , god will censure and punish vs sharpely . vse 1. let vs pitty and commiserate their wofull condition that haue prouoked gods indignation against them , let vs commend them to god in our praiers , and do out vttermost endeuour to recouer them . vse 2. let vs marke and meditate vpon gods seuerity against the hungarians and the greekes and other places of europe , that haue beene captiuated and inthralled to the godlesse and barbarous turkes , together with asia and affrica . let vs also consider the great and long apostacy of spaine , italy and other countries in the west part of the world , from christ to the romish antichrist , and withall behold gods incomparable mercies so long and so strangely continued , vnto vs and our nation . let vs acknowledge our owne vnworthinesse , and be alwaies thankefull vnto god , for so great mercies , and beware least we contemne the ritches of his goodnesse and patience , that leadeth and prouoketh vs to repentance , and take heed that , that be not found in vs which we taxe and condemne in others , least god receiue them againe into fauor , and withall disclaime and cast vs off . but towards thee bountifulnesse . here wee may obserue gods gentlenesse and facility towards his children , hee is a most indulgent father to them ; most sensitiue of their miseries , and one that is most ready and willing to helpe them ( that truly serue him ) in all their needs and extreamities and whereas he being debter to no man , might neglect , yea reiect all , yet he amongst many chooseth some ( albeit of themselues altogether vnworthy and strangers from god and his couenant ) who may both temporally and eternally , enioy his goodnesse , and alwayes praise and magnifie him for it . the particulars hereof appeare towards the elect , and euidence them-selues especially in gods constant loue towards them through christ , in their effectuall calling , in their iustification , and sanctification , in disposing and directing all things , yea euen their afflictions , rom. 8.28 . yea their very sinnes to their good , and by aduancing them in the time appointed to euerlasting saluation and happinesse . 1. vse . seeing that god is so good and bountifull to his elect , we that serue so good a lord and maister , must be ashamed to offend him , and wee must thinke it an intollerable matter to requite his goodnesse with euill . and when god shall either in his iustice correct vs for our offences , or else chastice vs ( thereby to produce and worke some greater good ) wee must neuer repine and grudge against him ; for he in wisdome and mercy manageth all things for our good and saluation , hebr , 12.7 . and 10. rom. 8.28 . 2. wee must acknowledge that wee receiue all good things from god alone , wee must admire and esteeme them , and repose our whole trust and affiance in god for his goodnesse and bountie , and seeke and sue vnto him by prayer and supplications in all our distresses and distractions ; then will he delight to doe vs good , and be a present succour and shelter vnto vs in time of neede . psal. 46. v. 1. hebr. 4. v. 16. 3. vse . lastly , wee must day and night , publikely and priuately , sound and set forth his mercies toward vs , that whereas he might haue made vs and left vs to be vnbeleeuing iewes , or blinded and idolatrous papists or ignorant atheists , or prophane and godlesse painims , hee hath vouchsafed vs the glorious light of his sauing truth , and hath taught vs both outwardly and inwardly how to walke before him and so to attaine vnto euerlasting rest and blessednesse . if thou shalt continue in his bountifulnesse . it sufficeth not once to haue intertained the grace & gospell of god , to haue made a gay and goodly profession of it , and to haue gotten credit and esteeme by it , except with a perpetuall tenour we follow our vocation , except we keepe a setled and continued course in godlynesse and hold fast the beginning of our substance whereby we are vpholden vnto the end , hauing set our hand to the plowgh , we must not once looke backe , we must perseuer vnto the end , if we will be saued : if wee would winne and weare the crowne of righteousnesse , wee must with blessed paul fight a good fight , finish our cou●se , and keepe the faith . the reasons hereof , are ( especially ) these ; first god is a bountifull lord and vnchangeably good , therefore wee must serue him willingly and with all our heartes , and that for euer if we would be rewarded by him . secondly except we persist and abide in gods loue , truth and seruice , all our former labour is but lost , al our righteousnesse shall be forgotten ; if we fall and part away from god , we are the instruments of our owne destruction , & shall die and be damned in our sins . vse . 1. seeing that many that only in shew and neuer in good earnest imbraced gods goodnes and his promises , are iustly depriued of them , let vs while wee haue time and meanes , labour & contend to go forward in piety and religion to the end , and to make our election sure ( vnto vs ) by good workes . 2. pet. 1.10 . vse . 3. here are iustly reproued those that serue god only by star●s and brunts , by accompt of daies , yeares and moneths , and so are soone whot and soone cold , soone ripe , soone rotten , their zeale and religion vanisheth away like a cloude or a morning dew . hosea . 6. v. 4. vs. 3. we must not in this heauenly course consult with flesh and bloud , nor bring a fleshly mind to religion , nor any worldly respect & sinister aimes of procuring honour , authority , credit , riches , praise : for when we speed of our desire , then our religion determineth and endeth , and when our ends faile , then our godlinesse goeth away with them , or if the sincerity of the gospell shall condemne and crosse vs in our vices and vanities , profits and pleasures , then we bid adewe to religion , and will desire it to depart out of our coasts as the garge●its did our sauiour . wherefore we must alwaies be aduised by gods word , we must loue it and delight in it and with all our soules , serue the lord of heauen : then shall we continue in gods goodnesse and neuer be confounded . or else thou shalt be cut of .i. because thou art vnthankefull , or but an hipocrite , god will take his kingdome and gospel from thee , or he wil leaue thee to thy selfe , or giue thee ouer to sathan , for to be seduced & hardned by him . it is expedient and necessary for the ministers and preachers of the word sometimes , ( especially ) in time of a generall security , and corruption of maners when they see and espy there people and hearers to grow secure and proud , to contemne other , and to rest onely in titles shewes & outward appearances to vse argumen●ts , of terrour and to denounce the heauy iudgements of god that hang ouer their heads , heb. 6.10 . 1. cor. 10.11 . 2 , tim 4.2.3.4 . iud. 23. the first reason hereof is , because without this rough dealing , the conceited hipocrite , the glosing gospeller , and the drowsie professour cannot possibly be throughly couninced , much lesse awaked and conuerted . secondly there is often in the best christians a kind of be-nummednesse , a kind of worldly drowsinesse , and a kind of spirituall pride and conceitednesse , therefore for the finding out & redresse of these infirmities and faults they haue need of daily and sound admonition , and the more that faith is corrupted and mens manners infected , the more need to plye them with admonitions . 1. vse . let vs labour and endeuour to serue god in singlenesse of heart , and in godly sinceritie , without any by respects or sinister aimes ; for then shall we cleare our selues from hipocrisie , and in the time of distresse and in the agonie of death , finde and feele euerlasting and vnspeakable comfort . 2. vse . it behoueth vs , if we would approue the soundnesse of our conscience , or bee raised from the sleepe and slumber of negligence and securitie , and bee kept from apostacie , and the custome and sway of sinne , to endure and admit of wholsome reprehensions and sharpe admonitions . if we do so , they will bee but warnings vnto vs , nay , purgations to purge vs of many superfluous humors , of pride ; false opinions , and euill conuersation , yea and a notable restoratiue to recouer vs , and a preseruatiue to keepe vs in good plight , being once cured & recouered . they shall be grafted in . wee learne here not to deny all hope of pardon , euen to men that fall and offend most greeuously , but to put them in some hope of obtaining mercy , so long as they do not by manifest signes declare themselues to be altogether desperate and incorrigible . amos. 5. but it must bee so propounded , that still their sinne may bee beaten downe , their securitie remoued , and their minde ( in sense of their damnable downefall , into which they are cast ) more stirred vp to seeke the face and fauour of god. reasons . for , first gods power is infinite , and his mercies bottomlesse , & therfore he can & may conuert them . secondly , if there be no hope and comfort left of mercie and forgiuenesse , men will neuer seeke to bee reconciled vnto god , by true repentance , but either will bee swallowed vp of despaire , or else persist and proceed on in their obstinacie and blindnesse . vse . this meeteth with the error of the donatists and nouatians , who did denie repentance , and receiuing in againe into the fellowship of the church to those that shrunke from the profession of faith in time of persecution , or fell into manifest offences after baptisme , whereas the word of god is flatly against it in many places , and in many particulers , 2. cor. 2. v. 6 7.8 . math. 18.22 . 2. vse . let no man ( albeit he haue beene neuer so great a sinner , or neuer so often fallen and offended ) despaire of gods mercy , but onely acknowledge and bewaile his sinnes before god , labour and resolue to forsake his sinnes , and to leade a new life , and wholy and perfectly relie himselfe vpon gods mercies in christ , and by the hand of faith apply them continually to his soule , and then though his sinnes were as crimson , they shall he as white as snowe : though they were as redde as scarlet they shall be as wooll , for christ his satisfaction is of infinite validitie and vertue : our sinnes finite , but his mercies are infinite . for god is able to graft them in againe . seeing that god is omnipotent , and that nothing is impossible vnto him , of those things which hee will , that his power doth in nothing more shine out , then in the iustification and sauing of men : we must not rashly despaire of a mans conuersion , nor deny pardon to those that haue falne , or debarre them of the meanes of sal●●uation , for the very iewes shall bee grafted in againe , when they shall returne vnto the lord , luke 21.24 . and when by faith they shall embrace the messias . 1. reason . for god often-times conuerteth the most wicked , and of whom ( in mans iudgement ) there is none or the least hope . examples hereof we haue in manasses , the niniuites , mary magdaline , paul , and the theefe vpon the crosse , and of those of the synagogue of sathan in saint iohns time ▪ secondly , we shall hereby much detract and derogate from gods greatnesse and goodnesse , and foster an vncharitable opinion of others , whereas charitie must hope and beleeue all things . thirdly , gods power is not idle and included in heauen , but actiue , effectuall and shewing his effects in all places , and in all persons . 1. vse . let vs by this doctrine be humbled and giue the glory vnto god ; for that recouery and conuersion commeth from his power and mercy onely , and other-wise man in matters of his saluation , wanting faith , can doe no more then a boughe or branche broken off can grow greene before that it bee by the gardiners or planters hand grafted into the tree . 2. vse . let vs in all dangers , all outward difficulties and impossibilities , and in the performance of all gods promises build vpon his powre and omnipotencie , ( viz. so farre forth as it standeth with his reuealed will ) and this will notably stay and support our faith in all temptations and triall . iob. 19.25.26 . math. 22.29 . rom. 4. v. 20. dan. 3.17 . how much more shall they that are by nature be grafted in their owne oliue tree . we must hope well of their conuersion and saluation , that yet remaine in the couenant of god , and bee of the blessed seed , albeit they for the times past , and the present instant ( generally ) remaine in vnbeliefe and contempt of christ. the first reason hereof is , because gods couenant with his elect is perpetuall , vnchangeable , and extendeth it ●elfe to a thousand generations , and therefore must needs be accomplished in them . psal. 103.17 . & 18. the second reason is drawne frō the power & practise of god , in effecting and bringing to passe greater and more vnlikely things , such as was the conuersiō of the gentiles who neuer were gods peculiar people & nation , nor the sonnes of abrahā ( before their conuersion to christ ) nor chosen of god , as the iewes were : & therfore much more can he & will ( in his good time ) bring home the erring and wandring iewes , his owne peculiar people . vse . let vs by due contemplation & pondering of the workes of gods omnipotencie in greater matters , not doubt of it in the performance of lesser matters . as for exāple , can & could god make all the world of nothing ? could he destroy senacheribs army in one night by one angel , & cannot he in time when he pleaseth , confound & destroy romish babell , by his almighty power , and by such an infinit hoast of his creatures which he hath alwaies ready at command ? the first part of diuision of the chapt. v. 25. ad . 33. for i would not bretheren that yee should be ignorant of this secret ( least yee should be wise in your selues ) that partly obstinacie i●●ome to israell , vntill the fulnesse of the gentiles be come in . and so shall all israel be saued , as it is written , the deliuerer shall come out of s●ion , and shall turne away ( defections ) or vngodlinesse from iacob . and this is my couenant to them , when i shall take away their sinnes . i would not haue you ignorant of this mystery : id est , of this secret and hidden thing ; which hetherto hath beene vncredible to the iewes , i will bring it now into your remembrance : least you should be wise in your selues . i. least you be wise in your owne eyes , and so prowd and arrogant , that partly : in respect of some persons , and for a time and in a sort , but not altogether : obstinacy , i. hardnesse of heart and vnbeleefe : is come to israell , to the iewes or people of israell , vntill the fulnesse of the gentiles bee come in . i. as it were the whole body of the gentiles . so that no nation shall be left out , and though they bee neuer so barbarous , as they of america , amongst whom it is to be thought , that some of the apostles disciples preached or ( at the least ) that the same & sound of the gospell might easily be brought to them from other famous and populous places , or else if so bee that not so much as the fame and sound of the holy gospell hath come vnto these barbarous people & countries , yet it is agreeable to christs generall promise . math. 24.14 . that they shall in succession of time heare of it and haue it , especially when other parts of the world haue declared themselues vnthankfull for it and vnworthy of it ( as all the easterne parts haue done , and therefore haue iustly lost the gospell ) which shall not successiuely , and ( at least for a time ) embrace the gospell , shall enter into the church and bee conuerted . and so when the fullnesse of the gentiles and iewes are entred into the church , ●ll israell . i. all the elect , or the whole body of the people of israel then liuing or the fulnesse of them , as verse 12. that is the greatest part of them , shal be saued . i. by the preaching of the gospell be effectually called , and iustified by faith in christ. the deliuerer shall come out of sion , the redeemer and messias shall open the eyes of their vnderstanding , and take away from them the vaile of moses , and shal turne away vngodlinesse from iacob . i. shall forgiue pardon , and iustifie by faith the posterity of iacob . this is my couenant to them . i. this shal be my couenant , i will receiue them againe into my couenant , from which before through vnbeleife they had fallen , when i shall take away their sinnes . i. i shall pardon them all their sinnes for christ his sake , and adopt them to be my sonnes , and so they shall testifie their thankefulnesse to the sonne of god , by confession of his name and by true godlinesse . q. when is likely to be the time of the iewes conuersion , before the sacking & burning of rome or afterward ? a. in all probability it is like to follow the burning and destruction of rome , for then the stumbling blocks that the papists offer them , by their imagery , inuocation of saints , latine seruice , and abhominable and most senselesse transubstantiation , shal be remoued & taken away . secondly ( as it apeareth in the 18. and 20. cap. of iohns apocalips , ( there shal be some reasonable distance of time betweene the burning of rome and the end of the worlde , in which it is most consonant to truth that the iewes shal be called , for their conuersion in the last generall signe & fore-runner of christs second comming so far forth as the scripture reuealeth vnto vs. 2. q. whether shall the iewes recouer the holy land againe or not , and be all conuerted and dwell their ; seeing that it is said their deliuerer shall come out of sion ; or must wee thinke rather they shal be conuerted in the countries in which they dwell , and into which they are dispersed or shall then be found inhabiting ? ans. they are likely neuer to recouer it , for they haue no such promise , neither haue they any possiblity of meanes to compasse it . secondly christes comming vnto them shall not be visible but spirituall , not from the earthly sion , which long sithence hath bene made desolate , but from his spirituall sion of his catholike church . lastly it is most probable and likely that they shal bee conuerted in those countries into which they are dispersed , and in which they haue their residence . for first we haue some smal beginnings ( here & there ) of it . secondly they shall better and sooner by by their zeale and example reuiue the faith of the gentiles beeing mixed and conuersant with them , and liuing amongst them there , then if they should dwel and be contained all in one country . what is meant by the fulnesse of the gentiles ? what that the whole world shall at one time euer bee inlightned and conuerted , or that onely th●se countries , that formerly either had not the gospell at all , or ( at least ) in very small measure shall be called ? ans. it cannot be vnderstood of an vniuersall inlightning of the whole world at the time of the iewes conuersion : for in the apostles times the gospell was generally preached vnto all the knowne and inhabited nations of the world . colos. 1.23 . but that the gospell should now the second time bee divulged and published ouer the whole world , wee haue neither reason , scripture , nor commission , for it . for first apostolicall callings and gifts ( which are necessary for so great a worke ) are many hundred yeares sithence ceased . secondly at christs comming there shall bee almost no faith that is sound doctrine and zeale left vppon the earth , and yet christs comming will follow soone after the calling of the iewes . thirdly it may be , that the gospell may bee reulued in many kingdomes and countries where it was planted long before , and especially in and nearer the places wherein the iewes haue and shall haue there residence and habitation at there generall calling , but it shall not be generall , much lesse vniuersall . they therefore that looke for an vniuersall preaching , many sooner behold christ comming in the clouds , then haue their expectation satisfied . que● . is the fulnesse of the gentiles yet come in ? ans. albeit diuers thinke so , and especially because they see no conuersion of any other countries of late times , nor any certaine probability of it : yet it is much to be hoped for , and not without rashnesse to be presumed , that the gospell remaineth in his season to be preached to america , seeing that it is the greatest part of the world , and neuer in times past had nor heard of it , and seeing that the very iesuits that are sent thither make ( perhaps ) some enterance and passage , for more sincere peaching and doctrine to be published and spread there , by such sund protestants , whether english , dutch or others , that vse to trauell thither and backe againe with most prosperous nauigations . likwise it is to be thought that the gospell shal be preached to the east indies ( if they neuer heard of it before , ) or else at least reuiued as it hath beene in diuers other countries and kingdomes sucessiuely . for ( albeit ) some of the auncient haue both reported & recorded that s. thomas and s. bartholome● the apostles preached there ; yet no monument , signes and remembrances of it are now there extant or remayning . what is ment by all israel . whether the whole body of the iewes ( as many take it ) or the catholick church to be gathered of iewes & gentiles ans. specially and properly here is ment the whole body of the iewes in generall , and of whom the apostle directly speaketh , but not euery seuerall and singular person of them . secondly it is opposed to a remnant or part , therefore it must needs signifie the greatest number or a very great multitude . qu● . the deliuerer shall come to sion ( as in the hebrew context ) or the deliuerer shall come out of sion or from sion , as paul applieth it ) how can or may these two scriptures be reconciled ? ans. we must distinguish of the times vnto which the prophet isaiah and the apostle paul had respect , and so we shall more easily cleare the difference : isaiah pointeth at the very moment of the time that was then to come , but paul passing from christ his comming vnto other things that follow it , saith , he shall come from sion .i. out of his church for the good and comfort of it . so that paul doth not take vpon him the office of an interpreter , but applieth it to his time , and who can dislike or gainsay it ? ques . shall this comming be corporall or spirituall . ans. it cannot now be corporall , for the heauens must containe him vntill the daies of iudgment , ergo it must needs be spirituall , by the preaching of the gospell . obi. but saluation came not to the iewes at the first comming of christ therefore he must needs come to conue●t them at his second comming , visibly ? ans. saluation came by his first comming , but not altogether at one time and in one age , but in diuers successions of times and ages , for he must saue his people to the worlds end . i would not haue you ignorant of this mistery . mistery here importeth a thing vnknowne vnto men or not sufficiently vnderstood of them . the doctrine then is this , that flesh and bloud cannot vnderstand gods counsailes ( as appeareth in the iewes that thought that because they were borne of abrahams seede , therefore the blessing and benefits of the messias did belong to them alone ) neither can carnall wisdome or mens naturall conceipt , know and vnderstand god and heauenly things . 1. cor. 2.14 . the reason hereof is because the knowledge and apprehension hereof is supernaturall , and proceedeth onely from the illumination of the holy spirit which is often called by saint paul● the reuelation of the misterie . rom : 16.25 . ephes. 3 v. 3.9 . vse . 1. the vse hereof is first to teach vs ( if we would finde out and know diuine misteries ) to deny our selues and our owne naturall wisdome , and submit and subiect our selues and senses to bee taught and instructed by the word and spirit of god , for god hideth the knowledge of his secrets from the wise and prudent of the world , and reuealeth them to babes , and so it is his good pleasure . math : 11.25 . vse . 2. wee must vse all holy meanes , as dilligent search , attention , comparing place with place , consulting the originall , conference with our pastors and godly brethren , hearing and reading , earnest and continuall prayer . for then if the matter directly concerne our saluation , god will reueale it vnto vs , or if it be not so necessary , if god reueale it not ● wee must bee content , and reuerence that wee know not , and rest vntill god giue farther knowledge and vnderstanding . that you should not be wise in your owne conceipt . the cause of stubbornesse and obstinacie which breedeth and begetteth absurd and rebellious opinions in vs , is , that men will bee wise of them-selues , and will not seeke to vnderstand and know heauenly misteries by dilligent search and examination of the scriptures , and by reuelation of gods spirit , which is the only meane to vnderstand them , but they either wholy neglect them , or else measure them by their sense and imagination which is shallow and will deceiue them . isai. ● . 21 . 1 cor. 2.14 . the reason hereof is , because they want gods spirit and humilitie to guide and direct them , without which all other meanes are vaine and without force . vse . 1. the first vse hereof , serueth to condemne the badnes and madnes of many not only papists , but others in many countries , who because they wil not be thought to erre , will stiffly maintaine grosse , false and absurd opinions , as wee haue many lutherans , schismatikes ; sectaries , temporising flatterers for instances . 1. vse . let vs not measure this misterie of the iewes conuersion by sence and reason , but by faith , and seeing it is a misterie yet that it is ( in respect of the forme and manner of their conuersion ) not common or ordinary ; let vs not bee curious to diue and discend farther into particulars then gods word , or ( at least ) very probable arguments , not contrarying the same wil warrant , but rest in expectation vntill the time come , and in the interim helpe them by our praiers , and further them by our zealous and holy example . obstinacie is partly come to israell , that is , it is not vniuersall nor perpetuall : and so all israell shal be saued . seeing that the iewes are not altogether reiected , but that there is alwaies a remnant remayning , as appeareth by the first member , and thè experience of all ages iustifieth : & especially seeing that al israel .i. the greatest part and number of that nation , are to be called and conuerted , we must not rashly either contemne , much lesse condemne the iewes , nor expell them out of our coastes and countries , but hope well of them , pray for them , and labour to win them by our holy zeale and christian example . the first reason hereof is , there are some of them called and conuerted in all ages , which are a preludium and fore-runner of the conuersion of the rest . secondly they are the faithfull keepers and preseruers of the old testament . rom : 9.4 . rom : 3. v. 2. thirdly they in respect of the time past : viz : since christ his ascention vntill this day , doe ( in a sort ) confirme the christian faith , seeing that the iudgement of god is come vpon many of them to the full , & that they suffer those things which the prophets threatned to the enemies of the messias . fourthly , amongest vs christians scarce one of a hundred answereth his holy profession , and therefore we haue little reason to insult ouer the iewes , that are so faulty our selues . lastly , the great plenty and exceeding number of them : for in asia and affrica ( to omit diuers places of europe ) there are infinite numbers of them , who when they shal be conuerted , shall both in respect of themselues and vs gentiles be the reuiuing and the resurrection of the world , must keepe vs from rash censuring of them . vse . christian princes and potentates , must take order that the iewes amongest them , may by degrees bee taught true religion , yea they should force them to heare the gospell , and not leaue the miserable soules in perpetuall darknesse , that they euery day grow worse , and more wilfull in their errour . secondly they must by seuerity of lawes and punishment curbe and moderate their vnmeasurable vsuries , whereby they much damnifie and impouerish christian men . vse 2. let the people amongst whom these iewes liue and dwell , beware least by their pride and cruelty they doe not hinder their conuersion , for were it not for this , doubtlesly in many places many more iewes then now are , would be moued and drawne to embrace the gospell . as it is written . all the great and memorable workes of god , such as is the incarnation of christ , his life , doctrine , miracles , death , the reiection of the iewes , the calling of the gentiles , the rising reuealing and fall of antichrist , the generall persecution and state of the last times , the resurrection of the body , the last iudgment , are fore-told of god in holy scripture . ezek. 11.37 . rom. 9. rom. 15.4 . ioh. 20.31 . apoc. 9. and 17.18 . the reason hereof is , because they are very necessary for the confirmation of our faith , & direction of our liues , and therfore god would not haue vs in any wise ignorant of them , much lesse to doubt of the truth of them . secondly , god would hereby shew and declare the sufficiency of the scriptures , and so ( consequently ) warne and lesson vs that we giue no credit to bee ruled by any fained reuelation or humaine traditions in matter of saluation , but only consult and search the scriptures , which containe a plaine , perfect and all sufficient doctrine , both for faith manners and for sauing of our soules . vse 1. the first vse is to condemne , partly , the supine and merueilous negligence , and extreame slouthfulnesse of them that know not such necessary and fundamentall points , and principall conclusions so euidently and so oftentimes spoken of , and vrged in the sacred scriptures , or the vnexcusable vnbeleife and atheisme of those that will not beleeue such plaine places and proofes of gods word , but say or ( at least ) thinke that the scriptures are vntrue , the fables or the politicke inuentions of men to keepe and r●taine men in some feare and awe . these are the marchiuillians ( matchlesse in euil ) of our times . vse . 2. we must neuer stagger 〈◊〉 , or doubt of them , neither at any time cal the certainty and accomplishment thereof in question , but rest in them , and repaire , strengthen and quicken our faith by them , for to this end were they giuen . as it is written . ministers and preachers must le●rne hence , not to broach and vtter their owne conceits , or the inuentions of men , but to speake and preach the holy and wholsome word of god only . luk 4.11.20 . isa. 8.20 . act. 26.22 . reasons hereof are , first god so requireth and commandeth . ioh. 4. isa. 8.20 . ier. 2. secondly the word of god is for all and in all points that concernes faith and good life , of and in it selfe perfectly sufficient 2. tim. 3.16 . and 17. so that it neither admitteth addition nor detraction . thirdly we haue for our light and direction the continuall practise of all the prophets and men of god in the olde testament : and of christ , the apostles and euangelists in the new . fourthly , the often and vnsauorie and vnfruitfull blending and addition of humaine vanities , doth but darken and diminish the power , puritie and efficacie of gods word . vse 1. hereby are condemned first the papists , that will not admitte and allow the scripture to bee the sole and all sufficient rule and touch-stone of doctrine and faith , but adde and equall to it their decretalls , traditions &c. secondly , the hearers must take heed how and what they heare , they must try the spirits and doctrines by the touch-stone of gods word & spirit , and then retaine the good , and if ought be dissonant from the sacred scripture they must refuse and reiect it . the deliuerer shall come out of sion : christ the redeemer . seeing that the iewes , and so all we gentiles haue need off and haue giuen vnto vs of god , not onely for our temporall , but especially for our eternall deliuerance and saluation , a deliuerer and a redeemer , we see what wretched and miserable sinners we are by nature , children of wrath , lost sheepe . math. 15.24 . vassals , captiues and slaues vnder sinne and sathan . luke 4. v. 18. lying and liuing in the shadow and point of death . ephes. 2.2 . and for feare of the second or eternall death , al our life subiect to bondage . hebr. 2.15 . the reason hereof is , for that all men without this deliuerer and redeemer ( to omit their temporall miseries and malladies ) are in farre worser estate then any brute beast or vgly toad , or any other vilde creature , for when it dieth , his life and woe endeth together with it : but the death of man without a redeemer , and without faith in him , is but the beginning of vncessant and euerlasting terror and torment . vse . let vs labour to feele and finde our selues to bee thus wretched and miserable , and acknowledge that without christ his suffering and obedience we euerlastingly perish , we must from a touched heart acknowledge that shame and confusion belongeth vnto vs , that of sinners we are the greatest , and therefore wee must intreate the lord to be merciful vnto vs , & to receiue vs into his grace and fauour . and therefore it standeth vs in hand carefully to labour and endeauour that sathan doe not fore-stall , bewitch and possesse our hearts with his deceites and illusions , and so take all sense of our miseries from vs wherein they must needes pine and perish that seeke any other by-waies or shifting euasions . vse 2. wee must in time seeke vnto christ onely for helpe , for pardon of sinnes and for saluation , he hath eternall life in himselfe , and is author of eternall saluation , to all that obey him , and for our better direction herein , we must craue and desire the instructions , aduise and assistance , not only of our pastors and ministers , but also of our christian and beloued friends and acquaintance . and shall turne away ( desections ) and vngodlinesse from iacob . it is the proper office of christ iesus to reconcile the reuolting iewes , and by consequence all the elect in the world to god his father . 1 ioh. 2.1 . and 2. r●m . 5.8.9.10 . ioh. 1.29 , act. 4.12 . the forme and manner is by his death and passion to make payment and satisfaction to gods iustice for their sinnes . 1 ioh. 1.7 . 1. pet. 1.18 . secondly by not imputing sinne vnto his elect , and by imputing his owne righteousnesse vnto them , 2. cor. 5. ver . 21. thirdly by abating and weakning the multitude and might of sin in them by the power of his word and efficacy of his spirit . rom. 6. ver . 3 4.5.6 . lastly by quite abolishing and remouing them at the houre of death and at the day of iudgment . apoc. 14.13 . hebr. 9. ver . 28. act. 3.19 . the reason hereof as , he is the blessed seed in whom all nations are blessed , & he is the roote and foundation on which all gods promises depend , and in whom they are , yea , and amen . finally god hath sanctified , sent and sealed him alone to be sauiour & mediator of the world . vse 1. therefore we must seeke for saluation in none els but in christ & in his only merits , righteousnes & sufferings , for he alone trod downe the wine-presse of gods wrath , and by his death and obedience made satisfaction to his diuine iustice . and this is my couenant to them . gods couenant with his people is certaine , sure , perpetual and alwaies kept on gods part , act. 3.15 . it is the foundation of saluation . the reason hereof is , because it is ratified and confirmed by christ his death ( as no humaine couenant can be for they only last whiles the parties liue , ) secondly it is ( in time ) sealed in the hearts of gods children by faith . ephe. 1.13 . as also renewed and confirmed by the sacraments both in the old and new testament . 1. cor. 11.24 . et 21. vse 1. it teacheth vs first , not to despise the poore iewes vnto whom this couenant was first made , and in some , of whom it is alwaies verified and accomplished . vse 2. we must by faith apply vnto our selues christ & al his sauing benefits , that the couenant & testament may be firme and good in vs & vnto vs , for without application there is no benefit and comfort felt and enioyed of meate , drinke , apparell , phisick , weapon , so much losse of gods promises . when i shall take away their sinnes . it is proper to god alone to forgiue and take away sin ( as here in this place god taketh from the iewes security and vnbeleife . ) math. 6. mark. 2.7 . 2. sam. 12.10 . the reasons hereof are first , for that sinne is committed only against the maiesty & law of god , and as for the offence or sin committed against any man or creature , it is no more in it selfe but an iniury wrong , or trespasse . let herevnto be added that the breach of mans commandment , is no sin , vnlesse it do withal imply & include the transgression of gods commandment , that commandeth obedience therevnto in all things where it doth not contradict his law . secondly god taketh away not onely the punishment , ( as men in outward punishments partly can do ) but also remoueth the gilt & corruption of nature which none els can do . ps. 51. ver . 2. and 7. thirdly , gods power and authority is most absolute and altogether independent , & therfore he cannot be hindered or preuented by any other , from granting and giuing pardon vnto his children , as the lame creple in iohns gospell was for 38. yeares . vse 1. seeing that the lord hath made a promise of forgiuenesse of sins to the iewes , and to reconcile them by the couenant of grace , we must not despaire of their conuersion , much lesse vex and reuile them , least god when he receiueth them againe into fauor , hee deseruedly exclude and cast out vs , for our contempt & vnthankfulnes . vse 2. hereby also are checked and confuted al superstitious persons , idolaters , hypocrites , proud persons , pharisies and papists , who seeke for righteousnes of a sinner before god , and for pardon and remission of sinnes not from gods mercy alone in christ , but from humaine satisfactions , indulgences , purgatory and praiers for the dead , and humaine merits . vse 3. seeing that god alone doth take away sinne , & that from them that seeke & sue for it , we must vse al the means to obtaine it , and namely , humbly confesse our sins vnto god , and cry vnto heauen for pardon . for here in the saying is chiefly verified , spare to speake , spare to speede . their sinnes . the glory of our redemption by christ , and of the testament of god , and the peculiar prerogatiue of the catholike church chiefely consisteth in the forgiuenesse of all our sinnes , and when they are not imputed vnto vs , and the punishments of them is remoued . math. 1.21 luk. 1.77 . act 3.19 . psa. 103. ver . 3. and 12. 1. re. for it belongeth onely vnto the beleeuers and repentant . iohn 3.16 . act. 3.19 . but all vnbeleeuers and vnpenite●t persons are excepted , for they albeit hee beares long with them ( herein delaying their punishment , ) yet god pardoneth not them , but they receiue the end of it , damnation . the reason hereof is , because without forgiuenes of sins , we are more miserable then all creatures , for when wee end this miserable life , then we beginne that intolerable torment that shall neuer haue end nor ease . secondly of all burthens it is most heauy and most presseth downe the conscience , as dauid by experience felt : for he pronounceth him blessed , that is eased of the burthen of his sin . thirdly it is a principal article of faith , and a specia●l prerogatiue of the chruch , who beleeueth the forgiuenesse of her sinnes and is eased thereof . fourthly , it is the cause ( onely ) of our righteousnesse before god , and the gate of euerlasting happinesse , and therefore they are onely blessed that rely vpon gods free mercy for the pardon of their sinnes . vse 1. ministers must learne hence in their sermons not to propound and offer remission of sinnes to all men indifferently , & without condition ( as the papists do , who absolue whore-mongers , murderers , drunkards , traytors , blasphemers whom god doth not absolue , ) but only to those that beleeue and truly repent . vse 2. they hence are knowne to erre & to be deceiued who thinke that remission of sins , is but the beginning of righteousnes and happines , wheras , seeing that in the faithfull & deere seruants of god there are so many faults , defects and errors , it sufficeth not once to haue entered the way of blessednes , vnlesse the same grace do follow vs , vnto the tearme and end of our life . vse 3. here are condemned the heathen philosophers , who being ignorant of true blessednes & the means to attaine vnto it , sought it in honors , pleasures , speculation , authority , morall actions , and not in christ by faith , of whom they were altogither ignorant . secondly iewes , who albeit ( in some sort ) they apprehended and vnderstood tru● blessednes yet they fought to be partakers of it , by their owne works ▪ & by the ceremonies of the law , and not by forgiuenesse of sins through christ only , and hence they stumbled at the stumbling stone . lastly papists who wil be saued by their own works and satisfactions and be hereby iustified before god. vse . seeing that the remission of sinnes is so excellent and singular a priuiledge of the church , wee must ( if neede bee ) purchase this treasure and this pearle with the losse of all that wee haue , and hauing once obtained it , we must alwaies and from our hearts giue god thanks for it . vse . lastly desiring to be assured of the pardon of our sins , we must not willingly and wittingly sin against the light of our conscience and offend the diuine maiesty , but hate , leaue & forsake them , otherwise sin vnrepented off , is neuer forgiuen . iohn 8.21.24 . luke 13. v. 3.5 . as concerning the gospell they are enemies for your sake , but as touching the election , they are beloued for the fathers sakes . for the gifts and calling of god are without repentance . sense . as concerning the gospell .i. so farre forth as they resist and persecute it , they are enemies . 1. hatefull to god , they are enemies vnto god , and he vnto them , for your sake .i. you by occasion hereof , may be receiued into their roome , and because they hate , distast and persecute you for the profession of the gospell . but as touching the election .i. in regard that very many in this nation are chosen for eternall life , they are beloued .i. deare vnto god : for the fathers sake .i. for by reason of the promise made to the holy fathers , abraham , isaack and iacob . for the gifts of god .i. his free promises which of his grace he doth promise , offer and bestow vpon men : and calling of god .i. that whereby he already hath and yet doth call ●ome of the iewes , to the knowledge of christ , & wherby he doth determine in his due time to cal the rest : are without repentance .i. they are irreuocable , constant , & such as he cannot repēt off , for his decree if vnchāgeable . questions . enemies for our sake . beloued for the fathers sake . 1. qu. can one and the same person be an enemy and a friend vnto god , beloued and hated of him , at one & the same time , especially seeing that the affirmation hereof seemeth to imply a flatte contradiction ? answ. yes , thus paul before his conuersion , was a friend of god in regard of his election , albeit an enemy before ; and thus our sauiour christ , is said to giue his life for his friends . iohn . 15.13 . but in rom. 5.10 . christ is said to reconcile vs vnto his father by his death , whiles we were yet sinners , & when we were enemies : as that all the elect are by nature children of wrath , and enemies vnto god , but they are also friends and beloued euen before their calling and sanctification , because by the grace and mercy of god , they are from all eternitie chosen and beloued in christ , rom. 9.11.13 and because god will & doth in time call them to faith , knowledge and obedience . secondly , we , for the clearing of the text answer , that the iewes in pauls time , and sithence were and are enemies vnto god , in regarde that the greatest multitude of them were reprobates & so cast off , but yet both then and euer since , they are beloued of god , so many of them , as are elected , which albeit they then and hitherto haue bin but few , yet at their generall calling , it will appeare that they are very many . beloued for the fathers sake . quest. if any one be loued ( as here we haue a particular instance ) for his fathers sake , then a man may bee called and conuerted by reason of and for his fathers merits ? and so euery man shall not liue by his owne faith ? ans. the argument followeth not . for first , faith and regeneration commeth not by naturall succession , but proceedeth altogether from grace ▪ secondly the children of the faithfull , are not for their parents faith , accepted to eternall life , but they must beleeue them-selues , and liue and bee saued by their owne faith . lastly , in that the iewes are beloued for their fathers sake ( as salomon was neuer wholy depriued of gods spirit and fauour for dauids sake ) it proceedeth not from their workes or persons , but onely from gods gratious and euerlasting couenant , the fountaine and roote of it . the summe of the couenant is , that god will be their god and the god of their seede , and therefore there must be some to whom the couenant must bee made good and fulfilled , and these are loued for the couenant sake . the gifts and calling of god are without repentance . quèst . touching the graces of god if they bee neuer taken away , why doth god so often depriue men of them , that formerly had them ? ans. first ▪ they are common and temporall gifts , either of nature , policie , or else of illumination and outward profession onely , that are common to gods children with reprobates , these god doth strip and depriue men of many times for their vnthankfulnesse , and to discouer their vnsoundnesse and hypocrisie . secondly , because men ( who are cōmonly reprobates ) alwayes neglect , contemne , and abuse them , & thus they quench and put out the holy spirit , and what light soeuer was offered vnto them , and whatsoeuer knowledge and grace of god was bestowed vpon them , it dyeth in them by little and little : for god in his iustice taketh his tallent from them , as hee did from saul and iudas . but for those peculiar endowments of gods elect which are linked and chained vnseperably together , such as are predestination , vocation , iustification , and glorification , these are giuen to the godly in fe● simple , and are neuer taken away from them . the calling of god without repentace . quest. why then did god repent that he created man , and that hee made saul king , and why doth hee many times reuoake his promise and his threarnings ? ans. this is spoken figuratiuely and vnproperly , for the change is not in his gods will and decree , but onely in the things or euent , and that as the conditions in men implyed and vnderstood , are changeable . secondly , by this kind of speech god would shew how hainous and horrible were mans sinnes , and naturall corruption , proceeding partly from his rebellious will , and partly from the diuell . thirdly , god declareth that he , in respect of the outward worke and act , will doe that which men when they repent , vse to doe , namely destroy his worke : thus hee drowned the whole world in noah his time , and in fight caused saul to be slaine . lastly , god hath purposed and ordained at once , by his stedfast decree , that he will so often ratifie this change of the effects of his anger and mercies , as often as any iust cause commeth betweene , ezek. 24.25 . math. 18.35 . rom. 2.6 . which inter-current cause if it be euill , god decreed the permission and ordering of it onely , but if it be good , god decreed to worke it , and doth in time bring it into act and effect . as concerning the gospell they are enemies . doctr. seeing that the iewes oppugning the preaching of the gospell , and refusing to admit of it , are said to bee enemies vnto god , we draw this generall theoreme , viz. that all men , during the time that they receiue not the word of god , but resist and with-stand the course and preaching of it , are gods enemies and hated of them , apoc. 12. v. 4. & 17. 1. thes. 2.15.16 . 2. tim. 4.15 . reas. the reason hereof is , because the preaching and ministery of the word is christs golden scepter , vnder which all his subiects must be ranged , and his easie yoake that all his people must beare , math. 11. v. 29.30 . 1. vse . this serueth to condemne iewes , turkes , papists , false brethren , and all vnderminers and persecutors of the church , who , howsoeuer they slatter themselues in their sinnes , errors and idolatry , and thinke they do god seruice , yet in very truth , they are nothing else then gods flatte enemies , and they that refuse to be sworne to , and acknowledge his supremacy ouer their soules and bodies . 2. vse . secondly we must take heed , that wee make no leagues of amitie , or of vnnecessary traffique , with them , least ( in fine ) by our ouer-much sociablenes & familiarity with them wee learne their workes and pollute our selues with their sinnes , and abhominations . 2. cor. 6.16 . they are nothing but pitch , poyson and contagious leapers , by whose familiarity we may soone bee defiled and infected . vse 3. we must not by our dissimulation , hipocrisie & ill life harden and confirme them in their sins & heresies , but ( to the vttermost extent and straine of our ability ) endeuor both by life and doctrine , to gaine & win them . vse 4. we must remember how god hath for these many hundred years punished their contempt & contumacy both with spiritual & bodily punishment & captiuity , and forasmuch as we professe our selues to be christs subiects and seruants , to suffer no euil lusts and concupiscences to rule and raigne in vs , but to permit christ by his word and his spirit to guide & gouerne vs , otherwise we shal be bruised with an iron rod , slaine before christ his face , and shall neuer enter into his rest , the heauenly canaan and the heauenly ierusalem . ps. 2. v. 9. lu. 19.27 . heb. 3. v. 18. & 19. but they are beloued for the fathers sake . god in his elect doth not consider what they deserue , nor alwaies respect thē according to their present vnbeliefe , but regardeth what he hath promised to abraham and his seed , and therefore he wil not change his purpose , but in time vouchsafeth them his sauor , albeit for the present ( by reason of their vnbeleife , and impenitency ) hee frowne vpon them and seeme to disfauor and renounce them . the reason hereof is first , because god is good & ful of goodnes , mercy and truth , vpon the communication of which , he ( vpon mens conuersion ) expecteth and requireth all the praise , honor & glory to be yeelded and ascribed vnto him only . secondly god by shewing mercy to the degenerate iewes , wil at length get him far greater glory and renown of his mercy & power then before . vse 1. let vs not our selues dispaire of gods mercy by reason of our former & present errors and enormities ( be they neuer so many & mighty , ) for our saluation dependeth not vpon our owne workes and deserts , but onely vpon gods vnchaungeable decree , but let vs truely and vnfainedly repent of them & forsake them , and then vndoubtedly we shall liue and die in the loue and fauour of god. let vs not dispise the iewes , nor doubt of their conuersiō and saluation , but in respect of gods couenant , wish well vnto them , pray for them , and further their saluation . 3. vse . if god loue the iewes for their fathers sake and for his couenant made with them , and not for any thinge wherein they could pleasure or profit him , we must herein follow and imitate the lords example , and not loue true christians in by respects , namely because they be our kindred onely , or because we reape some commodity by them , or that they serue our turne , but in the spirit and for the truth sake onely , for this is right loue and that which god requireth , commendeth and rewardeth . the calling and gifts of god are without repentance . from the perpetuity and constancy of gods calling and his sauing giftes and promises in his elect , i gather that none of gods elect can wholy or finally fall or possibly be damned . rom. 8.1.2 . tim. 2.19 . for first god is without change and alteration in his nature , decree , couenant , promises , and neuer wholy reuoketh and abolisheth his worke in them . secondly his mercies towards them faile not , but alwaies streame forth to their continuall comfort ; for god is truth and will alwaies performe his promises . lastly , god is almighty and cannot be hindred ( much lesse ouer ruled by any creature ) neither can any disanull that which god hath ratified , or condemne those whom he will saue . rom. 8.33.34 . this doctrine checketh the corrupt and presumptuous opinion of the papists , that teach constancy and saluation to reside in our owne power and potency , wheras it consisteth wholy in the couenant and promises of god. 2. vse . the second vse is , for comfort , and that is if we once perceiue and find in our selues some pawnes and printes of gods loue and fauour , we may and must assure our selues , of the perpetuity of it , without doubting , for god is constant in his giftes and neuer retracteth them though men doe often ) and hauing begun a good worke , he wil finish and perfect it , he is not like him that in vs , beginneth to build a goodly house and cannot finish it , but he will make euery one of his saints an holy and perfect temple in the lord ephe. 2.21 . 3. vse . seeing that god is no changeling vnto vs , but his bounty alwaies continueth , and his promises are in their time duly accomplished , let vs first learne hence to cleaue fast vnto him , and sincerely and incessantly to serue and feare him all the daies of our life . secondly let vs ( in our words , deeds , couenants and promises ) not deale hollowly and deceiptfully with men , but truly , iustly and simply , for he that halteth with men , is no better then an hipocrite before god , and his religion is onely formall and fruitlesse psa. 15.2 . 30. vers. for euen as ye in times haue not beleued god yet haue now obtained mercy through their vnbeleefe . 31. vers. euen so now haue they not beleeued , that by your mercy they may also obtaine mercy . 32. vers. for god hath shut vp all in vnbeleefe that hee might haue mercy on all . sense : for euen as yee in times past .i. before christ his incarnation , haue not beleeued in .i. obeied the word of god and his commandements nor acknowledged christ iesus for the sonne of god and your redeemer , yet haue now obtained mercy , i. god hath called you effectually , and endewed you with the true and sauing knowledge of god and his gospell , through their vnbeleefe .i. by the occasion that the iewes would not receaue the gospell , nor the messias offered vnto them , but refuse both the one and the other . euen so now they .i. the iewes haue not , beleeued viz. the gospel , that by your mercy .i. by the mercy of god offered vnto you in your effectuall calling and in your sincere profession and intertainment of the gospell may be prouoked and inflamed by an holy emulation to follow and affect you . they may also obtaine mercie . that is through gods mercie , may be partakers of faith , remission of sins and saluation , that so it may bee apparant both to the iewes and gentiles that both are saued by his mercy and grace onely . for god hath shut vp .i. tyed bound and imprisoned together : all .i. all his elect both of iewes and gentiles , vnder vnbeliefe .i. sinne and hath kept them vnder his power and custody like a number and sort of malefactors shutte vp into one prison , and so conuinced them , that they can by no meanes escape & finde ease and inlargement , that he might haue mercie .i. haue an occasion to inlighten and saue , all .i. all his chosen , whether iewes or gentiles , and so might actually and perfectly saue them by his mercie and fauor , and not for any merite or worth of theirs . ver. 30. haue obtained mercie through their vnbeliefe . ques . can euill be cause of good , and one mans vnbeliefe be cause of an other mans beleeuing & conuersion ? ans. no ( to speake properly ) for like cause , like effect , but it may be indirectly and by accident , as we see how that of euil manners are made good lawes . now euill manners and enormities are no causes of enacting wholsome lawes , but onely occasions and accidentall motiues . secondly no sinne doth more kindle gods indignation , and enrage his maiesty against vs , then infidellitie , & therefore it can be the working cause of no good , but god who by his omnipotent wisdome draweth light out of darkenesse , knoweth how to direct the vnbeleefe of some , to be a meanes and way for mercy to be shewed vpon others . and thus when one nation , citty or towne , refuseth the gospell of christ , and will not suffer them-selues to bee ranged vnder it , god taketh it from them and bestoweth ( by occasion ) vpon others that will bring forth more and better fruite in their season . god hath shut vp all vnder vnbeleefe . qu. is mans incredulitie and vnbeliefe to be assigned to god , or is he the cause , author , or worke of it ? a. no : god is not the efficient cause of it , but the accuser and condemner of it , he doth not infuse infidelity , but finding men in it , doth leaue and forsake them , so that he is rather deficiens quàm efficiens causa . secondly , god doth by the ministery of the lawe and by his iudgements , so conuince and attaint men of sinne , that they shall ( or may ) see and acknowledge , that there is no meane , merite , or cause to iustifie and saue them , but his mercy in christ onely . thirdly , god would haue all men subiect to his iudgment , and that they laying aside and disclaiming all conceit of their owne merits and worthinesse , should expect saluation from him alone . all , that is , iewes and gentiles vnder vnbeleefe . qu. are all men by nature , both iewes and gentiles , equall in sinne and alike guiltie in gods sight ? ans. yes , there is no difference , for all haue sinned and are depriued of the glory of god. rom. 3.23 . there is none that ( naturally ) doth good , no not one , and wee are all borne and conceiued in iniquitie . secondly , there is no merite , or desert , either in iew or gentile , why one should be preferred before an other : for they all are alike guilty of damnation , eph. 2.3 . qu. if one man by nature be not better then another , how then do they differ ? a. in men meere naturall and vnconuerted , god , for the vpholding and preseruing of common-wealths and humaine societies , bestoweth generall and restraining grace more vpon one then another . secondly , they doe or may differ in outward dignitie and priuiledges , as the iewes much excelled the gentiles ; but otherwise the speciall grace and mercy of our god , maketh the maine difference betweene the elect and the reprobate . for the one hath in time renuing and sauing grace communicated vnto him ; but the other is vtterly denied it . that hee might haue mercy one all . quest. is there then no particular election , or is it only vniuersall ? ans. election is not of all , but of some , for hee that maketh choise of any thing , singleth out some , and leaueth the rest . secondly , many be called , but few are chosen . thirdly , there bee vessels of wrath whom god hath prepared to destruction , as well as there be vessels of mercy , whom he hath prepared for glory . lastly , either all should bee saued , which the scripture in many places refelleth , or else gods predestination , which is a sure and certaine foundation should be shaken and alterable . might haue mercy on all . quest. will god saue all ( none excepted ) or can it bee soundly gathered hence , that hee will saue the greatest part of men in the world ? ans. no , for the greatest number is reiected ; christs flocke is but a little flocke , a remnant , an handfull , a tenth , a gleaning in comparison of them that perish , and broad is the way that leadeth to destruction , and many goe that way , but narrow is the way that leadeth to life and few finde it . but the meaning of the apostle here is , that god will haue mercy in some , of all rankes , states , orders and conditions , and that hee will haue it notified that all that are saued , are saued by his mercy onely . quest. if god will not shew speciall mercy on all men , but doth reserue it onely for the elect ; why doth hee by preaching offer it to all men in many countries and kingdomes , and other particular citties and places , and hereby allure and inuite them to faith and repentance ? ans. the more to conuince them , and to leaue them without all excuse in the daye of the lord , because they doe not , nor will not admitte or receiue it being offered . iohn . 9 , 39. and 41. rom. 2. verse 6. iohn . 15. verse 24. secondly , all cannot receiue it , because they are not vessels of mercy . as yee haue obteyned mercy , so now they — may obtaine mercy . from this sampling , and paralleling of both places and members together this doctrine naturally ariseth . in the order of saluation the iewes and gentiles are like and equall , and by nature children of wrath , and enemies to god , but they by grace and mercy onely , and not any merit of their owne , are called , conuerted and saued . ephe. 2. v. 3. 1 pet. 2. v. 25. for first , god in sauing and conuerting all , is one and the same , without change and alteration , and the ministery of his law for conuincement and direction , and the gospell for faith and conuersion is alwayes one , and the same . finally the spirit that is promised to both is one and the same , the doctrine of the old and new testament one and the same , and so the church one and the same . secondly , gods workes are semblable , and one serue for the illustration and demonstration of the other . vse . let vs not despaire of the iewes conuersion , or of the calling and saluation of any , but hope well of it , pray for it , and labour to further it , seeing that without gods mercy and grace none is better then others , and that gods mercy which hath beene vouchsafed vnto vs , may extend it selfe in good time vnto others , yea vnto those that wee haue least hope of . titus 3. v. 3.4 . and that are last called and furthest off , luke 13. v. 30. v. 31. so now they — by your mercy may obtaine mercy . heere wee see a notable effect and end of good zeale in godly men , namely , that by the example and president thereof , others bee stirred vppe to emulation and to follow them . for here we see that the calling of the gentiles and their zeale and holy example are so far from preiudicing or hindering the iewes saluation , that god shall take an occasion hence , to prouoke them to follow the gentiles , and to imbrace the gospell , so that they shal not perish , but at length be cōuerted & saued . how much zeale and good examples of godlinesse , kindnesse , liberalitie , courage and constancie , may prouoke and profit others , as by many other examples , so by these following it is most manifest and demonstrable in iosua and the elders of his time , who by their authoritie and example reteyned the people all their daies in gods sincere seruice . iosua , 24.31 . in the woman of samaria , who by her example and re-report induced and prouoked many of the samaritans to heare and beleeue in christ. in crisp●● the chiefe ruler of the synagogue , who by his faith , and by the sweet perfume of his familie , moued many of the corinthians to heare , beleeue and receiue the gospell . lastly , the macedonians ( albeit otherwise in affliction and extreame pouertie ) by their free and willing contribution and collection for the reliefe of other distressed saints , prouoked the corinthians to doe the like . 1 vse hereby lette vs learne and be admonished what should be the scope of our doctrine life , and zeale , namely that it may bee a motiue and prouokement vnto others to resemble vs in good things , that are pleasing and acceptable in gods sight . let vs then breake-off and surcease from enuie , spites and all contempt , for hereby we rather kill them , then conuert them , and harden them then helpe them forward . 2. vse . here is condemned the ill zeale and example of papists , turkes , anabaptists , schismatikes and the like , who hereby seduce and scandallize others , and if they do not destroy their faith , yet they much impaire and weaken it : woe to these that giue and raise great offenses ; better it were for them ( if they repent not ) that they had neuer beene borne . for that god hath shut vp all in vnbeliefe . in that god hath shut vp all .i. conuinced them by his lawe and word , and declared them thus to be captiuated and inclosed in the prison of their sinnes , that it might appeare and bee there notified to all men , that the pardon of sinne and their saluation proceedeth only from gods mercie , we learne this instruction , viz : that all men are sinners & vnrighteous , prone vnto euill , and slow vnto good , yea , and vnfit and vnable to it , and are hereof attainted and conuinced by the lawe of god , in so much that they are in no better estate before god then guiltie and condemned persons and malefactors , who trembling and astonied looke for nothing but death . psal. 6. v. 3.7 . psal. 130. v. 3. psal. 143. v. 2. thus must paul ( before that god shew mercie vpon him ) be conuinced and proued to be a blasphemor and persecutor , an oppressour , mary magdalen to be an impure and filthie liuer , peter to haue denied christ his lord and sauiour three times , and that , with cursing and swearing : that it might appeare that saluation consisteth onely in gods free mercie and not in mans worthynesse or workes . 1. vse . let vs not please our selues in nobilitie , stocks , gentry , witte , wealth , priuiledges , for god respecteth not these , but the heart and the worke of the spirit , much lesse lette vs think not hardly , or dispaire of others ( especially of the iewes ) for we deserue no more at gods hands then they , but are alike conceiued and borne in sinne and by nature the children of wrath as well as they . eph , 2.3 . 2. vse . here are condemned those that iustifie them-selues before god , and that will be saued by their owne workes , and so presumptiously and proudly either deminish or denie the grace and free mercie of god , then which nothing can bee imagined more iniurious and disglorious to the diuine goodnesse and clemencie . 3. vse . wee must learne with sorrow and greefe to confesse and lay open our sinnes before god , yea to be abashed , ashamed and confounded in regard of them , and withall flee to the throne of grace , and supplicate for mercie and forgiuenes for the more miserable wee finde our selues to bee , and the more wee depend vppon gods helpe and goodnesse , the more fauour wee shall obtaine , and the sooner procure mercy at his hands . that he might haue mercie on all . that is , of all sorts both amongst iewes and gentiles . in the matter of our iustification , vocation , saluation , gods mercie is onely seene , and neither iewe nor gentile are saued otherwise then by his fauour and mercie . titus , 3. v. 4.5 . eph. 2. v. 3.4.5 . rom. 3. v. 20.8.7.24.12 . the reason hereof is , first , because iewes and gentiles are alike guilty before gods iudgement seate , as it hath beene before proued . secondly , god is bound and beholding to none , for who hath giuen him any thing , but it shall be recompenced ? and therfore al whom he saueth , he saueth by his meere mercy and grace , and not for any matter or merit that he could find in them . 1. vse . here is condemned the grosse and palpable error of those which thinke that ( in the processe of time ) all shal be saued , yea the very diuels , as origine dotingly dreamed . wheras the fewest are elected , called , iustified , and none shall bee saued but they , and this will the last iudgement make manifest to all the world . 2 vse . it serueth also to ouerthrow & refute the fond & false opinion of al mans merits , for we receiue all things from gods meer mercy , and there is no place for mens deserts and merites . 3. vse . thirdly , wee must not abuse and peruert gods mercies , to the lust and libertie of the flesh , for his mercie is proper and reserued for them that feare him and are displeased in them-selues for their sins , & not for such lewd and presumptious minded libertines that haue no feare of god before their eyes . lastly , though with the saints of god in scripture wee sometimes ( through satans suggestion and our owne frailtie and negligence ) fall into many great and grieuous sins , yet we must neuer dispaire of gods mercies , but repent whiles we haue time , and by faith apply them to our selues . for they are bottomelesse , most plentious , and neuer faile them that truly repent and beleeue . the sixt part of the chapter . v. 33. o the deepenesse of the riches , both of the wisdome and knowledge of god! how vnsearchable are his iudgements and his waies passe finding out ! v. 34. for who hath knowne the mind of the lord ? or who was his counsailer ? v. 35. or , who hath giuen vnto him first , & he shal be recōpensed . v. 36. for of him , and through him , and for him , are all things : to him be glory for euer amen . sense . o the deepnes of the riches both of the wisdome and knowledge of god .i. the riches of his deepnes , or o the deepe plentifull and ocean sea that can neuer be drawn dry of these attributes of gods knowledge and wisdome , whereby god knoweth his , and when he will call them , and most wisely and iustly determineth of them , and disposeth and gouerneth all men and all actions ( albeit our poore and shallow vnderstanding cannot apprehend it , and many times iudgeth amisse . ) how vnsearchable are his iudgements ? i. his meanes & manner both in chusing and refusing , in shutting vp all vnder sinne , in sauing and condemning men , cannot possibly be sounded and found out by mans reason , and his waies past finding out .i. no man can find out his secret purposes and disseignes , for they are not reuealed in the scriptures . v. 34. for who hath knowne the mind of the lord ? sense . viz. who hath knowne his purpose and counsailes & secret iudgements that are not disclosed and declared in the word ? or who was his counsailer ? in the creation and preseruation of the world , in the redemption , gouernment and saluation of his church , he needed not mans aduise and counsaile , but performed all by counsaile of his owne will. v. 35. or who hath giuen to him first ? i. who hath bestowed any benefit or blessing vppon god and so hath made him a debpter vnto him , and he shal be recompensed .i. he will repay and requite him . for of him and from him are al things , they haue their being and beginning from god , and through him al things are adiministred and gouerned by him , and for him .i. they are created and ordained , to set forth his glorie , to him be glory for euer amen .i. let al humaine and worldly glorie cease & vanish away , and let al the glory of goodnes , mercy wisdome , and iustice bee ascribed onely vnto god , of vs and of al creatures for euer amen . i beleeue it shall bee so , and i pray that it may bee so . ques . how vnsearchable are gods iudgements ? ans. if gods waies and iudgements be vnsearchable , why are wee commanded to search the scriptures , or the israelites taxed and reproued for being ignorant of gods waies ? ioh. 5. v. 38. psal. 95. v. 10. math. 22. v 29. gods waies and iudgements in this place are taken for his secret will , which hee reserueth to him-selfe , and which no man is to inquire into , for it is bottomelesse gulfe , and will drowne them , and a flame that may not be come vnto but wil burne them , it is the arke that may not be looked into . but for his reuealed will which he hath manifested in scripture , all sorts of people are commanded to search , learne and know : prouided that they keepe them within the boundes of sobrietie , and do not measure misticall and supernaturall things by the scantling and shallownesse and humaine reason . who hath knowne the mind of the lord ? ob. in the knowledge of god consisteth mans saluation , therefore god hath reuealed it vnto men , and to prophets and apostles especially . a. first indeed in the knowledge of gods reuealed will consisteth mans saluation , and this euery man is commanded and bound to know ; for here we haue whatsoeuer serueth for our instruction , but for hidden thinges and these which god hath not reuealed , whereof the apostle speaketh , we cannot know ( but by the euent ) neither must we desire it , but conteyne our selues within the limites and lists of gods word . secondly , if it were granted ( as it must not ) that the apostle spake here of misteries & secrecies conteyned in the scripture , we answer that no mortall man can by his owne sence & reason vnderstand them , for it iudgeth falsly and preposterously of them . 1. cor. 2.14 . therefore wee must reuerently and soberly follow the direction & guidance of gods good spirit . thirdly the godly by the illumination & teaching of gods spirit vnderstand al things , that are simply , necessary for their saluation . lastly albeit the regenerate know the minde of the lord and his reuealed will in holy scriptures ; yet but by degrees and in part , & some more , some lesse , according to their 〈…〉 mortification &c. q. how can we , or why are we commanded to giue and ascribe glory to god , seeing that we can by our praises adde nothing to his renowne and perfection ? an. albeit , we cannot adde any thing to gods nature and perfection and glory , yet we are bound by his commandment and it is our duty to acknowledge him to be , as he is , and as he hath reuealed himself in holy scripture viz. most holy , perfect , and glorious . secondly , we must shew forth , testifie and declare his name , nature , attributes and workes vnto men , that they hereby may be enformed better of him , and stirred vp to glorifie him , and thus we hallow and sanctifie gods name . o the deepnesse of the riches both of the wisdome , and knowledge of god! it is proper to the godly and their office and 〈◊〉 to thinke , speake and consider of , yea to admire the w●rkes & counsailes of god , and to brast forth into holy exclamations and to stir and exite others so to do . psal. 8. v. psal. 92. ver . 5. psal. 119. ver . 18. psal. 46. v. 7. cant. 5. a verse 10. ad . 17. the reason hereof is , they alone being taught of god , know ( aboue al other persons ) the incomparable excellency and order of them , and therefore for skill , know best how , and how farre to iudge of them . secondly , they must be instruments and trumpets , to sound and proclaime the praises and wonders of the lord , for the satisfaction of their owne consciences , and to affect and gaine others so to do . vse 1. let ministers ( especially ) and also others labour and striue to affect & possesse others with the rarenesse , excelency , & admirablenes of gods workes and proceedings , for so did dauid in many places . psa. 48. v. 2.3.4.5.6 . & psa. 8. v. 1. vse 2. as oft as our reason is offended with the doctrine & depth of predestination ( albeit so euidently and expresly set forth in scripture ) let vs renounce reason , and giue glory vnto god , and with most humble reuerence admire that deepe wisdome which with the eye of our vnderstanding , we cannot pierce into . thus did christ. math. 11.25.26 . 3. vse . it serueth to condemne and argue all that repine at , murmure at , reprehend gods proceedings , and especially in the decree and matter of reprobation , whereas gods is most wise , iust and of absolute power and authoritie , and therefore alwaies doth and cannot but order , rule and dispose of all things rightly , albeit our weake apprehension cannot attaine vnto the reason of it . the wisdome and knowledge of god. the doctrine , that we learne hence is that god being most wise , and knowing all things doth not onely see and contemplate them , as they are , or may be , but doth contriue them with singular reason and counsell , and dispose them in most goodly forme , waight , number and measure , so that nothing in his workes may seeme to be wanting or disordered , nothing superfluous or ouer much , but all in an excellent temper and symetry . and hence god is sayd , to be wise in heart . iob. 9.4 . nay only wise . rom. 16.27 . 1. tim. 1.17 . for he alone by himselfe is infinitely wise , needing no mans instruction or information . isa. 40. ver . 12 , 13 , 14. pro. 8.12 . iob. 28. cap. ●3 . &c. now this wisdome of god shineth forth chiefely in the principall workes of god , namely in the creation , preseruation and gouernment of the world , in the gouerning & ordering of man-kinde . ier. 51.15 . isa. 40.28 . but most euidently in the predestination of men and in the wonderfull manner of euerlasting saluation purchased by christ. eph. 3. v. 10. in so much that the very angells desire throughly to behold it . 1. pet. 1.12 . vse 1. here are iustly condemned those men that mutter and murmur against gods proceedings , & find fault with and condeme any worke or iudgment of god , as though it were not wisely ordained , but wee must reuerence , adore and admire his excellent wisdome appearing in them and especially in the mistery of eternall saluation , euen then when our blind and vnperfect reason espieth and perceiueth no reason of it . touching the misteries conteined in gods reuealed will , let vs by humble and earnest praier beseech and entreate the lord that he would more cleerely day by day , open them vnto vs , psal. 73. ver . 17. psal. 119. ver . 18. ephe ▪ 1.17 . by the ministery of his word and spirit . o the deepenesse of the riches both of the wisdome and knowledge &c. we must in the hidden misteries and secrecies of almighty god , not be curious to know impossibilities , much lesse , to obiect and except against the manner of gods proceeding herein ; but containe our selues within the precincts and limmits of his word , and adore and admire the secret counsailes of god , and not vainely and rashly attempt to finde & serch them out . psal. 36. ver . 6. the first reason hereof is , for that the infinite wisdome and glory of god appeareth in this , that his iudgements and secrets , ( especially in matters of predestination and reprobation , and of particular euents and of the moments and times thereof ) are conceiled and kept from vs. god will not ( as ezechias foolishly and vainely did shew all his riches and treasures to the babilonish ambassadours ) god i say wil not in this world impart and communicate his in-most counsailes to any but by the euent only . the second reason is , because god in dispensing of matters , hath hidden contraries as it were vnder contraries . viz. contrary ends vnder contrarie means , life vnder death , glory vnder shame , riches vnder pouerty . 2 cor. 6.8.9.10 . hebr. 2.25 . thirdly the apostle paul , could not , nor durst serch them , much lesse we that are so much inferiour vnto him and haue no apostolicall gifts . vse 1. this doctrine refuteth and condemneth all curious , friuolous , and vnnecessary questions such as these following : why did god creat man apt to fall ? why did not god preuent , or keepe him from falling ? why doth god elect some & refuse others ? why doth not god cause his word to bee preached in one and the same age , in all places of the world ? why doth god condemne men for vnbeleife ; seeing that no man can possibly beleeue , vnlesse god confer faith vpon him ? why doth god not conuert all ; seeing that he can do it ? why hath god and yet still doth , suffer the greatest part of the world , to remaine in error and blindnesse ? why doth he at one time call more then at another ? is not god vniust & cruel to predestnat men to condemnation before they haue done good or euill ? vse 2. as often as in the confusion & disorders that seeme to be in the world our faith beginneth to wauer , let vs remember that gods iudgment in the whole gouernment of the world , is most deseruedly cōpared to a uast huge deepe , that filleth heauen and earth : & that which by they eie of our iudgmēt we cannot peirce into , let vs rather reuerently submit our selues vnto , then curiously to prie and diue into it . how vnserchable are his waies and his iudgements past finding out . who hath knowne the minde of the lord ? we must not be curious , inquisitiue or desirous to know , any thing of god and his waies , and of his course , and order , that he obserueth in disposing and managing vniuersall and particular things , which hee hath not reuealed in holy scripture . act. 1.6 . where god hath no mouth to speake we must haue no eares to heare , and where hee ceaseth directing , wee must cease enquiring . math. 12.22 . wicked therefore is the practise of those that by astrology and other indirect means seeke to know the day of mens death , and calculate issues of particular intendments . the first reason hereof is , for that they are deeper and more profound , then that mans reason can find out , and if we busie and trouble our selues herein , we shall at length be oppressed with the brightnesse of gods maiesty & confounded in our owne vaine imaginations . secondly , they that are curious and inquisitiue herein , fall ( through gods iust iudgement ) into such intricate laborinthes , that they can neuer recouer themselues out of , and plunge themselues into such a bottomlesse gulfe , out of which they shall neuer arise . thirdly we haue matter and employment sufficient , and that for our soules health , to bestow and busie our selues in all the daies of our life , in serching out , musing vpon , and in laboring to bring into vre and practise , gods will reuealed , which conteineth that which is aboundantly sufficient for saluation , we can neuer in this mortality sound out the depth of it , muchlesse follow and obey it : ergo , what vanity and follie is it , to omit and leaue vndone that which god hath commanded & which so highly concerneth vs , and preposterously and vnprofitably to busie our selues to know things impossible and vnlawfull for vs to know , and the knowledge thereof would be hurtfull vnto vs ? vse 1. let vs leaue and bid adue to all vaine speculations , wherein we do nothing but offend god , wearie and wast our wits , and trifle out our times vnprofitablely , much rather let vs exercise our selues and senses in serching the holy scripture and then labour chiefely to know and practise these things that concerne our faith , sanctification & saluation ; herein wee shall finde imployment ynough though we haue the wisedome of salomon and could liue as long as methusala did . 2 vse . it must teach vs to rest contented in gods counsailes and subscribe to his will , and when wee see many thinges to crosse our expectation & iudgement ; we must not accuse god of iniustice and want of wisdome . for hee alone knoweth what to doe and how to determine of all thinges and persons , and what is most agreeable to his diuine maiestie , and whatsoeuer he doth is alwaies good ( in regard of him-selfe ) and nothing could be done more wisely and in better order : and therefore we must rather with al reuerence adore these hidden secresies , then any way carpe or cauell at them . 3 vse . wee are admonished hereby to be thankefull to god for his wisedome and manner of disposing and gouerning all things , euen then when his iudgements & corruptions inflicted vpon our selues , seeme bitter , harsh and intollerable . who was his counsailer ? doctr. god in the decreeing and disposing al things , and in procuring mans saluation needeth no counsail , vseth no mans aduice , but doth all thinges according to his owne good pleasure , & after the counsaile of his owne wil , psal. 115 v. 3. eph. 1. v. 5.9 . the reason hereof is , because he is omnipotent , most wise , and god all sufficient vndependent of any other , and of whom all persons , and thinges , haue their beeing and dependance . secondly , god doth act and put in execution nothing in time but that which hee purposed and decreed before all times , for otherwise he could not be wisdome it selfe , neither could the sonne of god , his wisdome be , begotten before the creation of the world . 1 vse . therefore let vs not murmure , or repine against any of his creatures and his workes , neither lette vs measure them after our owne shallow reason and vnderstanding , for the reason and beginning of it cannot be comprehended ; it surmounteth all mens wits and capacities , and if gods wisdome in the least creatures be past finding out , how much more in the mattter , and mistery of mans predestination and redemption ? or who hath giuen vnto him first , and he shal be recompensed ? god is debter and beholding vnto no man , and no man can alledge any seruice worke or study whereby he bindeth god to himselfe , or should moue him to elect , preserue and redeeme and glorifie him . isa. 16.2 . luke . 17.9 10. reason hereof . no man can ad any thing to god , for all that we haue , we receiue it onely from gods mercy , and we depend vpon his goodnesse for it psa. 16.2.23 . 2. reason : gods power , will and decree , is free and absolute and hath no respect or relation to any thing from without his essence whatsoeuer . rom. 9.15 . 1. vse . if god should ( for our correction or triall ) depriue & bereaue vs of wife , children , health , liuelihood , goods , houses ( as he did his good seruant iob ) we must stay and comfort our selues herein , for all these thinges are gods , they were giuen vs by him , and therefore they are not ours , and he alone may iustly doe with his owne what seemeth good to his diuine will and pleasure . 2. vse . here all humaine merits and fore-seene workes in the patriarkes and fore-fathers and their posterity , are debarred from any mouing or procuring cause of gods fauour and mercy , declared vnto iew or gentile : for of them-selues men can doe nothing that is good , and therefore all proceedeth from gods meere mercy . secondly in matter of reprobation none hath cause to be offended with god or to complaine of his proceedings , for his power and authority is free , and absolute , and he supreme of al creatures , and he may dispose of them as best seemeth good vnto his heauenly wisdome , and he is not to render any reason of his doings to any . lastly the very reprobates are ordained in gods decree & ( touching the euent ) to shew forth gods glory as well as others , for the glory of his iustice shal be manifested in and vpon them . for of him are all things . in that all things haue their being , creation and preseruation from god onely , and so are of him directed , ordered , and gouerned , we learne that he is god all sufficient both for himselfe and all his people and seruants , and that not only for their temporall life and happines , but much more for their regeneration , redemption and eternall saluation . gen. 17.1 . he is our shepheard how then can we want any thing ? he hath heauen and earth at commaund and how then can his be destitute of that which is good for them ? he was perfect and complet in him-selfe before the creation , and therefore his workes ad nothing to his owne nature and essence : and ( to conclude ) he worketh all things both in wordly and spirituall matters according to the pleasure of his owne will only , without any let or restraint . let vs therefore in no danger , temptation and necessty be daunted and discouraged , for our god whom we serue is able to saue and deliuer vs , he knoweth how to proceed , and he is a most faithfull creator and an indulgent father vnto vs , only let vs betrust him with the ordering of our affaires , and commend and betake our selues , liues maintenance and affaires vnto his gratious disposition , and he will neuer faile , nor forsake vs. for him are all things . seeing that all things , yea the very reprobate and all the workes and wonders of god , are ordained to set forth the glory either of gods mercy , or of his iustice we must not in hidden things dispute and repine and expostulate with god but patiently submit all to his good will and pleasure , giue him the glory in all things psa. 115.2 . luk. 17.16 . 2. cor. 10.17 . dan. 9.7 . apoc. 14.6 . ioh. 5 44. for hereby we declare and testife our obedience , duty and thankefulnesse . god hath created vs to this end and requireth this tribute and sacriáce at our hands . secondly , the title and interest in all things , and the power whereby they are . 1 vse . heereby are mette withall , and encountred all that seeke their owne glorie ( as the rulers in christ his time ) and seeke not gods glory at all . secondly all pharisies , iustitiaries and papists , who boast and brag of their owne merits , and looke to be saued ( in part ) by their owne deeds and workes , and not by gods mercy and christ iesus his satisfaction and mediation only . 2 vse . we must bee wary and carefull , that we neuer vsurp or diminish any part of gods glory , for god is most iealous of his honour , and cannot indure that it should in any wise be impaired or impugned . 3 vse . we must in all our wordes and works , consultations and actions , acknowledge , praise & honour god as the chiefe good and the most excellent cause of all thinges , and constantly maintaine and aduance his glory : otherwise if we honour not him he wil neuer honor vs here , much lesse gloryfie vs in the life to come . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . faults escaped in printing . pag. 11. l. 1. as these . pag. 14 l. 18. auoy ded pag. 22 l. 18. and drawne . such . pag. 25. l 7. this cōsequence vvas but pag , 27. l. 12. yeelded n● pag. 29. l. 33. night , pag. 36. l. 2. by good meanes . pag. 50 l. 13. remainders , pag. 51. l. 14. an occasion . pag. 54. l. 1. read 1. pet. 1. 13. pag. 58. l. 30. attendance , pag. 59. ● . al we gentiles , pag. 62. l. 13. vvorld , pag. 69. li. 9. is holy , and 19. god offereth and ibid. l. 28. and discerne them . notes, typically marginal, from the original text notes for div a20809-e120 rom 9. v. 4. & 5. rom. 11.17 . deut. 32.21 . ephes. 2.12 . 1 thess. 2. ver . 15 ▪ and 16. notes for div a20809-e2230 sense . 1. tim. 1.13 . 1. sam. 16. v. 6. & 7. act. 10. v. 13.14.15 . doct. rom. 3. v. ● . 4 . gen. 6. ● . gen. 19. luke . 2. apoc. 11. v. 3. verse . 12. 2. tim. 4.8 . 2. pet. ● . 10 . math. 16. ver . 18 doctr. rom. 9 , v● . 11 tim ▪ 3.4 & : 5 doctr. exo. 32. v. 19. num. 25. v. 7. act 7. vc . 16 act. 17. v. 16 1 sam. 2.30 doctr. rom. 14. v. 4. 2. kin. 6. v. 16. paraph. luke 1. v. 33. dan. 7. v. 14. apoc. 12 v. 7. illyricus . 1. cor. 7. v 14. heb 11.38 . math. 21. vers . 41. and 43 1 cor. 6. v. 19 and 20 psal. 37. ver . 5 and 6. mich. 7. v. 7. and 9. phil. 1. v. 9 doctr. apoc. 3.10 doctr. ephe. 4. v. 11 and 12.13 math. 10 v. 18 psal. 25. ver . 1 isay 55. ver . 3 math. 28. ver . 20. 1 king. 8. 4 et 15. doctr. 1 thess. 5. ve . a similitude . heb. 11 v. 30 luk. 21.32 . math 1● . v. 27 sens● . doctr. gen. 6. ve . 5 : rom. 9. v. 20. eph. 5. v. 5 rom. 19. v 23 math. 11.26 psal. 50. v. 14. & ▪ 23. text. v. 7. parapras . isai. 6. v. 9. rom. 9. a similitude . ioh. 11. v. 50. & 52 luk. 23. v. 1● . & 16. 2. cor. 4. v. 4. similitudes . doctr. isay. 55. v. 2. doct. doctr. doctr. prouer. 28 14. piscato● ▪ in hunc locum . doctr. iudg. 18.7 . apoc. 18. ● . 7 doctr. paraphras . 1 cor. 12.10 . 2 sam. 15.31 . act. 4. v. 29 & 30. doctr. 2 doctr. similetude . doctr. psal. 95. v. 10. numb . 16. ioh. 9.39 isay 42.19 . isay. 5. v. 21. psal 89. v. 17. & 19. psal. 73. v. 17.18.19.20 . doctr. doctr. gen. 4. v. 14. daniel . 5. v. 2.3 , 4 , & 5. io● 6.17 . ier. ●2 . 31 . luke . 22.32 . rom. 8.30 . doctr. iohn . 13.3 . luk. 12. v. 37. rom. 3. v. 3● mal. 3.8 . doctr. rom. 8. . ve . 28 doctr. deut. 32. ver. 21. rom. 10.19 ▪ math. 5. ve . 16. maister beza his praier for the iewes . doctr. iam. 2.5 . luk. 16.11 , 12 math. 13.44 . v. 46. a similitude . math. 6.21 . paraphrase . doctr. act. 9. v. 21.22.23 . paraphr . cal. in hunc locum . apoc. 7.9 . rom 5.2 . eph. 2. ver . 3 rom. 9.4.5 gene. 32. ver . 24.25 . noel . a kinsman . doctr. rom. 1.16 . rom. 1.16 . 1 pet 5. v. 23. heb. 4.13 . titus . 2. v. 11. 2 tim. 3.16 . verse 16. heb. 13. ver. 5.6 . exod. 20. v. 5 rom 3. v. 3. paraph. ver. 19. gal. 4.28 . & 29. doct. iohn 15.2 . luke 3. ver. 7.9 . math. 23.23 . 2 doctr. psal. 51. v. 5. titus 1. v. ●5 . 16 . rom. 14.23 . hebr. 11.6 . luke . 18. v. 13. luke 15. v. 18.19 . ephe. 5. ver . 1 psal. 35. ve . 11.12.13.14.15 . hebr. 6. ver . 8 iam. 1. ve . 21 4. doct. prou. 9. ● cant. 5. v. 1. isa. 5 5.2 doctr. doctr. 1 cor. 4.17 luk. 17.24 25 26. luk. 13.30 apoc. 3 ▪ v. 9. doctr. rom. 3. v. 2 ioh. 4. v. 38 1. pet. 2. v. 9 and 10. ephes 2.7 . deutr. 32 v. r. 21. verse . 2● . i. iohn . 4.18 . 1 ioh. 5.18 . cant. 4.12 ephes. 4. 1 ioh. 2.20 . ioh. 14.5 . 1 king. 18.19 . luke 22. ver. 32. amos. 8.11.12 . doct. doctr. heb. 3. v 12 , heb. 4. v. 2. mark. 1● . v. 16 ●poc . 2● . v. 8. math. 13 v. 58 1. iohn . 5. v. 4. doctr. heb. 3.14 . eph. 3. v. 17. ma●● . 16.16 . doctr. iude epist. v. 23. doctr. prou. 28.14 . gen 39. v. 9 ver. 21. doctr. ezek. 9. v. 9. psal. 50. v. 21. psal. 10. v. 5. ver. 23. ver. 2 4. paraph. ver. 23. obiect . ver. 24. 2 tim. 2.19 . ver. 22. luk. 8. v. 15 ioh 4.14 luk. 22.32 ioh. 14.15 doct. psal. 97. v. 1 2 3 , 4. doctr. 1 cor. 10 v 6 7.8.9.10.1 rom. 15. v. 4 2 pet. 3.9 doct. rom. 8. v. 30. psalm . 73.1 , isa. 57. v. 1.2 . doctr. heb. 3.14 . luke 9.2 . math. 24.13 . 2 tim. 4.7.8 . ezech. 18.24 . gal. 1 v. 16. doctr. esa. 58. heb. 6.10 . 1. cor. 10.11.12 . apoc. 3 17. acts. 8. v. 22. dan. 4 24. ephes. 2. ier. 3.1 . iohn . 21.5.10.17 . isay. 1. v. 18. doctr. 2. cori. 3 . 1● . luk. 23. v. 30. apoc. 3.9 . 1. cor. 13. verse . 24. doctr. psal. 8.9 . v. 33 & 34. 25. verse . 26. verse . 27. verse . paraph. 2 corint . 3. v. 16. ver. 27 verse 25. vers. 25. act. 1.8 . colos. 1.6 . rom. 10.18 . luk. 18. v ▪ 8. kecker●nan , sist. theol . page 104.105.106 . iunius in paralle●is . acts. 3 . 2● . doctr. math. 16.17 . math. 11.25 . doctr. iohn . 3.4 . psal. 25.9 . doctr. 1. thes. 2.15.16 . doct. isay 9. ve . 6. & 7. 2 tim. 3.16.17 . ioh. 20.31 doctr. ier. 23 . 2● luk. 24 27. acts. 26.22 . 2. cor. 2.16 . luke . 8.18 . 1. thess. 5.21 . doct● . titus . 3. v. 3. daniel 9.6 1 tim. 1. v. 15 isay 55. v. 2 ca●●● . ● . v. 1.2 rom. 4. v. 25 psa. 32.1 phil. 3.9 gen. 2● . ve . 1● 2 cor. 1. v. 20 ioh. 5 , 8● . apoc ▪ 19 ▪ v. 14 heb. v. 14 doctr. psal. 89 , v. 33.34 doct. exod. 34 , 7 isa. 45 , 25 math. 6 , v. 14 et 15 doctr. isa. 23.24 psa. 32. v. 12 ioh. 8 , v. 21. & rom. 4 , 7 isa. 62 , ●● 24. ioh. 3. v. 21 & 24 psa. 32 , 1 , 2 psa. 38 , 4 rom. 9 , v. 31 and 32 math , 13. v. 44.45 . ver. 28. ver. 29 ▪ iohn . 1. v. 13. ezek. 18.20 . abac. 2. v. 4. 2. s●m . 7.14 . & 15. ier●m . 31.33 deut. 19.27.28 isa 3.1.2.3 deut. 32.21 math. 13 , 19 ▪ 25 , 2● , ●● . rom. ● . 3● . gen. 6.6.7 8. ier. 18. v. 7.8.9.10 . luk. 19.27 . apoc. 11.7 . & 10. psa. 106 35 2. vse 1. pet. 3 8. 2. iohn 1. rom. 12.9 doctr. ioh. 5.24 . lam. 3 22. phil. 1.6 . luk. 14.29.30 verse 32. psal. 51. v. 5. rom. 3. v. 23. rom. 3.1.2 . math. 22.14 . rom. 9 22. rom. 9. doctr. 1. cor. 13.7 . ioh. 4. v. 29.30 . acts 18.8 . 2. corinth . 8. luk 17. v , 1.2 . doct. ezech. 16.5.8 . doct. eph. 3. v. 16.11 . deuter. 29. ver . 29. math. 19. v. 17. ioh. 3.5 . v. 4.9.10 . doctr. psa. 118. v. 2 , 3 , 4 , 5. doctr. 2 ch. 32. v. 21 curious questions . psal. 36.7 . doctr. deut. 29. v. 29 mich. 6 , 8 rom. 12.22 iob. 1. v. 27. doct. pro. 8. iob 38.29.40.41 . psa. 39.17.18 . doctr. psa. 8.4 . math ▪ 20.15 . rom : 9.22 . doctr. psal. 23.1 . doctr. rom. 9.22 . ioh. 5. v , 44. ioh. 12. v. 43. the case of the church of england, briefly and truly stated in the three first and fundamental principles of a christian church : i. the obligation of christianity by divine right, ii. the jurisdiction of the church by divine right, iii. the institution of episcopal superiority by divine right / by s.p. parker, samuel, 1640-1688. 1681 approx. 313 kb of xml-encoded text transcribed from 140 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-08 (eebo-tcp phase 1). a56382 wing p455 estc r12890 12538720 ocm 12538720 62916 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation 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(eebo-tcp ; phase 1, no. a56382) transcribed from: (early english books online ; image set 62916) images scanned from microfilm: (early english books, 1641-1700 ; 701:2) the case of the church of england, briefly and truly stated in the three first and fundamental principles of a christian church : i. the obligation of christianity by divine right, ii. the jurisdiction of the church by divine right, iii. the institution of episcopal superiority by divine right / by s.p. parker, samuel, 1640-1688. [8], 271 p. printed for henry faithorne and john kersey, and sold by walter davis ..., london : 1681. includes bibliographical references. reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in 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overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of england. christianity. 2004-02 tcp assigned for keying and markup 2004-03 apex covantage keyed and coded from proquest page images 2004-04 emma (leeson) huber sampled and proofread 2004-04 emma (leeson) huber text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion the case of the church of england , briefly and truly stated , in the three first and fundamental principles of a christian church . i. the obligation of christianity , by divine right . ii. the jurisdiction of the church , by divine right . iii. the institution of episcopal superiority , by divine right . by s. p. a presbyter of the church of england . london , printed for henry faithorne and john kersey , and sold by walter davis in amen-corner . 1681. a scheme of the general contents . part i. three popular principles destructive of the church of england page 1. the absurdity of mr. hobb's principle , that the sovereign power is the only founder of all religion in every commonwealth p. 7 mr. seldens account of the jurisdiction of the church to be meerly civil p. 27 his account of excommunication from adam to moses considered p. 37 the same from moses to the captivity , and from the captivity to the time of our saviour p. 42 the same in our saviours time , and , first , as to its usage p. 54 secondly , as to the right , which is proved to have been neither judicial nor imperial , but purely divine p. 62 excommunication in the christian church proved to have been of apostolical antiquity p. 71 the texts of scripture upon which it is grounded , carry in them true and proper jurisdiction , and appropriate its exercise to the church p. 76 and that by divine institution , not meer voluntary confederacy p. 89 all ecclesiastical jurisdiction left entirely by the christian emperours to the ecclesiastical state , and that the imperial laws , extant both in the theodosian code and justinian , are no new laws , but only the canons of the church , ratified with temporal penalties p. 91 part ii. an account of the birth of the opinion , that there was no form of government setled in the christian church by divine institution page 117 that our saviour founded his church in an imparity of ecclesiastical officers demonstrated ; this imparity proved to consist in a superiority of power as well as order , and the institution of it shewn to be of perpetual obligation p. 124 the authority of the apostolical practice vindicated against divers exceptions . the vanity and absurdity of the objection from the ambiguity of the names , bishop and presbyter . the divine obligation of apostolical practice in this matter proved p. 135 the practice of the primitive church in the ages next and immediately after the apostles . the pretence of the defect of the records of the church in the first age falls as foul upon christianity it self as the form of government p. 143 the argument , first , from the defect as to places considered and confuted p. 148 secondly , front the defect as to times and persons p. 150 the constant tradition of the church proved , first , by the testimony of st. clement of rome . secondly , of ignatius ; his epistles demonstrated to be genuine p. 155 the same proved from the apostolical canons , and the canons proved to be of primitive antiquity p. 177 the testimonies of the ancients vindicated from the pretence of ambiguity ; and first , in that they have not informed us whether the succession were only of order , or of power p. 183 secondly , in that it is not universal ; but whether it be or not , it is sufficient , in that there are no records against it , and the records of all the chiefest churches are clear for it p. 189 thirdly , in that this succession is sometimes attributed to presbyters ; this shewn to be apparently false , and if it were true , frivolous p. 203 that the ancient church owned episcopacy as of divine institution , and not ecclesiastical p. 213 st. jeroms authority throughly considered , and turned upon himself , so as to make this objection out of him against it the strongest argument to prove the divine institution of episcopacy p. 216 the custom of the church of alexandria of the ordination of their bishop by presbyters refuted , and the story of eutychius concerning it shewn to be false and foolish p. 231 if we take away the divine right of some form of church-government , it unavoidably resolves the church into independency and confusion p. 243 the government of the church by episcopacy as setled by divine right the only effectal bulwork against popery p. 252 a postscript p. 263 part i. when i consider on one side with what triumph the church of england was , together with his majesty , restored , with what laws guarded , with what vigour asserted , with what zeal defended : and on the other with what folly and peevishness opposed ; that none of its implacable enemies have ever been able to discover any the least real defects or corruptions in its constitution . that , by the confession of all wise men , it approaches nearest of any church in the world to the primitive purity ; that it is free from all impostures and innovations ; that it does not abuse its children with pious frauds and arts of gain , nor sacrifise the interests of souls to its own wealth and grandeur ; that it asserts the rights of princes against all priestly usurpations ; that it does not enrage the people with enthusiasm on one hand , nor enslave them with superstition on the other . that its doctrins are pure , simple , and apostolical , and its discipline easie , prudent , and merciful . in a word , that it is a church that wants nothing but only that we would suffer her to be what she professes and desires to be . when ( i say ) i considered all this with my self , it could not but strike me with wonder and amazement that a church so unanimously owned , so powerfully protected , so excellently constituted , so approved by all wise and good men , should in all this time be so far from obteining any true and effectual settlement , that it should be almost stript naked of all the rights and priviledges of a christian church , exposed to scorn and contempt , deserted by its friends , trampled upon by its enemies , and truly reduced to the state of the poor despised church of england . but then considering farther with my self what might be the grounds and occasions of such a wild and seemingly unaccountable apostasie , i quickly found three very prevailing principles utterly inconsistent with the being of a christian church , wherewith the generality of mens minds are possest , and especially those that have of late appeared the most zealous patriots of the church of england . no wonder then if the building be so weak and tottering , when it is erected upon such false and rotten foundations ; so that whilst these treacherous principles lie at the bottom of the work , it is plainly impossible to bring it to any sure and lasting settlement . and t is these false and unhappy principles that i shall now endeavour to represent and by plain reason to remove . they are chiefly these three ; the first is that of mr. hobbs and his followers , that own the church of england only because it is establisht by the law of england , and allow no authority either to that or any other religion than as it is injoined by the sovereign power . though a religion that claims no higher obligation confesses it self to be no religion , for none it is unless enacted by divine authority . the second is that of mr. selden and his followers , that acknowledges the standing laws of the christian church to have been derived from a divine institution , but derives all manner of government and authority in it from the civil state. the third is the opinion of some learned and moderate divines , both at home and abroad , that grant indeed the necessity of some kind of government in the church , but deny it to have been setled and fixed by our saviour in any one form , or upon any certain order of men , and leave it wholly at some-bodies disposal ( though who that somebody is they have not as yet clearly determined ) to appoint officers and governours , as shall be thought most prudent and suitable to the present circumstances of things . now upon any of these principles it is not at all material whether we assert any such thing as a church of england or not , for they are all but so many contradictions both to the being of a church and to themselves , at least if we pursue each party to the bottom of their opinion , they only assert the shadow or ghost of a church , upon such principles as are directly inconsistent with the fundamental constitution of all christian churches , and so have , as it were , stoln away the church of england from itself , setting up the name against the thing , the idea against the reality , and the notion against the practice . for the first supposes a church without religion ; the second a society without government ; the third a government without governours . and what can be more absurd and inconsistent ? for a church without religion is no church ; a society without government is no society ; and a government that is not lodged somwhere is no government . so that though these opinions are not equally wicked in themselves , the first being open and avowed atheism , yet are they , equally destructive to the fundamental constitution of the christian church , as it is a society founded not by any human authority but divine right . with mr. hobbs and his church i shall be very brief , because his notions here ( as indeed they are every where ) are no better than gross and palpable contradictions . neither should i spend much pains upon the second opinion , because the absurdity of it is so easily demonstrable from the nature of society it self , but seeing mr. selden , a very learned person , has taken infinite pains in the argument , searched all authors and all records to heap together every thing that might serve his cause , i shall wait upon him through all the material parts of his discourse . but with the third sort i intend to treat more largely , because that is the church at this present in fashion , and is become popular and plausible by the authority of some learned men , that have owned and asserted it . and therefore i shall carefully demonstrate its vanity and falsehood from our saviours express institution ; from the certain practice of the apostles ; from all the most undoubted records of the church ; and lastly from the great inconveniences that would unavoidably follow upon it . and when we have gained these three fundamental points , we may then and not till then proceed to farther proposals for the true settlement of the church of england ; for without them , whatever men may talk of it , all their discourse of a church is no more than a notion and a phantasm , a platonick common-wealth , and a world in the moon . first then , as for mr. hobbs his opinion , it is scarce worth any mans confutation , because it so plainly confutes itself . for what can be more absurd and ridiculous than to make ( as he does ) the serious belief of religion necessary to the security of government , and yet discover to all those that he would have brought under the power of this persuasion , that it is in reality nothing but an useful and necessary imposture . and yet into this preposterous course of politicks does mr. hobbs suffer himself to be driven by his pedantick pride and vanity . that though it be above all things necessary to the empire of our sovereign lord leviathan that the common people be abused with the belief and scared with the dread of invisible powers , yet lest they should be tempted to think the great philosopher himself so weak as to be betrayed into the same opinion , he publishes a book to all the world to no other purpose ( beside flattering the tyrant cromwel ) than to declare that neither himself nor any wise man ought to regard the tales of religion , and that they are only designed to abuse the ignorant and the silly . just as if this great statesman should go about to fright birds from his corn ( as he speaks ) with an empty doublet , an hat and a crooked stick , but yet lest the jack-daws should take him for one of their own silly flock , he should take special care to inform them that himself knows it to be only a man of clouts . this alone is sufficient to discover the vanity and the danger of the hobbian religion , when it is nothing else but an open declaration of atheism and impiety . though indeed this way of trifling is so natural to mr. hobbs that , as much as he loves his own opinions , he always contradicts them . and this is a plain demonstration of the ignorance of the pretenders to wisdom in this age , that so inconsistent and unphilosophical a writer should obtain so much credit and authority among them . for though he have a very facetious wit , and is the author of many pleasant sayings , yet he was never master of one philosophick notion . but for their conviction i shall challenge them to shew me more incoherent and inconsistent reasonings than are his undoubted and mathematical demonstrations against the being of god and the principles of religion . first then , would you believe that there is a god , or not ? mr. hobbs gives you your choice . choose which you please , he will demonstrate either by the same topick . will you have no deity ? it is manifest there can be none , because there can be no first mover , because nothing can move itself , and therefore when men go about to prove a deity from the succession of causes and effects , they prove nothing but the necessity of eternal motion , for as it is true that nothing can move itself , so is it true that nothing can move any thing else unless itself be first moved . here then the demonstration is pregnant , that there can be no first cause , because nothing can move it self , and because all motion is eternal . but will you have a deity ? the demonstration of it is as undeniable : for he that from any effect he seeth come to pass should reason to the next and immediate cause thereof , and from thence to the cause of that cause , and plunge himself profoundly in the pursuit of causes ; shall at last come to this , that there must be ( as even the heathen philosophers confessed ) one first mover , that is , a first and an eternal cause of all things ; which is that which men mean by the name of god. could any man think it possible that both these demonstrations should drop from the pen of the same infallible philosopher ? or that the man that can demonstrate after this rate should be so confident as to boast of nothing lower than mathematical demonstration in all his writings ? but though mr. hobbs be able to demonstrate contradictions , yet himself can hold but one side , and that is always the wrong one . for it is the only scope of all his natural philosophy to affirm ( i do not say to prove ) that there can be no other cause or principle in the universe beside the meer aggregate of natural causes . by which topick he plainly demonstrates there can be no such being as a deity . for if there is , either he is a corporeal or an incorporeal substance ; but an incorporeal substance is the same with an incorporeal body : if corporeal , then either the world or a part of it , for there can be nothing beside ; but it can be neither , because by god is meant the author of the world , and therefore they who say the world or any part of it is god , say it has no cause , and so that there is no god. what demonstration can be fuller and plainer than this , that the deity can be no being distinct from the universe , nor the universe itself , nor any part of it , and therefore is nothing ? but though it be demonstrable from the nature of things that there is no god , yet he tells us the belief of a deity is necessary upon the authority of revelation , and out of reverence to the publick laws . though he has peremptorily determined that none can know the truth of a revelation made to another , but they to whom god himself has revealed it supernaturally , so that no revelation , unless immediately made to my self , can be of any use to me in this enquiry . and though he had not thus carefully prevented its proper efficacy , yet when he comes to it we shall find him as much concerned to destroy the grounds of believing any revelation , as here he is to take away the proof of a deity from the nature of the universe , and as for his reverence to the publick laws , it is nothing else but his declaration of atheism repeted , viz. that though i thomas hobbs have no ground to believe that there is any such being as a deity in the world , nay though i am able to demonstrate the contrary to all the world , yet for fashion-sake , and out of compliance with the custom of my country , i care not though i say that there is one , only i desire all people to do me the right as to observe that i only say so , and not think me so mean a philosopher as in good earnest to believe so . and in the same manner that he has destroyed the evidence of a deity , has he taken away the obligation of all his laws of justice and honesty , by supposing such a state of nature , in which mankind being exempt from all government may do whatever they please without the violation of any law. which to suppose is to suppose no deity ; for if there be a deity , there can be no supposition of any such state of nature in which mankind can be exempted from his government . and here too he demonstrates contradictions from the same topick . all men being by nature of equal power , and therefore mutually fearing each other , right reason dictates to every man to defend himself by force and hostility . and yet because all other men are of equal power with himself , and that state of hostility is very unsafe and uncomfortable , therefore the very same right reason dictates to every man to seek the friendship , as much as in him lies , of all men . but though right reasons natural state of peace be so mathematically demonstrated , yet in the supposition of its more ancient state of war lyes the whole mystery of mr. hobbs his morals and politics ; which being founded upon the former supposition , that there is no governour of the world , that alone for ever takes away the obligation of all the laws of nature . for though he afterwards in his contradictory way to himself , would , when men have entered into compacts , bring them all under the laws of justice , yet as he goes about to establish them , he would have them bind without any sanction , that is , without any power of binding . for having no obligation but by vertue of mutual compact , and this mutual compact being entered into only for private interest , as every man for that reason may observe them , so for the same reason whenever he apprehends it beneficial to himself , he is obliged , as he will be true to his fundamental principle of self-interest , to break them . so that the laws of nature , as he has founded them , are but so many artifices of craft and mutual hypocrisie , whereby mankind pretend and profess faithful obedience to the rules of justice , and a sincere endeavour to procure the good and welfare of the community , yet every man resolves inwardly within himself , that he will do neither , but meerly when it tends to his private advantage , and so he can any way advance that , what cares he what mischief he does either to the private or public interest of all the men in the world beside : an honorable account this of mr. hobbs his honesty . but of his notions of natural religion i shall not here discourse any farther , finding it done more largely elsewhere , and therefore i have here made this brief representation of it only , that i might give at one view a complete account of the hobbian religion . but our present business is to enquire into his principles concerning the church of england , or rather the christian church , the church of england being nothing but that part of it , that is planted in the kingdom of england . and here all his notions of the church are resolved into one fundamental principle , that the sovereign power in every common-wealth is the sole founder of all revealed religion , and that whatever pretences , true or false , may be made to divine revelation , they can have no obligatory power , unless they can obtain it from the sovereign authority , and if they can , then whether true or false , they are of equal force and obligation to the consciences of men . which is in express words to affirm that all revealed religion is no religion . and yet he is every where so plain and peremptory in this rank assertion , which concludes our blessed saviour a profligate impostor , that i can not but charge it as a reproach upon the church of england , that such open blasphemy should be suffered so long to pass so freely without censure or punishment . for having first been so impudent as to define all religion to be nothing else than the allowance of some public tales , from thence he proceeds in his mathematical method to inform us , that the christian religion neither is nor can be of any authority in any common-wealth , otherwise than as it is owned and ratified by the supream secular powers : so that if cromwel or any other sovereign prince be pleased to command his subjects only to renounce their saviour and their christian faith and declare themselves jews or mahumetans , in that case they are indispensably bound to obedience , in that it is not possible for the christian or any other law to have any binding force than what it receives from the arbitrary power of the civil magistrate . and agreeable to that general proposition the philosopher is pleased to inform us , that the whole power of instructing the people in any religion is derived from the sovereign prince . that the subjects of every common-wealth ought to receive every thing as the law of god that the civil-laws declare to be so . that by the doctrine which the sovereign commands to be taught we are to examine and try the truths of those doctrines , which pretended prophets , with miracle or without , shall at any time pretend to advance . that moses made the scripture canonical , as civil sovereign of the common-wealth . that our saviour gave his apostles power to preach and baptise in all parts of the world , supposing they were not by their own lawful sovereign forbidden . that the new testament had not the force of law , till it received it from the authority of constantine the great . that the civil magistrate has originally in himself , and by vertue of his sovereign supremacy a power of ordaining priests and administring sacraments . that christian kings are the only pastors of the christian church , and that the faith of all their subjects depends only upon their authority . and he is so entirely possessed with this notion of kingly power , that he allows no other authority to god himself . and thus when he appoints the punishment of death to false prophets , because they tempt the people to revolt from the lord their god : these words ( he tells us ) to revolt from the lord your god are equivalent to revolt from your king ; for they had made god their king by pact at the foot of mount sinai . so that had they not obliged themselves by that covenant , it had been no sin to worship other gods , i. e. it is all one in itself to worship the true and to worship false gods , which is plainly to say , there is none at all . and as for the worship they paid to the god of israel , it was not due to him as sovereign of the universe , but only as their king by pact ; and so is no more than what every subject owes to his sovereign . and therefore he in express terms defines the kingdom of god to be a civil kingdom , and to this purpose he expounds the third commandment , that they should not take the name of god in vain ; that is , that they should not speak rashly of their king , nor dispute his right , nor the commissions of moses and aaron his lieutenants . and this was the end of our saviours coming into the world to restore unto god by a new covenant the kingdom , which being his by the old covenant had been cut off by the rebellion of the israelites in the election of saul . and the same account he gives of christianity it self ; that it is only receiving our saviour for king. so that when st. paul says to the galatians , that if himself , or an angel from heaven preach any other gospel to them , than he had preached , let him be accursed . that gospel was , that christ was king , so that all preaching against the power of the king received , in consequence to these words is by st. paul accursed ; for his speech is addressed to those , who by his preaching had already received jesus for the christ , that is to say , for king of the jews . so that it seems we owe no other duty to our saviour than if he had been only a temporal messias , seeing all that is due to him is only by vertue of that covenant , whereby we receive him for our king. neither is this kingdom of his present , but is to be established upon the earth after the general resurrection , and therefore by vertue of that pact that the faithful make with him in baptism , they are only obliged to obey him for king , whensoever he shall be pleased to take the kingdom upon him . now barely to represent this train of absurdities is more than enough to confute them , in that they all resolve into this one gross contradiction : that for the ends of government we are obliged to believe and obey the christian religion as the law of god : and for the same ends of government , we are to understand that we owe no other obedience to it , than as it is injoyn'd by the law of man. but though such manifest trifles deserve not the civility of being confuted ; yet it is fit to let mr. hobbs his credulous disciples ( and in all my conversation i never met with a more ignorant or confident credulity ) understand after what a childish rate their mighty master of demonstration proves these , and indeed every thing else ; for he has but one way of proving all things : first , to define his own opinion to be true , and then by vertue of that definition prove it to be so . and for an undenyable proof of this , we will take a review of all the foremention'd propositions , where we shall find all his mathematical demonstrations to be nothing else but so many positive and dogmatical tautologies . thus when he proves there can be no first mover , because he has already defined , that nothing can move it self , from whence it demonstratively follows , that all motion must be eternal ; for otherwise , if we assert an eternal first cause , we run upon that desperate absurdity that somthing may move it self . he had argued full as mathematically , that nothing can move it self , because i say nothing can move it self . so again when he proves that god is neither the universe , nor a part of it , nor somthing beside ; he had argued as well , had he said , that there is no being distinct from the fabrick of the world , because there is none . so again those books only can be law in every nation , that are establisht for such by the sovereign authority ; because a law , as i have already defined it , is nothing else than the command of that man , or company of men that have the supreme power in every common-wealth , from whence , says he , it unavoidably follows that nothing can be a law , but what is enacted by the sovereign power . and so it would have followed as unavoidably , if he had only said , that the sovereign only can make law , because the sovereign only can make law. and yet upon this one mighty demonstration are built all the other bold assertions , that i have collected out of his books , that the sovereign prince is sovereign prophet too , that he is sole pastor to the people of his kingdom , that he has the only power of ordaining priests , and interpreting scripture ; that moses and constantine by vertue of their kingly power made the scriptures canonical and all the rest , which is no more than to say , that there can be no law of god , because there can be no law beside the law of man. and therefore it is needless to pursue them singly , only i cannot but observe that when he makes teaching any doctrin against the will of the sovereign prince , to be a certain sign of a false prophet ; he has obtain'd his design of insinuating , that both moses and our saviour were manifest impostors , in that they both proceeded contrary to the commands of the present powers , and that is the true account of mr. hobbs his religion : that though they were indeed impostors and rebels to the state , yet having had the fortune to gain authority in the world , and being own'd by the laws of christendom , they ought to be acknowledged by all men as divine persons as they pretended to be . and as his honourable notion of mankind was , that notwithstanding all their pretences to justice and honesty , they were only a pack of dissembling knaves ; so his notion of a christian church is nothing else than an association of atheistical hypocrites professing christianity , but not believing it . he had better have said , that there is no church at all . and so when he tells us that it is lawful for a good christian to deny his christian faith when his sovereign commands him ; he had better have expresly said , that there is no such thing as a good christian at all . for the reason he gives that profession with the tongue is but an outward thing , and no more than any other gesture , whereby we signifie our obedience , which may be honestly done , so we hold firmly in the heart the faith of christ ; this liberty , if once allowed , would authorize all the villany in the world ; for perjury it self is but an external thing , and will by this means become lawful , so a man believe in his heart the contrary to what he says with his mouth . but when to this he adds , that indeed such persons as have a calling to preach , are obliged , if called to it , to suffer martyrdom for their religion , but none other , no more being required of private christians but their own faith ; he little considers that by this new kind of priviledge , that he out of his great kindness grants the clergy , he has contradicted his whole design . for if they may lawfully persist to death in preaching the gospel contrary to the commands of the civil sovereign ; then the case is plain , that all subjects are not bound to profess that religion which the sovereign enjoyns , which once granted , the whole cause of leviathan is overthrown . and as by this particular kindness to the clergy , he has run himself upon a flat contradiction to his whole design , so has he renounced his argument against martyrdom . for when he proves that a christian may deny his faith , because profession is but an outward ceremony ; it is no more in a clergy-man , and therefore as lawful and innocent in him as in any other . however they are very much obliged to him for this singular kindness and civility to them , especially at that time when they enjoyed this his priviledg so highly as they did at the time of publishing his book . all the orthodox clergy being then treated with a more barbarous cruelty than the ancient christians were by any of the heathen persecutors , great numbers of them being then stinking to death in the holes and bottoms of rotten ships . and therefore when the clergy were in that woful condition , for him so impertinently to suggest , as he does immediately after ; that no man is required to die for every tenet that serves their ambition or profit ; to speak very gently , this was not done like a gentleman . and mr. hobbs could not have taken a more unseasonable time to revile the clergy than he did . for whilst they were in prosperity indowed with good revenues , and entrusted with great power , if he had fall'n upon them then , envy might have been some ground for his malice . but at that time when they were trampled upon by the very scum of the people , ruin'd and undone , he could have no other temptation to do it , but meer hatred and malice to the function it self . but however , though it be a foolish thing for any man to die for the ambition or profit of the clergy ; yet it was a truly noble thing both of the clergy and others to sacrifise their lives and fortunes in the cause of their lawful prince against rebels and traytors . and it will be an eternal blemish upon mr. hobbs's name and memory , that when , beside the general duty of loyalty , he had received many particular favours and obligations from his prince , he should not only desert him himself , but should publish this book on purpose to persuade the whole nation , that it was so far from being any way bound to adhere to their lawful prince , that they were brought under an obligation of allegiance and loyalty to the then brutish usurper ; whom he flattered to so high a degree of tyranny as to advise him to require of all men , not only a submission to his brutal power , but an approbation of all his wicked actions , a thing so infinitely vile and dishonourable , that it exceeded the wickedness of the tyrant himself . now men of these irreligious principles are so far from being fit members of a christian church , that they are not worthy to live in any humane society , in that they blow up the foundations of all government , as well as religion . for loyalty or a sense of duty to lawful governours is founded upon no other principle , than the obligation of conscience towards god ; so that those men that set subjects loose from that , turn them loose to rebellion . and therefore , though the notion of a deity be nothing else than an empty doublet , an hat , and a crooked stick set up by princes to scare fools to obedience , it concerns them to keep those men out of their fields , who go about to destroy the reverence of their scare-crow . however these men are not to be admitted to any disputes about church-government , who will not allow any such thing as a church , when the dispute proceeds only upon that supposition . and therefore i shall leave them to enjoy the vanity of their own conceits , and proceed to the second adversary , who grants a church founded by divine right , but no right of government within it self . and as in the former we have seen the power of ignorance joyn'd with pride and vanity , so here may we see the impotency of learning joyn'd with prejudice and passion . for this learned gentleman has spared for no pains in this argument , he has ransackt all authors , and all languages to serve his cause ; he set aside many years for composing his work , and indeed seems to have made it the main design of his life . and whatever first engaged him to undertake the argument ( and it is usually reported that the provocation was so very slight , that i cannot but think it beneath the spirit of so great a man ) he has prosecuted it with greater zeal and keenness than he expresses in other writings . nay , he cannot forbear upon all occasions digressing into this subject , insomuch that this is the main matter of his preface to his book de anno civili , the subject whereof , one would think , is remote enough from this argument . and yet after all his expence of pains and learning , he has been so far from serving the purpose of his design , that he has directly opposed it . and if he had only studied to furnish the church with arguments to justifie her authority and jurisdiction , he could not have done her more service than he has done by this violent attempt upon it . this , i know , cannot but seem a very strange charge against a person of his parts and learning ; but therein , i say , appears the strength of prejudice and partiality , that it puts men beside the use of their natural understandings , and hires them to set their wits on work only to serve a cause or gratifie a passion . and when once a man has taken up a falshood to defend , the more skill and learning he spends upon it , the worse it is ; for when an errour is but slightly maintain'd , the mistake may proceed from inadvertency , but when it is asserted with great industry and long study , that discovers the man to be under a setled and habitual misunderstanding . and when all is done , every thing will be true or false as it is , whether we will or no. and if the power of the church be setled upon divine right , 't is not all the wit , nor all the eloquence , nor all the learning in the world that can unsettle it ; the winds may blow , and the waves may beat , but they can never shake it , because it is founded upon a rock . for a proof hereof i shall , first , give a brief account of this learned authors method of discourse ; and then , secondly , in the same way of arguing , by which he endeavours to destroy the original power of the church , i shall undertake to make out a demonstrative proof of its divine authority . only i must premise , that whereas he treats only of the power of excommunication , that dispute must involve in it all other acts of government , in that they are all supposed by the power of inflicting punishment . now mr. seldens account of the rise of excommunication is briefly this , that it was never establisht in the jewish church by any divine command ; that there was no use of it , whilst they enjoyed the civil power among themselves ; and therefore that we meet with no footsteps of it till after the babylonian captivity ; and that then and there it was first taken up among the jews by confederacy and mutual compact . for being then deprived of all judicial power , and zealous for the honour of their nation , they covenanted among themselves to punish all contumacious offenders against their laws and customs by excommunication . which consisted of two things , first , solemn imprecation of the divine vengeance . secondly , separation from their converse , that partly by the fear of the wrath of god , and partly by shame and modesty they might be brought to repentance , which as it was no proper jurisdiction , so it could take no effect not only against the will of the sovereign power , but of every refractory offender , that might , if he pleased , despise their sentence and in spite of it , enjoy the liberty of his own conversation . and therefore to make the sentence appear more terrible to the people , they expressed it in the same forms of speech , in which moses expressed capital punishments , which is the thing that gave the occasion to learned men of mistaking , as if the same phrases had signified the same thing from the beginning , though the only intention of the jews was thereby to declare , that they would no more own excommunicate persons to be members of their society , than if they had been cut off from it by a sentence of death ; and that if it were in their power , they would not spare to do it according to the law of moses . that this sentence related only to their civil liberties , and was no abridgment of their freedom as to publick worship ; and though the offender upon whom it passed , was said to be cast out of their synagogue , yet that is to be understood as it was their court of judicature , not their place of worship , and so signifies civil out-lawry , not ecclesiastical excommunication . but though this device was at first made use of in this case of necessity for want of more effectual government ; yet having once obtained the power of custom among them , when they were restored to their country and civil state they reserved it among their civil penalties , and used or omitted , alter'd or abated its exercise according to discretion , as is wont to be done in all other acts of humane judicature . that this was the state and notion of the thing in the time of our saviour and his apostles , who took it up in imitation of the jews , and therefore expressed it by the same forms of speech , so that in their discourses it signified no other separation than what it did among the jews . that thus the use of it continued till the open breach between the jews and christians , and then the christian church being wholly separated from the jewish into a society by it self , they enter'd into such a confederacy among themselves , as the jews did in the time of their captivity , of inflicting censures upon such as by their unchristian practices should bring scandal upon the church . that this power at first resided in the whole congregation , not in any particular officer , and that thus it continued till the ambition of the bishops wrested it into their own hands , and for it pretended the authority of our saviour's commission . and so they enjoyed it till the time of constantine the great , who taking the church into his care and government , reassumed this power to himself as a natural right of the sovereign prerogative ; and so it descended to all his successors in the empire , who , as appears by the records of every age , varied its use and exercise at their own pleasure . and as princes came into the church , this right of course escheated to them , and was accordingly challenged by them , as is largely proved by the history of europe , and particularly of our own nation . this is the short account of his long performance ; the sum whereof is , that excommunication had no divine , but meerly an humane original , and that it is no ecclesiastical , but a civil punishment , and therefore that it appertains not to the church , but to the civil magistrate . now to answer , or rather confute all this , i need only to represent , that the christian church is a society founded upon the immediate charter and command of our saviour , whereby he has obliged all the members of it to the open profession of the christian faith , and to communicate in the sacraments and all other ordinances of publick worship ; which society is so far from having the least dependence upon the civil power , that it was at first erected not only without the allowance , but against the edicts and decrees of all the powers of the earth ; and subsisted so apart from all kingdoms and common-wealths for above 300 years ; all which time , though it borrowed no force or assistance from the imperial laws , yet by vertue of our saviours divine authority it obliged all christians to embody together into a visible society . which obligation is not only distinct from , but antecedent to all humane laws that require the same thing . and therefore in a christian state men are not christians by vertue of the law of the common-wealth , but it is the law of god that constitutes the being and formality of a christian church . now this being granted me , which cannot be denyed without denying the foundations of the christian faith , the whole cause of erastianism is run upon a palpable contradiction . for if the church be a society founded upon divine right , it must have at least as much power of government within it self as is necessary to its own peace and preservation ; otherwise it is no society , much less of any divine appointment . and if it be indued with a power of government , it must have a power of inflicting penalties upon offenders , because without that the common sense of mankind will tell us , that all government is ineffectual . and then as it is a society , so it is no civil society , as appears by our saviours own declaration , that his kingdom is not of this world ; and by the fundamental principle of these men , that for that very reason maintain it cannot be indued with any juridical authority . from all which , viz. that it is a society , but no civil society ; that every society must have government , and all government a power of inflicting penalties : what can more demonstratively follow , than that its penalties are distinct from those that are inflicted by the civil power ; and if so , that then excommunication in the christian church , whatever it is , must be something distinct from all civil inflictions ? so that methinks mr. hobbs his notion is much more coherent with it self , for whilst he allows the church no right of society , but what is granted it by the civil government ; it is but reasonable , that the power upon whose charter it subsists , should retain to it self the authority of governing it according to the laws and rights of its own ●●stitution . but to derive all its rig●● of society from god , and at the same time allow it no power of government , but from the state ; is that gross contradiction i charge them with , in that society without government , is no society . so that this one notion , that the church is a spiritual corporation , distinct from the common-wealth , and antecedent to its being embodied to it , prevents and anticipates all the erastian arguments , because that alone plainly infers , that it must be endued with a jurisdiction distinct from the civil government . and indeed the main dispute depends upon this one principle , whether the church be a society founded by divine institution ? if it be , that alone vests it with a power of excommunication ; if it be not , it is in vain to strugle against conclusions , when we have once own'd the premises , for then are we clearly return'd back to the church of leviathan , that stands uponno other foundation than that of humane laws . now upon this immoveable principle , i joyn issue with our learned authour , and shall wait upon him through all parts of his discourse , and through all ages of the world , as he has divided them into six epochas ( 1 ) from adam to moses ( 2 ) from moses to the captivity , ( 3 ) from the captivity to our saviour , ( 4 ) from our saviour to the end of the first century , ( 5 ) from the end of the first century to the reign of constantine , ( 6 ) from constantine to our own age ; of all which he has endeavour'd severally to prove , that there was either no such thing as excommunication in use ; or if there were , that it was a meer humane invention . first , he undertakes to prove , that there was no such punishment as consistorian excommunication in all the interval from the creation to moses . for whereas it is the custom of some zealous men to fetch all things from the beginning of the world , they have here it seems exemplified this matter in the fall of lucifer from heaven , in the expulsion of adam from paradise , and in the banishment of cain from the society of mankind . now in answer to these , he replies two things , first , that these punishments were not properly excommunication ; secondly , that if they were , examples are not enough to make a divine law. i will freely grant him both , and yet infer from hence , what is enough to my purpose . the necessity of government to the preservation of society , and of inflicting penalties to the preservation of government . when it appears from hence , that even god himself , who is endued with infinite wisdom and power , has no other moral way , but this to govern the world . and that is all , that in this part of the dispute can be material to our present argument ; for the dispute being divided into two parts , whether there be such a punishment as excommunication , and whether the power of inflicting it be appropriate to certain officers of our saviours appointment : i suppose no man ever pretended to prove that our saviour at the beginning of the world instituted an apostolical order of men for the government of religion , so that here all the controversie that can be , is , whether there were not an absolute necessity of some jurisdiction in this , as well as all other matters of humane life ? and for it we have our authour 's full suffrage , proving in his first and second chapters , that the sons of noah , and the patriarchs , who lived before the law , must have had their courts of judicature , tam circa sacra quàm profana , from the nature and end of society , in that without this power it must unavoidably fall into disorder and confusion . utrum aurem praefecturae fuerint illis tunc temporis juridicae , tametsi nulla omnino restarent earundem in sacris literis alibive vestigia , non magis esset dubitandum , quàm , utrùm in societatem vitae civilem coalescerent tunc ipsi , atque animalia , ut genus humanum reliquum , essent politica , rectèque ac honestè , pro seculi persuasione , vivendi rationem omnino inirent ; atque ut dubia , lites , controversiae cum effectu civili , i. e. judiciorum executione dirimerentur , scelera ac delicta cohiberentur , adeoque in officiis contineretur quisque suis curaret . and therefore he makes all government to be establisht by the law of nature , as being absolutely necessary to the preservation of all humane society . which if he would but have applyed to the case of the christian church , it would have prevented the pains of all his ensuing discourses ; for that being a society of it self , as founded upon divine right ; and power of governing it self , being necessary to society , what can be more evident from the nature of things themselves , than that the church must be endued with such a power ? so that once supposing society , that alone infers government , and all the acts of it ; and to this purpose our authour observes out of the jewish doctors ( if their authority be to any purpose ) that whereas there were six laws given by god to our first parents to oblige all mankind , the last was de judiciis , for as much as without that , all the rest would have been ineffectual ; thus whereas idolatry and blasphemy , which refer only to the worship of god were forbidden by the two first , they could never have had the force of laws among mankind , unless some persons were indued with a power of judging of the nature of those crimes , and inflicting punishments in pursuance of their sentence , which he styles not only the soul of government , but the noblest faculty of that soul , and the noblest act of that faculty . and therefore when our authour disputes , whether the christian excommunication were taken from the jews or the heathen , and leaves the case doubtful , in that it was in use among most nations , civil and barbarous , as well as the jews , as he proves by a vast collection out of the records of the greeks , the romans , arabians , germans , gauls , britans and others ; his most proper conclusion would have been , that so universal a practice could be derived from nothing less than the common sense of mankind . the two next periods are from moses to the captivity , when the jews enjoyed the civil jurisdiction of their own common-wealth ; and from the captivity to our saviour , when they were either wholy deprived of it , or limited in its exercise according to the pleasure of the princes to whom they were subject . in the first interval , he proves at large , that they had no such punishment as excommunication strictly so called , but that all officers whatsoever were punished with a loss or abatement of their civil liberties but being deprived of the power of the sword , or the civil government in the time of their captivity , they were forced , having no more effectual way , to punish offenders against their law by shame and dishonour . as pregnant proofs , both these , of the necessity of excommunication in the christian church , as a modest man could well have desired ! for what can follow with greater clearness of reason , than that , if the jewish state had no use of meer excommunication , whilst it was indued with a power of restraining vice by the civil sword ; and that when it was deprived of this power , it was forced by the meer necessity of the thing to make use of this punishment , that therefore the society of the church having no power of temporal coercion to punish offences against the laws of the society , must be vested with some other power of punishment suitable to the nature and end of its constitution ? otherwise it would be a society founded by god himself , without sufficient means to govern , that is , preserve it self . and if it have a right or power of discipline within it self , that is the only thing that the church demands , and that our authour denies . but of these two long periods , the account as to our purpose is very short ; for as for the first , it is granted on all hands , that the rights of church and state were granted by the same charter , and the power of government vested in the same persons ; and therefore all their acts of jurisdiction carried in them , according to the nature of the society , both a civil and ecclesiastical authority . whereas the christian church is of a quite different constitution : it is a kingdom indeed , but not of this world , indued with no temporal power , and instituted purely for spiritual ends , and therefore its government ( if it have any ) must be suitable to its institution , distinct from that of the civil state , and enforced by such penalties as are peculiar to the society ; the greatest whereof is , to be cast out of it , which answers to putting to death by the civil sword. so that the different constitution of these two societies being consider'd , it unavoidably follows , because the jewish magistrates had a compleat jurisdiction in all things , that therefore the jurisdiction proper to the church that has no civil power , must be meerly spiritual ; and if it have any jurisdiction proper to it self , that is enough to our purpose against them , who say it has none . as for the second , that excommunication was taken up in the time of the captivity , meerly to supply the want of the civil sword ; it is as clear an instance as could have been produced of the necessity of this , or the like punishment in all society , where there is no other coercive power . but here , by the way , though i do not doubt that this punishment was then first made use of upon this ground , yet i must confess , that i am not satisfied of the account that our authour , and other learned men give of it out of the talmudical writers . for , beside that , they all writ when their nation was debauched with misnical and talmudical fables , than which it is hard to invent any thing more absurd and silly ; they , who were in comparison but very modern writers , had no other means of knowing what was done from the time of the captivity , but from the writings of the prophets , and the histories of those times ; and therefore their reports can have no authority , but as justified by those ancient records . and whereas mr. selden tells us , for the reputation of his own learning , si cui hic dubium forsan occu●rat , utrum corpori & scriptoribus talmuai●is hujusmodi in rebus quatenus historicae sunt , id est quatenus in eis pro jure qualicunque ebreis veteribus recognito atque usitato tra●untur , fides sit habenda , eo scilicet quod corpus illud quo jam habetur contextum , scriptoresque illi caeteri saeculorum sunt templi urbisque excidio recentiorum , is for san etiam dubitabit de justiniani seu triboniani fide dum modestini , papiniani , florentini , alpheni , proculi , celsi , ejusmodi aliorum , qui trecentis aut circiter sunt justiniano annis vetustiores , sententias atque scita juris alibi non reperta . he might have observed that these two cases were vastly different ; for there were certain records and reports of those famous lawyers , which were conveyed by writing from age to age , as were the writings of other authors . whereas there are no footsteps of any monuments for the rabinical fable ; and as they have no ancient authority , so they discover themselves by their own foolishness , to have been the inventions of a very barbarous and degenerate age. so that our authour , if he would have found a parallel case , ought not to have compared the talmudical traditions to the digests of justinian , but to some of the old british history ( not to mention the monk of viterbo ) who give us large accounts of the exploits of their country , and the succession of their princes from adam to brute , without any assistance of former records . and this i take to be the case of the talmudical doctors , in whose reports there is nothing creditable concerning the ancient jewish church , farther than as it is confirm'd by the ancient writers . and therefore i find no reason to accommodate their forms or customs of excommunication to the old jews , because i find no records of them older than themselves . and for this reason i suspect it to be a great mistake in grotius , and the learned men that follow him , who whatever they find in the talmudical writers concerning excommunication , immediately apply it to some text of scripture , as if it were originally taken thence . of which ( though it is not much material to my purpose ) i shall give a brief account . the talmudists then had their degrees of excommunication , some say three , mr. selden says but two , neither was it inflicted only by the court of judicature , but by any single person ; and that either upon another , or upon himself ; and that either waking or sleeping . for if any man pronounced himself , or his neighbour excommunicate , it was as binding , as the decree of the great sanhedrim , or if he only dream't that he was excommunicate , either by the court , or any private person , it was as effectual , as if it had been done with all the formalities of law. and as any man had power to excommunicate himself , so had any rabbi to absolve himself , and if a man were excommunicate by the great sanhedrim , he might be absolved by any three men whatsoever ; with divers other ridiculous formalities , which discover themselves to be meer inventions of the talmudical age , when all sense of religion was run into idle and useless pageantry . and therefore passing by all the rest as absurd enough of it self , i can find no traces of their several degrees of excommunication more ancient than themselves , and therefore i suspect them , not to have been in use in the ancient jewish discipline . and though grotius interpret several texts of scripture by them , it is manifest that he brings his interpretation along with him from the rabinical writers , without finding any ground for it in the text it self , as will best appear by particulars . thus that text , ezra 10. 8. that whosoever would not come within three days according to the counsel of the princes and the elders all his substance should be forfeited , and himself separated from the congregation of those that had been carried away ; seems not to have any reference to the power of excommunication , but only an exercise of that absolute authority that ezra had received from the persian king , chap. 7. 26. that whosoever will not do the law of thy god , and the law of the king , let judgment be executed speedily upon him , whether it be unto death , or to banishment , or to confiscation of goods , or to imprisonment . now the proclamation in the 10. chap. being in pursuance of this authority , can signifie nothing , but first , an exclusion from the priviledges granted by artaxerxes to the jews , which , as things then stood , amounted to nothing less than banishment , and then secondly , a confiscation of their estates , and because the estates to be confiscated were to be devoted to the service of religion , the thing is expressed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies consecration , as well destruction . for whereas it properly and originally imports nothing but utter ruin , yet because in most cases , where the people were design'd to final destruction , the goods were reserved and dedicated to the service of god , thence the same word came to signifie destruction and consecration . neither does that text of nehemiah sound any more to the purpose , c. 13. 25. and i contended with them , and cursed them , &c. which seem to signifie nothing more , than as grotius himself expresses it , nehemiam gravibus verbis etiam cum ir ae divinae comminatione usum in istos legirupas , chiding with them severely , and threatning them with the wrath of god. much less is that of daniel to this purpose , chap. 12. 2. and many of them that sleep in the dust of the earth , shall awake , some to everlasting life , and some to shame and everlasting contempt , i. e. says grotius of these latter sort , erunt alij in nidui , alij in cherem . for supposing with him that this passage ought to be understood of the punishment of those , who under the persecution of antiochus had apostatised from the worship of the true god , yet there is no imaginable foundation , were not mens minds prepossest with talmudical conceits , to understand it of these forms of excommunication , especially that of nidui , which was not separation , but only a keeping the distance of four paces from others , was certainly a very small punishment for the greatest of sins among them , i. e. idolatry . and lastly , ( to mention no more ) that of st. john the 9. and 22. seems least of all to the purpose . that the jews had agreed already , that if any man did confess , that he was christ , he should be put out of the synagogue . which grotius expounds of nidui , because , says he , the second degree of excommunication was not inflicted upon the followers of jesus , till after the resurrection . but it looks very uncouth , that the great sanhedrin who looked upon our saviour as an enemy to moses and their religion , an impostor , an apostate , a samaritan , which was much worse than an heathen , should deter the people from being seduced by him with no greater penalty , than of keeping four paces distance from their neighbours ; however when those that were under it , were notwithstanding admitted into the synagogue keeping their due dist ance , they could not be said to be cast out of it . in short , when there are no footsteps of the talmudical degrees of excommunication , neither in the scripture , nor josephus , nor in the practice of the essenes , nor in any ancient record ; we have no reason to believe it was then in use , but on the contrary , that it was not , because otherwise , so obvious a thing could not have escaped their notice . the truth is , the plainest account we have of this thing , is from the scriptures of the new testament , as i shall shew when i come to that head , particularly from their custom of casting out of the synagogue , which signifies discommoning offenders , and is commonly expressed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cashire out of the society , of which we have an eminent instance in the third book of maccabees , where the egyptian jews excommunicated those that under the tyranny of ptolomy philopator had sacrifised to idols , accounting them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as no better than enemies to their nation . this was the simple practice of this thing , as far as i can find in those times , to expel them out of their society , without variety of lesser or greater degrees , but whoever were excommunicate , were to all intents and purposes degraded from being jews . but herein perhaps i am mistaken , and whether i am , or am not , i am as little concern'd as my cause , to which i now return . and here all that our author has to the purpose is , that excommunication among the jews , was only an abatement of their civil , not their sacred priviledges , which if true , would do very little service to his conclusion , that therefore it must be so in the christian church , where there are no priviledges but what are sacred , but the principle it self is altogether ungrounded , without authority , and without reason , and that too , though we understand it of his talmudical excommunication ; for as he justifies the truth of it by no authority , so the reason he gives , is as good as none , viz. that those under nidui were admitted into the synagogue . and so they were , as they were admitted to civil conversation , keeping their distance of four paces , and from thence alone it is reasonable to conclude , that as the sentence proceeded higher , so it was raised in both kinds of punishments . however there is one argument to prove the jewish excommunication to be a sacred , as well as civil interdiction , and that so very obvious , that it is impossible that our learned author could have overlooked it , had not his eyes been so wholly fixt upon his own hypothesis . and that is this , that they looked upon all excommunicate persons as no jews , or as we cited before out of the third book of the maccabees , as enemies to the jewish nation ; and then it is sufficiently known to all men , that no such were admitted to the publick service . and so we come to the period of the christian church , which is divided into three ages , the first , during the time of our saviour and his apostles ; the second , from their death , or the end of the first century , to the reign of constantine ; the third , from the reign of constantine , down to our own times . and that excommunication in the first age of the church , was of the same nature with that of the jews , our learned author demonstrates , because our saviour and his apostles practised it in imitation of their discipline . though for my part , i cannot understand how any thing can follow more plainly than that excommunication , if it were a civil punishment among the jews , must be meerly sacred among the christians . for if the jews took it up , as our author will have it , only to supply their want of civil government , it must therefore , as he rightly infers , be used by them as a civil penalty . then when our blessed saviour instituted the same in his church , it must not be a civil , but a sacred penalty , because his church is no civil , but a sacred society . if indeed christians , as christians confederated together to maintain their secular interests , that would make temporal punishments necessary to the preservation of their confederacy . but when they enter into a society , purely to enjoy some spiritual rights and priviledges , then all separation from the society by way of punishment , can be nothing else than debarring them from those rights and priviledges . so that if excommunication among the jews was , as our author contends , the same with out-lawry as to their civil rights , what can be more evident than that it can be no such thing among christians , because as such they have no civil rights to lose . and for this reason , whereas he concludes , that because excommunication was taken up into the christian church in imitation of the jewish discipline , that therefore it was the same , if he had consider'd things instead of words , he would have been so far from making his own conclusion , that he would have concluded that , if one were civil , the other was not . so that when our saviour established the customs of his country in his church , it is manifest from the nature of his church , which was a spiritual kingdom , that he never intended it should be exercised in any other matters , than what were peculiar to his religion ; or if he did , that he lost his intention . and therefore it seems no better than meer obstinacy in our author , to insist upon it so importunately , that excommunication in the christian church must be the same with the jewish , because borrowed from it , when for that reason alone it must be different , because so were the societies , to which they related . and he might as well have argued that the christian baptism was the same with that of the jews , because it is the form of proselytism in both , whereas by one men become jews , by the other christians . and of the same nature is excommunication , for as by that we are admitted into the church , so by this are we cast out of it . and whereas our author will have it to have been the same thing both among jews and christians , because it is expressed by the same phrases , it is as absurd , as if he should go about to prove that no man can be banisht out of england , because he may be banisht out of france , for though banishment out of both kingdoms be the same punishment , yet were their banishments out of different kingdoms : so by excommunication among the jews ( passing mr. seldens account of it ) were men cast out of the common-wealth , and all the rights of it , and among the christians out of the church , and all the benefits belonging to it . and therefore , unless he could prove that there is no difference between the christian church , and jewish common wealth , it is in vain for him to insist thus weakly upon the fignification of words , for that is determined by the nature of things , and therefore where they are different , there is no avoiding it , but that the words by which they are expressed , must signifie different things . but this being premised , our author divides his discourse into two parts , first , to enquire what was the use of excommunication in the apostolical age ; secondly , upon what right it was founded ; as for the first , he alledges several texts of scripture , as gal. 1. 8. though we , or an angel from heaven preach any other gospel unto you , than that which we have preached unto you , let him be anathema . 1 cor. 16. 22. if any man love not the lord jesus christ , let him be anathema , maran atha . but to what purpose this , is past my comprehension : for the only design of the argument , is to prove that the apostolical excommunication was meerly jewish , as he had before proved that the jewish was meerly civil . now can any man imagine that such dreadful curses as these should signifie no more than a separation from neighbours commerce ? especially , when it is evident , that st. paul strain'd for the highest expressions of misery ; and therefore to heighten his sense , he supposes an impossible thing , that an angel from heaven should teach a false religion , which , says he , if he should , let him be anathema , i. e. says our authour keep him not company , a dreadful punishment to an angel. as for the second text , it is so high a curse , that all authors are at a loss for its meaning , though among all the conjectures about the signification of maranatha , i think none more probable than that of grotius : eâ voce oratur deus ut quamprimum talem maleficum & seductorem tollat ex hominum numero . it was a casting out of the church attended with a prayer to almighty god to take the offender out of the world ; which was rarely done , and only in such cases , as is here supposed , when men were not only wicked , but powerful agents , and instruments of wickedness ; as in the case of julian , whom the christian church did not only excommunicate for his apostasie , but because , beside that he set himself to destroy christianity , they prayed to god , that for its preservation he would speedily remove him out of the world. but whatever it signified , it was something more than a meer restraint of familiar conversation , or it was nothing at all . for what punishment could it be to any man , who disown'd christianity to be deprived of the conversation of christians , in an heathen city , where the religion was a novelty , and when their company was so far from being desirable , that it could only expose a man to contempt and scorn ? but however , granting this slender interpretation of these texts , what can be more absurd , than that the apostle only by vertue of a jewish power , should excommunicate all that opposed our saviours religion , both when he had no such power , and when the jews were the main enemies that opposed it ? and yet that is the only thing that our author undertakes in this chapter , that there was then no excommunication in the christian church , but by vertue of the jewish authority . the last instance of apostolical practice , is st. pauls proceeding against the incestuous corinthian , which , one would think is as clear a precedent , of ecclesiastical jurisdiction , as could have been left upon record . and yet this must be rejected as a miraculous and extraordinary case , and is not to be understood for the power of excommunication , but for the then apostolical power of inflicting diseases , though nothing can be expressed in plainer words , than st. pauls commanding the corinthians , to put such an one from among them , for what else can that signifie than to expel him their society ? and what if any miraculous effect followed it ? that was not the punishment which the apostle injoyn'd the corinthians to inflict upon the offender , for they were not , as is agreed on all hands , endued with any such power . but all that he required of them , was to cast him out of their church , and therefore in his second epistle upon the offending parties repentance , he counsels them to restore him , 2 cor. 2. and that , whatever delivering to satan may otherwise import , was all the jurisdiction they exercised , as gather'd together in the name of our lord jesus christ , and the apostles spirit , and if any extraordinary inflictions ensued upon this sentence , that was only a divine ratification of the churches decree . but when upon this occasion , the apostle enjoyns the corinthians not to accompany , no not so much as to eat with scandalous offenders , that says our author , signifies no more than davids saying , blessed is the man that walketh not in the counsel of the wicked : and i have not sat with vain persons , neither will i go with dissemblers ; this brought no alteration upon the state of offenders , but only signifies the resolution of particular men , as to their conversation . it is very true , that a mans resolution is his resolution ; but then a command too is a command ; and that , whatever davids case was , is the case here , where st. paul commands them in the name of the lord jesus , and by his apostolical authority to expel all wicked pretenders to christianity out of their society . and that , it is plain , was a manifest change of their state in the christian church , or the same thing with excommunication . but this for the usage ; as for the right , our author will allow none , but what was purely judaical or imperial , and this he proves very largely , both because at first all christians were jews , and none else were admitted into the church , but jewish proselytes , so that notwithstanding their christianity they continued the same national interest , and exercised the same acts of government , of which excommunication being one , it was common both to the believing and unbelieving jews . that is his evidence of the jewish title to excommunication ; his proof of the imperial , is this , that the emperors in their edicts , by which they granted or abated their priviledges , understood both jews and christians , and therefore by vertue of their grants , the christians as well as jews enjoyed their old power of excommunication . but to what purpose all this , i must confess , i cannot divine : for it is true , that the christians and jews then kept up the same national interest , but what is that to excommunication in the christian church , which was both distinct from that of the jews , and concern'd no civil rights ? and that is our only enquiry what that excommunication was , that was peculiar to christianity . for when the christians continued among the jews as to their civil society , the question is , that seeing notwithstanding that they exercised this power among themselves as christians , whether that must not be distinct from the same act as exercised among them as jews . for ( as our author informs us ) they were jews to all intents and purposes , nisi exceptis rebus illis quibus à judaeis non credentibus necessariò atque è disciplinâ christianâ singulari divinitus praescriptâ discriminarentur , that is to say , they were jews to all intents and purposes , but of christianity . upon such preposterous absurdities are men forced , when they will right or wrong maintain their own prejudices . we are at great pains to prove that the christians had no discipline by divine right , and that what they had , they had in common with the jews , and now after all , we except only that which was peculiar to the christians , and that too instituted by divine right . and thus i find that our author is forced every where upon this argument , to contradict his assertion in a parenthesis . thus , chap. 13. p. 494. quidnam ibi quo minus tum regimen circa tam sacra christiana quàm prophana , publicum , tum ipsa excommunicatio , ut ante ( causis tantum aliquot novis pro persuasionis discrimine introductis ) utpote inter mores judaicos illibata , undiquaque ab illis exerceri , nec aliter debuisset . our whole design is to prove , that there was no excommunication among the primitive christians , but that of the jews , nor none among the jews , but what was purely civil , and now at last we except in a parenthesis as it were by the by , all cases that came in upon the account of their new persuasion , that is to say , all cases that concern the christian church . so p. 207. et qui annis proximius sequentibus è gentilibus sine judaismi proselytismi christi disciplinam amplexati sunt , judaeorum nihilominus nomine ita simul cum reliquis judaeis parit●r veniebant eorumque diu juribus aliis non paucis ita utebantur , ut non videatur omnino dubitandum quin , inter jura illa et●am hoc de excommunicatione judaica , quantum ad species ejus seu gradus ( nam quantum ad causas , necessum erat ut alit●r se res haberet , quod nemo non videt ) pariter à cunctis ut ante pro re nata adhiberetur . but if the causes for which excommunication was inflicted in the christian church , were ( as the parenthesis informs us ) of a different nature from those for which it was inflicted among the jews , then without any farther dispute , it is evident , that the exercise of the christian excommunication was distinct from that of the jews . so lastly ( to mention no more ) p. 225. nec disciplina illa apud eos alia quam judaismus vere reformatus sen cum fide in messiam seu christum rite conjunctus . unde judaei omnimodi quantum ad hanc rem , in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credentes & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non credentes tribui solebant . we are here proving that there was no discipline in the christian church , but what was in the jewish state before christianity , but now it is the discipline of reform'd judaism , i. e. of christianity . but passing by these humble concessions , or rather contradictions , it is enough to our purpose , that though all christians were jews , all jews were not christians ; so that though the christians enjoyed the same rights in common with the jews , yet they must have some rights peculiar to themselves as christians . non aliter ( as our author expresses it ) atque is qui civis romani aliusve reipublicae seu sodalitii ali●ujus socius jura pristina retinet , utcunque in persuasionem aliquam inter suos singularem pro libitu transeat . in the same manner as a citizen of rome retains his former rights , notwithstanding he enters himself into any new society ; to which ought to be added , that the rights of the society into which he enters himself , are distinct from those wherewith he was antecedently vested as a citizen of rome . and therefore all this long discourse is quite beside the purpose , that because the christians enjoyed the same priviledges with jews , that therefore they enjoyed none as christians , which is to say , that there are no christian priviledges . and so is that of the edicts of the roman emperors , who it seems knew nothing of the difference between christians and jews . what then , was there none because the enemies or strangers to the church were unacquainted with its peculiar constitutions ? and yet here too our author is quite beside the purpose , not only in matter of right , but in matter of fact , as to the authorities he alledges , the first and chiefest whereof is the edict of the emperour claudius for the banishment of all jews from rome , by vertue whereof ( says he ) aquila who was a christian was banisht too ; and very good reason , because he that was a christian was a jew too , and if he was banisht as a jew , it is no matter whether he were a christian or not , when the edict was made against the whole nation of the jews . his other instance is out of celsus , who objects it both against the christians and jews , that all that great difference they made about their messias was about a very trifle . but does mr. selden think that celsus his authority is sufficient to prove it so ? if he does , then i must confess that celsus and himself seem to have been much of the same opinion , for he frequently tells us that the christians and jews were the same men , only that those were believers , these unbelievers , as if the difference were as inconsiderable , as celsus made the coming of the messias . but if his authority be not sufficient , as i suppose no good christian will grant it is , especially in this case , then it 's here alledged apparently to no purpose . and whereas he adds that origen answers , that the jews , who believe in jesus , do not withstanding live according to the laws of their nation , he ought to have added too , that they live according to the laws of their messias . for it was that great and sacred law of the gospel that made a vast difference between a jew and a christian , which was so great , that it was not greater between a jew and a gentile . but however , if there were any difference at all , it spoils all our authors discourse , that proceeds upon this only principle , that there was none , which is so absurd , that it has all along forced him upon the forementioned cowardly contradiction , viz. that there was none but what was made by christianity . but , suppose that the christians exercised a jurisdiction among themselves by vertue of the imperial edicts to the jews , as he tells us : what if they had never been authorised by any such edicts , would they have had no authority to censure or excommunicate scandalous offenders ? did st. paul proceed against the incestuous corinthian by the grant of claudius to the jews to govern themselves by their own laws and customs ? if he did not , then he acted by vertue of some other authority , if he did , then when any of the following emperours reverst this edict , the authority of st. paul in this matter had ceased . what then became of the church when nero presently after , forbad the exercise of christianity , or any part of it in the roman empire , was not then excommunication in the christian church an unlawful thing ? no , says our author , because this decree was made against the christian church in particular , and therefore did not deprive them of those priviledges , that belonged to them in common with the jews . but however upon this principle it is manifest that it debarred them of this power as peculiar to the christian church , and then whatever jurisdiction they exercised as jews , they had no right of exercising any discipline in the name of the lord jesus , as st. paul commands the corinthians . and then all the ecclesiastical discipline that was executed in the times of their several persecutions was open rebellion against the state. but beside , what if he had been pleased to reverse all priviledges granted to the jews , then the power of ecclesiastical discipline must have ceased among christians . and lastly , when he adds for his last reserve for keeping up a discipline in the church , contrary to the commands of the civil power , the confederacy of the primitive christians , who obliged themselves by mutual compacts and covenants to submit to the discipline of the church , he should have consider'd that all such confederations were upon his principles nothing less than conspiracies against the government . for if the church have no right of exercising any discipline within it self , but by the grant of the empire , then the grant of the empire being reversed , it has none at all . and thus has he fairly brought this confederate discipline of the primitive church , which he has contrived purely to avoid any government founded upon divine right , into down-right rebellion . and no wonder , when all confederacies against the commands of the sovereign power can be no better , unless , when warranted by divine authority . and now it is no wonder , if after these premises our author begins his next chapter with a confession , that it does not appear when the present form of excommunication began in the christian church . quandonam primo discrepantia ejusmodi inter christianae & judaicae seu vetustioris excommunicationis effectus inciperet , non quidem satis liquet . sed ante origenis ac tertulliani etiam & irenaei tempora , juxta jam dicta , effectum , quoad sacrorum communicatinis negationem , inolevisse non dubitandum . though i should have thought it a sufficient proof that it descended from the apostles when we find it in the church immediately after them , and find no beginning of its institution , especially when it could have no other , because the apostles challenging no civil authority , they could have no other power but a cutting off from the spiritual priviledges of the christian church . and here i cannot but remark it as the peculiar disingenuity of all the adversaries both of the government and governours of the church , i. e. excommunication and episcopacy , that they will allow their usage in all ages of the church but only that of the apostles , and because they imagine that in their time there are no demonstrative evidences of their practice , for that reason destroy their reverence and neglect their authority , whereas had these men the common modesty of mankind , they would revere them for their so ancient and catholick practice ; and when with all their search they cannot discover any later beginning of them , they would conclude it at least a very fair probability that they descended from apostolical prescription . and in our present case one would wonder that when our author has traced this usage both in the eastern and western churches into the age immediately after the apostles , without being able to discover any other time of its first institution , how any man should doubt of its apostolical antiquity . what records can be more evident than the canons of the apostles , the writings of irenaeus and tertullian , that lived in the first century after them , and st. cyprian in the second , who do not only mention this power of the church as a thing then in common use , but speak of it as an ancient right derived from their ancestors . i shall give one instance for all , because our author has the boldness to quote it , and yet to overlook the consequence , and that is out of irenaeus , who expostulating with victor bishop of rome , about his rash excommunication of the asiatick churches , thus bespeaks him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : never were any men excommunicated after this rate : upon which our learned author observes excommunicationis usus qualiscunque ut ab anterioribus seculis illuc propagatus utrinque pariter tunc admittitur , from hence it appears , that on all sides the use of excommunication was admitted as descending from the foregoing ages , after this , could any man think it possible that when he had allowed this testimony of irenaeus , who by his own computation flourished about seventy years after st. john , that he should ever doubt of its being an apostolical practice ? or could any man desire to reduce his adversary to a greater absurdity than is here so frankly own'd , that irenaeus who lived in the age immediately after the apostles should speak of this thing as the custom of former ages , and yet that there should be no such custom in the apostolical age ? and of the same nature is his discourse of the time when this power was first appropriated to the christian bishops , which he confesses to be altogether unknown , though he finds it in common use in the time of irenaeus and tertullian ; and that is time enough to give it right to apostolick prescription , especially when he does not so much as pretend to any record that the keys were ever in the peoples hands . neither has he any ground for this imagination , but only his old conceit , that among the jews every man had this power , and therefore among the christians . whereas there is not the least ground of surmise that there was any such custom among the ancient jews , but that it was a meer off-spring of the talmudical folly . or if there were , yet it was too foolish to be admitted into the serious discipline of the christian church ; for of what use could it be when any man might excommunicate whom he pleased , and when he might be absolved from the heaviest sentence of the court by any three persons that he could pack together ; such ridiculous trifling is at first view too absurd to be entertain'd in the christian church . and as it does not appear , that the people ever exercised this power de facto , so neither does it , that they could ever chalenge it de jure , in that we do not find , that our saviour ever vested the body of believers in any power of governing his church , but on the contrary , that when ever he gives out his commissions , he ever addresses himself to particular persons . and thus are we faln upon the main controversie , where we ought to have begun , and where we might have ended , but he that pursues an adversary must follow his motion , otherwise certainly the matter of right ought to have been determin'd before the matter of fact , and therefore the first question ought not to have been , whether the primitive christians exercised any such jurisdiction , but whether they received any commission from our saviour for their authority , which if either proved or disproved would prevent the following dispute concerning the practice of the church , but seeing our author is pleased to take this method , we shall tread in his steps , and thus he brings it in , that when the bishops had unwarrantably assumed this power to themselves , they justified their usurpation by pretended patents made to themselves in several texts of scripture , as the power of the keys , and of binding , and loosing , and if any man hear not the church , let him be unto thee as an heathen and a publican . and now to elude the true meaning of these and the like passages , what infinite pains has been taken by our author and other learned men i need not represent , but whatever shifts men may invent , their true meaning discovers and clears it self by this one plain and obvious consideration , viz. that our saviour had already set up his kingdom or society of his church , upon which supposition all these grants can signifie nothing less than a donation of power . thus when he chooses officers under him , and gives the keys of his kingdom into their hands , what can that possibly signifie , but their power of government in and over the society , especially when it was so familiar a thing in scripture to express power by keys , and our author himself has observed it , and proved it by a multitude of instances . but then says he , this power of opening and shutting the kingdom of heaven is exercised by preaching the doctrine of the gospel , by administring the sacraments , by admitting fit persons into it by baptism , and by not admitting such as are unfit , and by retaining such as are already admitted . that is to say , our author will allow the governors of the church all other acts of jurisdiction , but only this one of excommunication , notwithstanding that it is evidently implyed in them all : thus , if the governours of the church be entrusted with a power of judging what persons are fit to be admitted ; then certainly , if they perform not those conditions upon which alone they are admitted , it must be in the power of those who let them in , to turn them out . so plainly does the power of baptism infer that of excommunication , and the power of judging who are fit members of the church infer both . so that the gentlemen of the erastian persuasion would have been much more consistent with themselves , when they would not give the church all the acts of power , if they would have given it none at all , for they are inseparable . and therefore the learned and pious mr. thorndike has very judiciously observed , that the leviathan has done like a philosopher in making the question general , that is general indeed , though by so freely and generously declaring himself , he has made his resolution more subject to be contradicted . but yet they that only dispute the power of excommunication , as they are of the same opinion , so are they pressed with greater difficulty , only they express not so much of their meaning : for they are nevertheless to give an account what right the secular power can have to appoint the persons , that shall either determine or execute matters of religion , to decide controversies of faith , to administer the sacraments , than if they resolved and maintain'd all this as expresly as the leviathan hath done . and in the same manner does the following text explain it self , if he hear not the church , let him be to thee as an heathen , and a publican ; if we will observe upon what subject our saviour was then discoursing , for though our author to make the matter appear the more ambiguous , has given us a large critical account of the words that signifie church in all languages ; if instead of that he had only minded our saviour's discourse , he must have seen that by the church here could be understood nothing but the christian church , this being one of the laws whereby he would have the subjects of his kingdom to be govern'd . but our author tells us that the notion of the christian church was not then understood , it being a thing to come , and it is not likely that our saviour in a matter of familiar and daily use , should direct them to such a means as no mortal man could possibly understand . to which it is very easie to answer , that all our saviour's discourses procede upon the supposition of the being of his church . he began at preaching the kingdom of heaven , and all his sermons and instructions after that , are but so many laws and institutions for its government , and therefore our saviour's words are so far from being doubtful or obscure , that they were not capable of being applied to any other society , than that which he was now establishing in the world. and whatsoever was the vulgar meaning of the word ecclesia , yet when used by our saviour , it can be applied to no other company of men but that of his church , and it was so far from being then a new word , or a new notion to the apostles , that our saviour had sometime before used the same expression to st. peter : upon this rock i will build my church , which he promised him as a peculiar reward of his forward faith. now it cannot be supposed that our saviour would make his promises to his friends and servants in unintelligible language , and therefore it must be supposed that the notion of the christian church was an intelligible thing . but if this will not do , our author proceeds , that this text gives no jurisdiction to the church , but only directs private christians how they shall behave themselves toward offenders ; as if the emperour should have made an edict , that if any subject should not submit to the decree of his prefect , he should be accounted by his fellow subjects as no member of the common-wealth ; this gives the prefect no new power , but only concerns the opinion of the people . very true , but it supposes his old power , and so if our saviour had antecedently vested his church with this power , this was no new grant but only a supposition of a former one ; if he had not , then this was their patent , when he refers his subjects to their judicature . but whatever may be the notion of the church , what is there , says our author , in the following words , let him be to thee as an heathen and a publican , that sounds like excommunication , either in the jewish or christian use of it ? nothing at all in the jewish , for heathens were never excommunicate as having never been of the society ; neither were publicans put out of the synagogue upon the account of their being publicans . but though heathens were not excommunicate persons , yet excommunicate persons were as heathens , and that is so plainly the meaning of the words that nothing but meer peevishness could have made the exception , and it is the same as if our saviour should have said of an apostate , let him be unto thee as an infidel , and our author should have replied upon him , how can that be ? when an infidel is one that was never a member of the church , and an apostate once was , and then as for the publicans , though they durst not at that time excommunicate them for that reason , for fear of the romans , yet it is notorious that they thought them worthy of it , and that they were esteem'd as no better than scandalous sinners , heathens , and idolaters . but this supposed too , it is no act ( says he ) of the church , but every private man , who was hereby permitted to treat the offender as a vile person . but this act of his supposes the power of judicature in the church , for this advice relates to the known power of the sanhedrin , that were wont to excommunicate refractory offenders , and thereby to put them into the state of heathen men : and such it seems was to be the authority of the apostles , who were the great sanhedrin in the christian church , as appears by the plain design of our saviour's discourse , when he refers all christians to their judicature , and commands them that if any man be obstinate against their authority , every man should look upon him as an excommunicate person , and by the sentence of the court reduced into the state of idolaters . but also by the words immediately following , whatsoever ye shall bind on earth , shall be bound in heaven . which words plainly declare a power of binding in the sentence of the church , and withall who the church is , viz. the apostles or governours of it , to whom our saviour addresses his speech , and vests them , and them alone with that authority in which he had before enstated st. peter , and promises to ratifie not the opinion of the people , but their acts of judicature , when the people appeal to their authority . but neither , secondly , ( says our author ) can these words relate to the christian excommunication , for what punishment could there then be in being accounted of as an heathen , when a great number of the primitive christians were heathens , or such as came into the church without circumcision . what in our saviours time ? did you not take a great deal of pains in the foregoing chapter , to prove not only that then , but during all the time of the apostles ; all christians were jews , but now it will serve your turn , the greatest part of them were heathens . but not to insist too much upon such weak pretences , it is certain , that in our saviours time all that were not jews by circumcision were esteemed as heathens , i. e. idolaters , and vile persons , not fit to be admitted into their church or common-wealth , and therefore it can be of no other import in the christian church : our saviour here accommodating , as he does every where , the known customs of the synagogue to the constitution of his church , so that considering the vulgar manner of speaking at that time , i cannot understand , if our saviour had design'd to establish this power , in what other words he could have expressed himself with more plainness and less ambiguity , even to the capacities of the people . of the third text , math. 18. 18. whatsoever ye shall bind on earth , &c. though it is answer'd already as appertaining to the second , our authors account is briefly this , that the words of binding and loosing , are either to be taken in their large sense of all manner of binding , but then it seems very strange to express one act of it by such comprehensive words , and it is like describing the ocean by a drop of water , or the universe by an atom . or if they are taken in the peculiar sense of the jewish writers , they then do not signifie any jurisdiction , but only declaring what is lawful , what not , or answering cases of conscience . to which i answer , that in whatever sense the words are taken , they will include in them the power of excommunication . in the larger sense they signifie jurisdiction , and all the parts , branches and appendages of it , and then the power of inflicting penalties , which ( as is well known , and our author has often observed ) gives force to all the rest , is to be understood in the first place . and therefore he might have spared his wonder , that so large a word should be taken in so narrow a sense , when that narrow sense necessarily infers all other things , that it does or can signifie . but however , to prevent this vain objection for the time to come , these words are not insisted upon as limited meerly to excommunication , but as a general donation of power , and therefore of this in particular , which is so considerable a branch of it . and that is it which we assert , that seeing by the power of the keys , the scripture so often expresses greatness of power , therefore the power that is exercised by vertue of them must carry with it the full force of obligation : so that the words mutually explain each other , for if by the keys given in the sixteenth verse is signified authority , then by binding and loosing , by which the acts of them are expressed in the eighteenth verse , must be understood authoritative obligation ; for though the word binding simply put may not infer authority , yet binding by the keys , signifies the same thing as binding by authority . and this would have prevented our authors other notion ( of which some learned men are so very fond ) of binding only by answering cases of conscience , because , though binding alone may signifie only so much , yet binding by the keys must signifie more . but it is notorious , that the word it self no where in the old testament signifies any other binding than by legislative or judicial obligation , and whereas it is pretended that in the talmudical writers it signifies only an interpreting of laws without jurisdiction , it is so palpable a mistake , that in them it can signifie nothing less than authoritative obligation , when it is so evident that their rabbies equal'd their interpretations to the law it self , and bound them upon the consciences of men , by vertue of the divine authority , and under penalty of the divine displeasure . but however if our saviour constituted his apostles to be only doctors and casuists , yet he has annexed authority to their office by the promise made at their instalment , that whatever they bind on earth shall be bound in heaven , for i am sure all binding there is obligatory ; so that it seems if they are casuists , they are authoritative casuists , and that is the same thing as if they were endued with proper jurisdiction . and now having , as i suppose , sufficiently vindicated these texts , i cannot but remark it as some defect of ingenuity in this learned gentleman , to have wholly omitted one text more , which he could not be ignorant to have been as commonly as any of the other insisted upon in this argument , and if he would have taken notice of it , would have prevented his evasions . and that is st. john , chap. 20. v. 21 , 22 , 23. as my father hath sent me , even so send i you . and when he had said this , ●e breathed on them , and saith unto them , receive ye the holy ghost ; whosesoever sins ye remit , they are remitted unto them ; and whosesoever sins ye retain , they are retained . here our saviour gives his apostles the same power that he had received from his father , and then for the discharge of it , the same ability wherewith himself acted , and lastly declares to them wherein lay the exercise of it , and what were the effects of it , forgiving and retaining of sins , which answers to the power of binding and loosing in the other gospel . and this if attended to , would have prevented that poor slender notion , that the power of binding and loosing signifies only the office of interpreting , or declaring what is lawful , what unlawful ; for to retain , or remit sins ( as the truly pious and learned dr. hammond observes ) will not be to declare one mans sins unlawful , anothers lawful , which it must do if this interpretation be applied to this place . after all this , it will be but superfluous industry to spend pains upon our author's conceit , wherewith he concludes this chapter , viz. that the authority of the church arises from meer consent or voluntary confederacy , for beside as i have shewn , that all such confederacies are upon his principles downright rebellion , it is manifest that if our saviour appointed officers over his church and vested them with a power of government , that then he has brought all the members of it under an obligation to submit to their authority antecedent to their own consents . but though we had no such clear evidence of this divine institution , yet i am sure we have not the least footsteps in antiquity of this confederate discipline . he tells us indeed of compacts and covenants , that the primitive christians are said to have made among themselves ; but he could have told us too , that these compacts were nothing else but the celebration of the eucharist , at which they were wont , as all devout men do , to renew their vows and resolutions of obedience to the laws of their religion . and this confederacy , we all know , is founded upon a divine institution , and not only this , but all other assemblies for the publick worship of god. to which all christians are bound by an obligation higher than meerly their own consent ; and such a confederation we grant the church still to be , a company of men covenanting among themselves to worship god according to the ordinances , and obey him according to the laws of the gospel . but then they are bound by the command of god , both to take this covenant , and to keep it . and this is all the confederacy i know of ( unless we must believe celsus his calumnies , for he too is quoted upon this occasion ) in the primitive church ; so that whereas our author every where compares the confederate discipline of the christians with that of the jews in their dispersions , it is manifest that the jews had no other engagement beside their own mutual consent , whereas the christians were particularly obliged to enter into their confederacy by god himself ; and this difference is so manifest , that i shall say no more of it . and now having thus firmly establisht the churches power upon divine right , that supersedes all farther enquiry into the practice of after-ages . for in matters that are determined by law , all presidents are either nothing to the purpose , or to no purpose , if they are against the command , they are nothing to the purpose , being only so many violations of the law. if they are for it , they are to no purpose , because they derive all their goodness and authority from the law it self , and therefore can give it none . thus if the power of excommunication be founded upon the command of god , the contrary practice of all the princes in christendom is of no weight against the word of god ; if it be not , the practice of all the churches in the world can never establish a divine command . so that the controversie concerning matters of fact from the reign of constantine to our own times , the matter of law being already clear'd from our saviour's time , carries in it more of ostentation than usefulness . but because our author has been pleased to prosecute it so largely , and with so much learning and confidence , we are obliged to follow him , especially when it is so notorious even from his own relations , that the whole practice of christendom , unless perhaps in some enormities of the worst and most barbarous times , runs directly cross to his design . first then , he presents us with many instances out of the imperial law , whereby the emperors exercised this authority themselves , but to all this himself immediately gives a sufficient answer without making any reply , viz. that such excommunications were meerly declaratory , whereby they only declared their detestation of such persons or doctrines , or rather declared their assent to the sentence already denounced by the church ; for i do not find that they ever made any new ecclesiastical laws of their own , but only adopted the canons of councils into the laws of the empire , and added to the anathema's of the church , what civil penalties they deem'd most sutable to the offence . the theodosian code is an excellent collection of the constitutions of sixteen emperours ab anno dom. 312. or the first year of constantines conversion , ad annum 438. when it was compiled by the command of theodosius junior , in all which i think i may safely challenge any man to assign one law relating to religion , that was not antecedently determin'd by some council . almost all the laws of this nature are contain'd in the 16th book under their several titles , de fide , de haereticis , de apostatis , &c. in all which , whoever will be pleased to peruse them , he will find that the several emperors enacted nothing but meerly in pursuance of ecclesiastical canons , adding for the most part to excommunication in the church the punishment of outlawry in the state. thus for example , theodosius the great , in that famous ecclesiastical edict , published by him in the second year of his reign , and the first of his baptism ( and therefore stiled by the interpreters of the justinian code , filiam primogenitam ) only established the nicene faith. ut secundum apostolicam disciplinam evangelicamque doctrinam patris & filii & spiritus sancti unam deitatem sub parili majestate & sub piâ trinitate credamus . and when the year after , he published another edict to the same purpose , he vouches his law by the authority of the nicene council , as may be seen tit. 5. de haereticis , leg. 6. so that his design was not to make any new law , but only to abet an ancient law of the church with a civil penalty , as he concludes his edict , that offenders against it should not only be obnoxious to the divine veneance denounced by the council , but should also be punished at the emperors pleasure , for that i suppose to be the meaning of motûs nostri ultione plectendos . but the most express ratification of the canons of the church , is that edict of theodosius the younger , to the governour of the eastern illyricum , anno domini , 421. omni innovatione cessante vetustatem & canones pristinos ecclesiasticos , qui nunc usque tenuerunt , per omnes illyrici provincias , servari praecipimus : tum si quid dubietatis emerserit , id oporteat non absque scientiâ viri reverendissimi sacrosanctae legis antistitis urbis constantinopolitanae ( quae romae veteris praerogativâ laetatur ) conventui sacerdotali sanctoque judicio reservari . 't is not material , whether this law refer to the canons of the general councils , or to the particular canons of that province , which is a dispute among learned men : for be it this or that , it is manifest that the emperor design'd to follow the decrees of the church , and to refer ecclesiastical controversies to its own judgment and determination . having intimated this account of the theodosian code , i need add nothing of the justinian , because it only repeats all the laws of the former that were not obsolete , as may be seen not only by comparing the books themselves , but by that exact collation of their titles and constitutions , that is prefixed to gothofred's edition of the theodosian code . and as for his own novels , he frequently makes particular reference to the canons of the church , challenging to himself a power of punishing offences against the ecclesiastical canons by vertue of this one general law , which he declares to have been the sense of himself and his predecessors , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the canons of the church ought to have the force of laws . and accordingly he begins his laws , concerning ecclesiastical matters , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : we enact that the canons of the church , i. e. the four first general councils shall be received into the number of our laws . and by that edict alone , if there had been no other , they were all constituted laws of the empire . and according to this principle he declares in the preface to his 83 novel that he only follows the ancient canons and constitutions of the church . and particularly in his 137 novel , where he endeavours the restitution of ecclesiastical discipline , he only enjoyns the observation of the thirty sixth apostolical canon , viz. that the bishops of each province meet twice a year for the more effectual government of the church , and this he professes to do , not as author , but as protector of the ecclesiastical laws ; and therefore in the preface to this novel , he challenges to himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the power of legislation in reference to the civil laws ; but in reference to the laws of the church , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the power of patronage , or protection . this seems to have been the constitution of the church in those happiest and most flourishing ages of it : whereby it appears that the emperours of those times were so far from assuming the power of excommunication to themselves , that they would not so much as abet any matter of religion with their civil sanctions , that was not determin'd beforehand by the spiritual power . whether they ever exceeded their own bounds , i think not my self obliged to enquire , they being lyable to that , as well as to other mistakes and misearriages of govenment . though i remember not any instances of that kind till the latter and degenerate ages of christendom , when barbarity was introduced by the incursions of the goths and vandals and other salvage nations . it is enough to my purpose , that the power of the keys in the church was acknowledged by the christian emperours from constantine to justinian ; and it is more than enough , in that whether they own'd it or not , it was setled by our saviour upon the apostles and their successors to the end of the world. but secondly , emperours , kings and princes have limited the ecclesiastical order in the exercise of this power , and assign'd them either larger or narrower bounds of jurisdiction , as they judged most consistent with reasons of state ; by which they evidently declare what was their opinion of the censures of the church , for if they had supposed church-officers to have acted by a divine authority , they durst never have presumed to set bounds to the power of god by their own arbitrary decrees as if it were not possible for the governours of the church to go beyond their commission , and under pretence of a divine authority , encroach upon that power that god has committed to princes . which if they can do , and some have done , what affront is it to the authority of god himself to restrain his ministers within those bounds of jurisdiction that he has prescribed to them ? nay , is not this very thing a very plain confession of a distinct authority , when to limit a power supposes it ? so that it is so far from being any argument of their disowning the divine institution of an ecclesiastical power , that 't is a demonstrative and undoubted proof of their acknowledgment of it . this being granted , i shall not concern my self to enquire into the warrantableness of the several precedents alledged , though most of them relate only to the restraint of dilatory , vexatious and uncanonical proceedings ; for my only business is to gain the suffrage of the princes of christendom to my cause , for which i am no ways bound to prove them free from all errours and miscarriages of government : so that if they might at any time bear too hard upon the power of the church , especially when the church has given them too much reason so to do , that is so far from being any prescription against its due exercise , that it is a declaration of these princes that have been most unkind to it , that they own its power , provided it be kept within its due bounds . but what the general sense of christendom has been concerning the distinction of the civil and ecclesiastical powers , sufficiently appears by those great differences , that have been raised about the bounds of their jurisdiction . and though the christian emperours have of later times been forced from time to time to struggle against the encroachments of the bishops of rome , yet they never question'd ( that i know of ) the divine right of their episcopal authority . and therefore neither here shall i concern my self to examine the particular precedents pleaded by both parties for the advancement of their respective powers , when it is certain that both powers may , and often have exceeded their just limits , which yet is such an inconvenience , that , considering the passions and partialities of men , is utterly unavoidable . and we cannot expect that god should give such laws , as that it should not be in the power of humane liberty to break them , for then the laws were given to no purpose ; it is enough that they are sufficient to guide those , that will resign themselves to be govern'd with honesty and integrity ; and it is not in the power of laws to effect more . so that it is a very frivolous objection , much insisted upon by some ill-minded men , that seeing the competition of these two powers has been occasion of creating so many mischiefs and inconveniences to christendom , it were better that one of them were removed ; which , beside the bold way of arguing , that because they think in their great wisdoms that god ought not , that therefore he has not constituted two distinct powers ; it is such an objection that no constitution can possibly avoid : for which way soever the government of the world may be setled , there is no remedy but that through the corruption and folly of mankind , it may and often will be liable to abuses . and particularly in this case there is no difficulty in discerning the bounds that god has set to these two powers , if men would be honest and upright ; and if they will not , it is no fault of the law that they will break it : for christianity is wholly founded upon the doctrin of the cross , which obliges them in all cases , either to obey or to suffer peaceably . so that how great soever the authority of churchmen may be , there is no danger of its interfering with , or entrenching upon the prerogatives of princes , unless they misuse it ; and if they do , as they go beyond their commission , so they deserve their punishment in this l●fe among the worst of rebels and traytors , and are sure to have it in the next . for as their power is not only purely spiritual , void of all temporal force and coercion , so are they in the first place , and above all things forbidden to use any violence , or raise any disturbance against government . so that if any prince think good to oppose them in the execution of their office , and to punish them for so doing , they are not to oppose him , but only to sacrifice their lives in justification of their cause and submission to his will , and for so doing , they shall have their reward . but if they shall make use of any other weapons whatsoever , beside prayers , and tears , and sufferings , they then suffer deservedly as disturbers of the publick peace : and so much the more in that they have been so expresly forewarned by our saviour , that whosoever shall draw the sword in his cause , shall be sure to perish by it . and as upon this principle he founded his church , so upon it his apostles built it , when in pure obedience to his command , they preached the gospel all the world over . and if any prince were pleased to countermand them , they did not plead any exemption from the government , much less did they libel it , but only represented the innocence and justice of their cause ; and if he were not satisfied , declared their readiness to submit to his pleasure and the penalty of the law. and in this they enjoyed no other exemption from the prerogative of princes , than what is or ought to be chalenged by every private christian , who is indispensably bound to make profession of his christian faith ; and if the laws of his country so require , to seal it with his blood. this was the constitution of the church , and the practice of it in its first profession ; and is the constitution of the church of england in its reformation . for whereas a foreign italian bishop had for a long time usurped wel-nigh all , both secular and spiritual power into his own hands , and by an exorbitant abuse of it had enslaved the prince and empoverished the people only to enrich himself and his own courtiers ; they that were concern'd , after long patience and much provocation , at last resolved ( upon what motives concerns not us ) to resume their rights . the king that power which was exercised by the kings of judah of old , and by christian kings and emperours in the primitive church : and the bishops that power wherewith they were as immediately entrusted by virtue of our saviours general commission to the apostolical order , as any other foreign bishop or bishops within their respective diocesses whatsoever . and to prevent all jealousie in the prince , lest they should play him the same game that his holiness had done , who in ordinc ad spiritualia , had finely stript him of almost all his temporal jurisdiction , by excepting all ecclesiastical , both persons and causes , from his cognizance . they therefore freelv declare him supreme governour , first , over all persons , so that no ecclesiastical subject might as formerly appeal from his tribunal . and in all causes , so that every subject whatsoever was bound to submit to his decrees and determinations , so far forth as either to obey his laws , as long as he own'd and protected true christianity , as the christian bishops of old did to the christian emperours . or if he opposed it , chearfully and peaceably to submit to their penalties , as they did to the roman persecutors . and whereas from the precedent of the apostles in the first council at jerusalem , the governours of the church in all ages enjoyed a power of making canons and constitutions for discipline and good order , yet by the example of the primitive church , they submitted the exercise thereof to his sovereign authority , protesting in verbo sacerdotis , as it is stated in that famous act called the submission of the clergy : that they will never from henceforth presume to attempt , alledg , claim , or put in ure , enact , promulge , or execute any new canons , constitutions , ordinances provincial , or other , or by whatsoever other name they shall be call'd in the convocation , unless the king 's most royal assent and license may to them be had , to make , promulge , and execute the same ; and that his majesty do give his royal assent and authority in that behalf . whereby they do not pass away their power of making ecclesiastical canons , but only give security to the government , that under that pretence they would not attempt any thing tending to the disturbance of the kingdom , or injurious to the prerogative of the crown . which in truth is such a submission as all the clergy in the world ought in duty to make to their sovereign , at least in gratitude for his protection , and that without any abatement or diminution of their own authority , viz. the standing laws of christianity being secured , to submit all other matters to his sovereign will and pleasure . whereby as they would bring no damage to the church , in that this power is exercised meerly in matters of order and discipline ; if the prince did not approve of their constitutions , it would be no difficult thing to provide for decency some other way ; so they would bring great security to the state , when the prince was assured that under that pretence , they would not ( as the roman clergy had done ) distu●b or undermine his authority . and as they parted not with their spiritual legi●lative power , so not with any other power proper to their function ; as the power of preaching the christian religion , administring the holy sacraments , and conferring holy orders neither did any prince in the least ever claim , or exercise any of them . and because the romanists in the beginning of the reign of queen elizabeth , made a mighty noise with this objection , as if by virtue of her supremacy her majesty had challenged a spiritual or ministerial power in the church , the queen has with great indignation disown'd any such power , and defied the calumny . and yet when she had made her disclaimour of any spiritual power in the church , she parted not with her royal supremacy over those that had it , as we are particularly instructed by our church in her 37th article . where we attribute to the queens majesty the chief government , by which title we understand the minds of some dangerous folks to be offended , we give not our princes the ministring either of god's word or the sacraments , the which things the injunctions lately set forth by elizabeth our queen , do most plainly testifie ; but that only prerogative which we see to have been given always to all godly princes in holy scriptures by god himself ; that is , that they should rule all estates and degrees committed to their charge by god , whether they be ecclesiastical or temporal , and restrain with the civil sword the stubborn and evil doers . and lastly ( to mention no more ) whereas the witty and learned cardinal perron run upon the same mistake ( and it is a mistake that they all wilfully run upon ) king james in his reply , le ts him know that though christian kings and emperours never arrogated to themselves a power of being sovereign judges in matters and controversies of faith ; yet for moderation of synods , for determinations and orders establisht in councils , and for discipline of the church , they have made a good and full use of their imperial authority . and that for this very good reason ( that very much concerns all princes ) that they might see and judg whether any thing were done to the prejudice of their power , or the disturbance of the commonwealth . and much more to the same purpose . and therefore for further satisfaction , i shall refer the reader to the excellent discourse it self . it is enough that i have given a plain and easie account of the distinct powers of church and state , and shewn that whoever denies the distinction , disowns christianity , that our saviour has vested his church with a power peculiar to it self ; that the church has in all ages exercised it , that the christian emperours never denied it ; and lastly , that the church of england , and the reformed princes thereof have remarkably own'd it . but , thirdly , constantine and his successors took upon them the title of pontifex maximus , to which according to the constitution of the roman empire , appertain'd the supreme ecclesiastical jurisd●ction . by virtue of which authority they granted to the church , among other priviledges , this power of excommunication , in the same manner as claudius , and other heathen emperours , gave leave both to jews and christians , to govern themselves by their own laws and customs . and though the emperour gratian refused to wear the pontifical habit as a piece of pagan superstition , yet it no where appears that he refused the dignity it self . and this discourse our author prosecutes with much zeal and learning . but what do these men make of the christian church , or rather of christ himself , that he should make no other provision for its government , than to leave it wholly to the superintendency of heathen priests ? this is such a wild conceit in it self , that i must confess i could never have imagin'd any learned man could ever have made use of it against the constitution of the christian church . and yet this learned gentleman is not only serious , but vehement and confident in it ; he urges it over and over , and though he repeats every thing that he says , so that indeed one half of his discourse is nothing but a repetition of the other , yet here he doubles his repetitions , and every where lays this principle as the foundation of the practice of all after times . but can any man believe that constantine the great took upon him the power of government in the christian church , if he really believed in christ himself , by virtue of a power derived from the usurpation of julius caesar ? or that he could imagine that the heathenish priestly power belong'd to him after his owning christianity , when by that , the whole frame of the old roman religion was declared to be idolatrous ? so that the roman high priest was nothing better than the supreme head of idolatry . an honour certainly which no christian emperour would be very fond of astuming to himself . julian indeed challenged both the title and the dignity as the greatest ornament of his imperial crown ; but the reason was , because he was so vainly fond of the pagan religon . but how any man of common sense , that had renounced paganism , should yet own himself high priest by virtue of that religion that he had renounced , seems too great a contradiction for any man of common sense to believe . but what if they accepted of the title ? ( as our author very well knows they did of divinity it self ) or rather what if it were customarily given to them by others ? for i met with no other monuments of it , but some old complemental inscriptions , so that it being a customary title of honour , it might easily for a time pass in the crowd of the other imperial titles . for it seems it continued not long , being rejected by gratian , who lived about fifty years after the conversion of constantine . and though our learned author affirms , that the pious emperour only refused the vestment , but not the dignity ; it is very obvious to any man of much less understanding than himself , that the emperour could have no reason to refuse one but for the sake of the other : for the case is plain , that there was no superstition in the vestment , but only upon the account of the office , and for that reason there was little if any use of the title afterwards . but lastly , the power of judicature was first granted to the bishops by the favour of the christian emperours , and especially by an edict of constantine the great , whereby he grants the bishops a full power of hearing and determining all causes civil as well as ecclesiastical , and withal declares their decrees to be more firm and binding than the sentence of any other judicature , and from this great indulgence of the emperour , it is not to be doubted but that among other forensique penalties they made use of excommunication . of the inference i shall give an account by and by , but as for the edict it self , if it could do any service to our authors design , it at last proves supposititious , as is fully proved by gothofred in his excellent edition of the theodosian code , his reasons are too many to be here recited , i will give but one for all , viz. that this law is contrary to all the laws of the roman empire ; for though several emperours do in their several novels give the bishops power to decide causes by way of arbitration or the consent of both parties , which power they enlarged or contracted as they pleased , and to this all the other precedents produced by our author relate ; yet that one party should have liberty of appeal from the civil court at any time before judgment given without the consent of his adversary , is such a wild and extravagant priviledg , as is inconsistent with all the rules of the imperial law. and yet that is the only design of that edict . quicunque itaque litem habens , sive possessor sive petitor erit , inter initia litis , vel decursis temporum curriculis , sive cum negotium peroratur , sive cum jam coeperit promi sententia , judicium eligit sacro-sanctae legis antistitis , ilico , sine aliqua dubitatione , etiamsi alia pars refragatur , ad episcopum cum sermone litigantium dirigatur : which i say is such an absurd liberty as would utterly destroy all the power of the civil magistrate , if the humour or perversness of any man could so easily baulk their sentence . but beside the absurdity of the law it self , there is no such edict extant in the justinian code , nor any mention of it in any ancient writers of ecclesiastical history . for as for that passage of sozomen , l. 1. c. 9. in which some learned men fancy they find some footsteps of this law , it is quite to the other purpose that i but now mentioned , viz. the bishops power of determining causes by the mutual consent of parties . when this edict was forged , and by whom it is uncertain , but it is probably conjectur'd by gothofred from the barbarity of its stile , and great likeness of it to that of constantines donation , to have been forged in the same shop and by the same hand . but if this edict were as true as the rest are , which give bishops power to sentence causes praeeunte vinculo compromissi , yet where do we find any edict for enabling them to enforce their decrees by excommunication ? not one syllable of that in all the roman laws , but on the contrary the civil magistrates and their officers are commanded to put the bishops sentence in execution . is it not then a very forced way of arguing , that because the roman emperours granted the christian bishops some jurisdiction , they must of necessity have granted them the power of excommunication , though there is no such edict extant in all their laws ? they conferr'd many priviledges upon the clergy in the titles , de episcopis , ecclesi●s , clericis & de religione , yet there is nothing in both the codes , and all the novels , to vest them with any power of excommunication , and therefore as those other they enjoyed by the emperours favour not by any antecedent right ; so seeing they exercised this power , and that not by vertue of any imperial grant , it is evident that they received their authority from some other hand . so that to conclude , there cannot be a more pregnant argument against our author's opinion than the body of the imperial law , in which there is not one instance recorded , that ever any emperour pretended to this power himself , or granted it to his bishops ; for from thence it unavoidably follows , that if they had it at all , they had it from some other commission . and thus am i come to the conclusion of this argument , for though there are many precedents of latter times , yet i am not concern'd to justifie what was done by huns , goths , and vandals , whose practices were the meer effects of ignorance and barbarity ; and oblige us rather to pity than to follow their examples . part ii. having hitherto treated with the false pretenders to the church of england , i come now in the last place to treat more amicably with some of its mistaken friends , and they are those that own a government in it , but without governours ; allowing indeed that there ought to be some sort of government establish'd in the church , but then they deny any particular form of it to have been settled by divine right , or apostolical constitution , and leave it wholly to the choice and determination of humane authority . so that though the church of england happen to be at present govern'd by bishops ; and though upon that account we may owe duty and subjection to them as our lawful superiours , yet they are not set over us by any divine commission , but purely by his majestie 's good will and pleasure , who at his restitution to his kingdoms , might have forborn to restore the then abolish'd order of bishops , and instead of that have establish'd some other form of government , that he judged most suitable to the present state of things ; which if he had done , that then had been the church of england . now the birth of this opinion seems to have happened on this manner . mr. calvin having founded his geneva platform upon divine institution , as he particularly does in the fourth book of his institutions , chap. 11. though some men , that are more his disciples than they are willing to own , are pleased to deny it . and in pursuance of this decree , beza and all the other first apostles of his church having spent all their pains in endeavouring to make it good out of the word of god , the learned men that came after them , both in the french and dutch churches , because they must needs go beyond those that went before them , proceeded to advance the argument from scripture to antiquity ; and have with infinite industry sifted all the writings of the ancients , to prove that there was no other form of government in the church but by presbyters in the first ages of it , next and immediately after the apostles . the chief labourers in which cause among many other less learned , were blondel , salmasius , and dallé , who spent the greatest part both of their life and learning , upon this argument . but they proceeding for the most part in a sceptical and destructive way , not so much relying upon the testimony as impairing the credit of antiquity , which it seems they supposed the best way to maintain their argument , this soon gave occasion to some learned men conversant in their writings , to conclude against all pretences to the divine , or apostolical institution of any unalterable and perpetual form of church-government whatsoever , and so to think of allaying those controversies about a jus divinum , that had been lately and still were managed among us with so much heat and noise , by leaving it ( as they say our saviour and his apostles did ) to the prudence of every particular church to agree upon its own form , as it judgeth most conducing to the end of government in that particular church . this is the state of the question as they determine it , and the opinion is grown popular and plausible , in great vogue both among the learned and unlearned , and is almost become the rule and standard of all our ecclesiastical polity . in so much , that there are many worthy gentlemen ( as any one may observe in his ordinary conversation ) that were stout and loyal confessors to the church of england under its sufferings , that at this time look upon it as an arbitrary and indifferent thing . and therefore in pursuance of my design in behalf of the church of england , i am obliged to examine the reasons and principles upon which it is founded , and to shew that it is so far from tending to the peace of an establish'd church , that it is destructive to the being and settlement of all the christian churches in the world. and though here i have many learned worthy men for my adversaries , yet i hope to manage the dispute with that candour and integrity , that none shall have any reason to complain of any more unkindness , than what is absolutely necessary to my doing right to the church of england . and this i am sure can give no offence to good men , how much soever i may chance to cross with their particular sentiments and opinions . and as for bad men ( for there are of both sorts engaged in the opinion ) i were not true to my own integrity , if i suffered my self to be in the least swayed by their good or bad opinion ; for i write not to please but to convince them , which i know as long as they continue bad is but to provoke them . and with this honest resolution , i now proceed to vindicate one of the most evident , but most injured truths in the world. and in it i shall be much briefer than at first i intended , for when we have lopt off all that is not directly pertinent to the enquiry , as we shall reduce the debate to a narrow compass , so may we easily bring it to a speedy issue . and therefore i shall purposely pass over all those things , that relate only to the occasional exercise , and outward administration of church-authority . and particularly that wide argument of dispute , whether the distribution of provinces and diocesses were through the roman empire , framed by the division of the civil government . for whether it were , or were not , that concerns not the question of the institution of a ruling clergy , but only the manner or fashion of administring their power when reduced to practice . for the extent of their jurisdiction , is is but accidental to the supremacy of their power , and whether the circuit of a monarchs government be little or great , it is all one as to the nature of monarchy . so that it is not at all material how the bounds of diocesses came to be assign'd ; how churches extended themselves from great cities into the adjacent territories , till they sometimes swell'd into provinces , and how bishops came to be subject to metropolitans , and metropolitans to patriarchs ; all which , and divers other particulars , though they are very copiously insisted upon by learned men in the present question , are yet altogether useless as to its determination , because they only concern the outward and accidental exercise , and have no reference to the essential form of church-government . so that the only thing concern'd in our present enquiry is , as mr. selden has rightly stated it , utrùm ex ipsâ purâ putâ origine , seu primâ ac merâ nascentis ecclesiae christianae disciplinâ , episcopalis seu ordo , sive dignitas , sive gradus , presbyterali seu sacerdotali , superior vel alius , aut ei neutiquam dispar seu idem fuerit habendus . that is in short , whether the church were at first founded in a superiority and subordination of ecclesiastical officers to each other , or a parity and equality of all among themselves ; so that if we can prove the preeminence and superiority of one order above all others in the government of the church from the beginning of it , we shall thereby make good all that is essential to that power and authority , that we challenge as proper only to the episcopal order and office . and this we doubt not but to perform with clear and demonstrative evidence from these three topicks . i. of our saviour's own express institution . ii. the practice of the apostles in conformity to it . iii. the practice of the primitive church in the ages next and immediatly after the apostles . and first , as to our saviour's institution it is manifest , that he founded his church in an imparity of ecclesiastical officers , in that he did by his own immediate appointment , authorize and set apart two distinct orders of men for ecclesiastical ministries , the twelve apostles , and the seventy disciples , whose office , if it were the same , to what purpose were they distinguish'd ? and why when a place was vacant in the apostolate , must one be substituted by divine designation to complete the number ? why should not one of the seventy without any further election , have served the turn , seeing he was qualified with an identity of office and order ? nay to what purpose should they be reckoned apart under different names and in different ranks , if there were no difference intended in their employments and commissions ? and why were they not all comprehended in one number , and ranged in one catalogue ? if the twelve were nothing more than the seventy , and the seventy nothing less than the twelve , to what purpose do we hear so oft of the twelve and the seventy , or of the seventy two ( for of that the learned dispute ) and not rather of the eighty two , or eighty four ? for do we think that our saviour would distinguish the officers of his kingdom by meer words and empty titles ? and yet the apostleship could be nothing more , if it carried in it no superiority of office above the seventy . some inequality we must discover , and that intended too by our blessed saviour himself , else shall we never be able to give our selves any imaginable account of their institution . and now , what clearer evidence can any man demand for a divine right of superiority and subordination of church officers , than our saviour's own express and particular institution ? yes ( say they ) but the inequality between the twelve apostles and the seventy disciples consisted in a superiority of order and office , not of power and jurisdiction . very good ! this grants all that we can desire or demand , to prove the supreme authority of the supreme order , because every superiour ecclesiastical order as such is authoritative , and therefore an eminency of order must not only infer , but include a superiority of power , seeing the order it self as such ( if it be any thing ) is the proper and immediate seat of authority , and all the jurisdiction of the bishop , whatsoever it is , is claim'd and exercised by vertue of his order . so that if the apostles were the highest order of ecclesiasticks , they were for that reason alone , though there were no other , the highest judicature . and in the same degrees of proportion that they were advanced above others in dignity of title , they were so in supremacy of power , because their dignity as such , is nothing elie but so much power in the church of god ; devest them of that , and they immediately return to the condition of ordinary and unconsecrated men : and the apostles themselves were no more than all other common believers , but by vertue of their commission to rule and govern the church ; reverse that , and they are degraded from their order , as well as stript of their jurisdiction . so lamentably do these learned men entangle themselves by distinguishing so vainly in this case between a superiority of order and power , when the one is not only the very ground and foundation , but ( to speak in the language of the schoolmen , from whom these metaphysical nothings are taken ) the very formality of the other , and the apostolical power is formally , and as such , the very same with the apostolical office. so little real difference is there in this distinction , that it is not possible to frame one in notion and conception , but whoever pretends to conceive one , must of necessity conceive both , or conceive nothing . and therefore i would very fain know wherein consists this superiority of order and dignity , without any superiority of power : for what do men mean by power , but a right to govern ? and what by order but a superiority of some as rulers and a subordination of others as ruled ? what then is the difference between an inequality of order and power , when they both equally signifie superiority and subjection ? and therefore these persons that relie so much on this distinction , would have done very well to have considered with themselves , wherein consists the essence of order when separated from power , which if they had done , they would soon have discerned , that they had only deceived themselves with an idle and an empty word . however it were worth their while , to define what it was that was peculiar to the apostolical order , beside the supreme government of the church , especially when ( as it is acknowledged by all parties ) the apostles enjoyed during their own lives , the supreme power in the government of the church , and that the parity of presbyters arose not till after their deaths , they having appointed no successors in their apostolical supremacy . from whence , what can be more apparent than that their office could not possibly consist in any thing less than a superiority of power over all the other pastors of the church . and now when our saviour himself has thus expresly establish'd the government of his church in an imparity of order and power , what farther prescript would men have for the continuance of his own establishment ? that alone is sufficient to prescribe to all ages and nations , and if any man shall dare to remonstrate to its obligation , he must have confidence enough to presume that he is indued with more wisdom , or entrusted with more authority than our saviour himself . for otherwise he cannot but think that he is obliged in conscience and modesty too , rather to esteem this model than any one of his own , or any others contrivance . yes , but though it be proved that the apostles had superiority of order and jurisdiction over the other pastors of the church by an act of christ , yet it must further be proved that it was christ's intention , that superiority should continue in their successors ; or it makes nothing to the purpose . for a bare divine command , say they , is not sufficient to make a law immutable , unless there be likewise expressed , that it is the will of god that it should always continue . no , no , you are too nice and shie of your obedience in this particular case , and may upon the same ground set your selves loose from all the laws of the gospel that are not enjoyn'd with an express declaration of their being immutable , and thereby you have quit your selves of the greatest part of your christian duty . for we shall find but very few precepts , either of our saviour or his apostles tied with this double knot , and it seems without that , they are not strong enough to tie any man to obedience . neither do i see how upon this principle , we can avoid that frivolous objection of the socinians against the perpetual necessity of the sacrament of baptism , viz. that seeing it was instituted by our saviour only to pass men from judaism and gentilism to christianity , it is therefore now of no necessity among christians , unless our saviour had declared , that it was his will and intention that it should always continue in his church . especially when this ceremony was taken up from the practice of the synagogue , where when any man had once renounced heathenism , and entred himself into the jewish church , it was never after repeated in any of his posterity , but they were all by vertue of their fore-fathers baptism , esteem'd as born in a state of holiness and regeneracy . but however this general principle is so far from truth and sobriety , that it is a plain thrusting our own presumptions upon the will of god , which being once declared , it binds us for ever , till himself is pleased to reverse it , his meer institution is its own perpetual obligation , and whatever he commands no power can take it off , but that which bound it on . and therefore it is a vain scrupulosity ( if i may call so sceptical a pretence by that name ) to require of him not only to fasten his laws by enacting them , but as it were to clinch them too by declaring their perpetuity . in all other cases but this , it is supposed that whatever he commands , he commands for ever till he declares the contrary ; for though his positive laws be revocable in themselves , yet being revocable only by god himself and his own power , since he hath already in his word fully revealed his will , unless therein he hath declared when their obligation shall cease , they continue irreversible . it therefore being once granted that the apostles had a superiority of jurisdiction by an act of christ , it plainly follows that without any farther declaration of its perpetuity , their power is irreversible . especially when the rule whereby we are left to judg of the mind and intention of the law-giver is the reason of the law , viz. that the reason continuing the law should remain in force ; though i cannot see of what use this should be to those who will give leave to demand no other reasons of any divine positive laws beside the will of the law-giver : for if that be the only reason of the law , then it is in vain to pretend to judg of it by any other . but yet however i shall close with them upon their own principle , and to save farther trouble , i would only put them to assign what particular ground and reason there was of establishing a superiority and subordination of church-officers then ; that is ceased for all succeeding ages of the church ; and till they can give themselves and us some competent satisfaction in this , desire them to acquiesce in our saviour's institution . but alas , this was never so much as attempted , and is manifestly impossible to be perform'd ; for that man no doubt would make wise work of it , that should undertake to give the world a satisfactory account of the particular grounds and reasons that should make an inequality of power in ecclesiastical officers necessary in our saviour's days , and needless ever since . but if this cannot be done ( as it is certain at first view , that it never can ) then certainly the meer institution of our saviour in a matter of so great moment to the church , is sufficient of it self to pass a perpetual and indispensible obligation upon all ages of it . and now upon these grounds that i have already obtain'd from our saviour's express institution , i need not dispute with our adversaries ( for that is one of their little shifts ) whether the missions of the apostles and the seventy , were only temporary . for whether they were , or were not , it is from thence evident what model of government our saviour framed for his church ; and that is all that is needful to my purpose . and therefore i will freely grant that our saviour's design in life-time , seems to have been not so much to found churches himself , as to have prepared and instructed his disciples , how to do it after his departure . so that he rather made a specimen of the constitution of his church , than erected any standing fabrick of it . for the foundations of it were to be laid in the evidence of his resurrection from the dead . and therefore we do not find that the apostles acted with a plenitude of power , till he had given them a new commission after his resurrection , and it is remarkable that in st. matthew 16. 19. he vests them with the power of binding and loosing in the future tense . but in st. john 20. 23. after his resurrection it is expressed in the present tense . then it was that he gave them that authority which himself had exercised whilst he remain'd on earth . but then , when immediately in pursuance of their new commission , the apostles thought themselves obliged to choose one into their order , to supply the vacancy made by the death of judas ; what can be more evident than that they thought the apostolical office by our saviour's appointment , distinct from and superiour to all other offices in the church ? so that it is manifest that the form observed by the apostles in the planting and governing of churches , was model'd according to our saviour's own platform ; and after that it is not at all material to enquire whether he only drew the model , or erected the building . but whichsoever he did , it is improved into an impregnable demonstration from the undoubted practice of the apostles , and from them the perpetual tradition of the catholick church , in that it is plain that they thought themselves obliged to stand to this original form of church-government . for the apostles ( we all know , and all parties grant ) during their days , kept up the distinction and preeminence of their order , and from them the bishops of the first ages of the church claim'd their succession , and every where challenged their episcopal authority from the institution of christ , and the example of his apostles . and now are we enter'd upon the second main controversie , viz. the authority of the apostolical practice , against which , three things are usually alledged : that neither can we have that certainty of apostolical practice which is necessary to constitute a divine right , nor secondly is it probable that the apostles did tie themselves to any one fixed course in modelling churches ; nor thirdly , if they did , doth it necessarily follow that we must observe the same . and the first of these is made out from the equivalency of the names bishop and presbyter ; secondly from the ambiguity of some places of scripture , pleaded in behalf of different forms of government ; thirdly from the defectiveness , ambiguity , partiality , and repugnancy of the records of the succeeding ages , which should inform us what was the apostolical practice . but as to the first , i shall wholly wave the dispute of the signification of the words , because it is altogether beside the purpose ; and if it were not , our other proofs are so pregnant , as to render it altogether useless . neither indeed would this ever have been any matter of dispute , had not our adversaries for want of better arguments , been forced to make use of such slender pretences . but how impotently salmasius , and blondel , who were the main founders of the argument , have argued from the community of the names , the identity of the office , any one that has the patience to read them over , may satisfie himself . as for my own part i cannot but admire to see learned men persist so stubbornly in a palpable impertinency , when from the equivalency of the words bishop and presbyter in the apostles time , they will infer no imparity of ecclesiastical officers , notwithstanding it is so evident and granted by themselves , that the apostles enjoyed a superiority of power over the other pastors of the church , which being once proved or granted ( and themselves never doubted of it ) to infer their beloved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or parity of the clergy from the equivocal signification of those two words , is only to out-face their own convictions and their adversaries demonstrations . for if it be proved , and themselves cannot deny it , that there was an inequality of offices , from the superiority of the apostles , it is a very childish attempt to go about to prove that there was not ; because there were two synonymous terms whereby to express the whole order of the clergy . but to persist in this trifling inference , as salmasius has ( who when he was informed of its manifest weakness and absurdity , would never renounce it , but still repeated it in one book after another , without any improvement but of passion and confidence ) is one of the most woful examples , that i remember , of a learned man's trifling , that has not the ingenuity to yield , when he finds himself vanquish'd not only by his adversary but his argument . neither shall i trouble my self with other mens disputes about particular texts of scripture , when it is manifest from the whole current of scripture , that the apostles exercised a superiority of power over the other pastors of the church , and that is all that is requisite to the argument from apostolical practice ; for as yet it is nothing to us whether they were presbyters or bishops , that they set over particular churches ; that shall be enquired into when we come to the practice of the primitive church , it is enough that they were subject to the apostles , for then by apostolical practice there was a superiority and subordination in church-government . and therefore i cannot but wonder here too at the blindness of walo messalinus , who in pursuance of his verbal argument , produces this passage out of theodoret , and spends a great deal of the first part of his book in declaiming upon it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . then the same men were call'd presbyters and bishops , and those that we now call bishops , they then call'd apostles , but in process of time the name of apostolate was appropriate to them who were truly and properly apostles , and the name of bishop was applied to them who were formerly call'd apostles . than which words ( beside that they contain the true state of the question ) there is scarce a clearer passage in all antiquity to confound his cause . for what can be a plainer reproof to their noise about the equivalency of words than to be told that it is true , that the words bishop and presbyter , signified the same thing in the apostles time , but that those that we now call bishops , were then call'd apostles , who exercised the episcopal power over the other clergy , but that afterward in process of time they left the word apostolate to those who were strictly and properly so call'd , and stil'd all other bishops ; who in former times were stiled apostles . what i say can be more peremptory against his opinion , that concludes from the equivalency of names , to the parity of power , than this , that notwithstanding the words were equivalent , yet the episcopal power was then in the apostles , whose successors in their supremacy came in after-times to be call'd bishops ? and if so , then is it evident that there was the same imparity of church-officers in the apostles time , as in succeeding ages . nay , our friend walo is not content to make this out for us only , as to the apostles themselves but as to their immediate successors , whom they employed in the settlement of churches , and to whom they committed the apostolical power for their government , and these too he proves were stil'd apostles , such as titus , timothy , epaphroditus , clemens , linus , marcus , so that not only the apostles , but the evangelists ( as they call'd them ) were distinguish'd from the other clergy , and endued with a superiority of power over their respective churches , and hereby we gain the authority of apostolical practice , not only for themselves , but for their companions and successors , which does not only extend our argument , but joyns together the practice of the primitive times , of which we have certain records with that of the apostles , and so prevents all their fond dreams of an unknown interval immediately after the death of the apostles ; for if these apostolical men supplied their places , it will be very easie to find out who supplied theirs . neither , thirdly , need i trouble my self with any long dispute concerning the obligation of apostolical practice , for whether or no meer apostolical practice be obligatory by vertue of their example , is very little material to our enquiry ; for some things are too trifling , or too transient in their own natures to deserve to pass into prescription ; but it is enough in this case , that what the apostles did , was in pursuance of our saviour's institution , and that in a matter of perpetual concernment to the church ; and they who require to the obligation of such an apostolical practice , an express law to declare their intention that it should bind for ever , are guilty of the same phantastick niceness as they that require the same for the perpetuity of every divine law , and therefore have been consider'd already . and for that reason i shall add nothing more to what i have already said as to this particular , than to grant that whatever the apostles either commanded , or practised upon some particular temporary and occasional cases , was not sufficient to found any universal and unchangeable obligation , because the reason of the precept was apparently transient , and the goodness of the action casual . but otherwise if there were any prescript , or practice of theirs ( though it were not founded upon any divine institution ) that did not relate to peculiar occasions and circumstances , but are or may be of equal usefulness to all places , times , and persons , that is a certain and undoubted evidence of their constant and unabolishable obligation . and therefore here i shall only put them to their former task to assign what particular ground and reason there was of establishing a superiority and subordination of church-officers in the times of the apostles that is ceased in all succeeding ages of the church , and till they can discharge this task , advise them not to depart rashly from so sacred and venerable a prescription . but that which improves the argument both from our saviour's institution and the apostles practice , into a complete demonstration , is the practice of the primitive churches , in the ages next and immediately succeeding the apostles ; for if the government of the church were by our saviour founded upon divine institution in an inequality of church-officers , and if the first governours of it thought themselves obliged to keep close to its original platform ; and if their immediate successors conceived themselves as much obliged to observe the same as imposed upon them by the command of christ , and deliver'd to them by the example and tradition of his apostles , that certainly may serve for a very competent proof of its necessity and perpetuity . now then as for the power and preheminence of the episcopal order , it is attested by the best monuments and records of the first and most remote antiquity ; and we find such early instances and evidences of it , that unless it descended from the apostles times , we can never give any account in the world whence it derived its original . and this brings us upon the main sanctuary of our adversaries , viz. the defectiveness of antiquity in reference to the shewing what certain form the apostles observed in settling the government of churches ; and here they run into a large common place , of the deep silence of antiquity and the defectiveness of the records of the church in the interval next and immediately succeeding the apostles . but here in the first place i must desire them to consider , that if this objection be of any force against the certainty of apostolical tradition in this particular , it will utterly overthrow all the testimony of the ancients as to all other matters of faith , and particularly as to the certain canon and divine authority of the scriptures , for if they are not ( as is pretended ) competent witnesses of the practice of the apostles , because of their distance from the time of the apostles , neither for the same reason are their reports to be relied upon with any confidence , as to the certainty of any of their writings . it is not to be expected that i should here reprent how false this exception is de facto , and how unreasonable de jure , either against the constitutions , or the authentick epistles of the apostles , it is enough that they stand and fall together , so that whoever opposes the divine and apostolical form of church government as delivered to us by the primitive church , does upon his own principles defeat and reject all the proofs of the divine authority of the holy scriptures , in that those sceptical grounds and pretences he is forced to urge against one , fall as dangerously on both . and this may serve to prevent and invalidate the force of their argument without answering it ; when if they should deal as rigorously in any other case as they are pleased to do in this , the most certain and undoubted records cannot escape the severity of their censure . though our comfort is that neither of them are liable to such wild and wanton objections , in that ( as i shall shew ) the tradition of the church was always constant and uninterrupted , and that there was no such chasm , as is pretended , between the times of the apostles and the next christian writers . for ( to say nothing here of the canon of the scriptures ) though the men of that age left us no formal histories and catalogues of the succession of bishops in all their several sees , wherewith some men unreasonable enough upbraid us , when it is so manifest that it was at that time too young for that care , in that as yet there was scarce any succession . yet were they no less than apostolical men that vouched the apostolical order and jurisdiction of bishops , and this one would think enough to satisfie any modest or ingenious man of their institution from the beginning . when it is asserted , or rather supposed by the very first writers of the church that were capable of attesting it . so that whoever can withstand their evidence , is proof against all evidence of matter of fact , and may , if he please , laugh at all the tales and legends that are told concerning the succession of the roman empire from augustus to constantine . but to wave all other parallel cases , that which i have already propounded is irrefragable , viz. that those men that beat about in the writings of the ancients to start sceptical pretences against the use and institution of episcopacy , would do very well to consider the consequences of this rude and licentious way of arguing . and ( as the reverend and learned doctor hammond long since remarked it ) they that so confidently reject the epistles of ignatius , shrewdly indanger ( if they will stand to their own principles ) the credit and authority of the sacred canon ; when these are vouch'd for the true and authentick epistles of ignatius , by as strong a current and unanimous consent of the fathers , as most of the canonical books of scripture . and therefore it is observable , that the proud walo messalinus does with the same ease and confidence , pish away one of the epistles of st. peter , as he does all these of this apostolical martyr ; and might in the same pert and pedantick humour , and with the same evidence of reason huff all the rest after it into the apocryphal rubbish . but because our adversaries main strength lies in this objection , and some ill-minded men will be hasty to seise on it for worse purposes than they intended , i shall consider it in its full force and glory , the defect then pretended is three-fold , as to places , as to times , as to persons . 1. as to places , and here they tell us we can have no certainty without an universal testimony . for if but one place varied , that is enough to overthrow the necessity of any one form of government , and therefore seeing we have not an account of what was done by the apostles in all churches , we can have no sufficient certainty of their practice . but certainly never was any thing so hardly dealt with as antiquity by these men ; for unless we could be certain that every thing that was done in the church 1500 years agoe was recorded , and made known to us by some unquestionable way , all that is recorded , be it never so certain and evident , can be of no use for our information . if this hard condition be put upon us , i must confess that we not only have no certainty of the primitive practice , but that it is impossible that we should have any either in that or any other record . but this certainly is too rigorous proceeding with the authority of precedents , that let us produce never so many , they shall signifie nothing as to their use , unless we can demonstrate that there never was , or indeed could be one contrary example in the world. but i am very apt to believe that all ingenuous men will be fully satisfied with this , that all the precedents that are recorded are for us , and therefore till our adversaries are able to produce some against us , to rest in the certainty of those records that are preserved , without a vain enquiry after what might or might not be in those that are lost . and therefore our adversaries in stead of making such wild and sceptical demands , if they would prevail upon the minds of men , should in the first place have proved the variety of apostolical practice , and that indeed would have disproved the necessity of any one form ; but that is a thing they never attempt . when therefore we have this uniformity of practice in all churches , whose settlement is known , it betrays an unreasonable partiality in men to put us upon giving an account of what st. andrew did in scythia , and st. thomas in india , for certainly all impartial men will be satisfied with the uniform practice of all the known churches of europe , asia , and affrica . and that is enough in answer to the first pretended defect of antiquity as to places . the second defect is as to times . and here they fall directly upon the credit of all ecclesiastical history , and in particular upon eusebius the father of it ; who , they say , lived at too great a distance from apostolical times , and wanted sufficient records for his information . but this i must answer that i know not any historian furnished with better and more certain accounts of the things they write of , than eusebius . the tradition of the church being conveyed down to him in the most uninterrupted and undoubted manner possible . st. polycarp , st. ignatius , st. clemens of rome , were familiarly acquainted with the apostles themselves ; irenaeus , tatianus , theophilus antiochenus , athenagoras , justin martyr , and many more converst with them , as they did with the apostles ; to these succeed origen , clemens , alexandrinus , tertullian , minutius faelix , lactantius , ar nobius , dionysius alexandrinus , gregorius thauntaturgus , st. cyprian , beside many other excellent writers , whose works he enjoyed , though some of them are since perish'd , who all lived in the first and second centuries after the apostles . now out of these eusebius collected his history , and to their genuine and undoubted writings ever refers himself to justifie his own fidelity , quotes no author for any matter of fact but what was done in his own age , as particularly in the beginning of the second book the reader is desired to observe , that he collected the materials of it from the writings of clemens , tertullian , josephus , and philo , and the same preface he might have set before every particular book . and as he always refers to good authors , so he rejects many things as counterfeit and spurious for this reason only , because he finds no account of them in the ancient writers . but beside the writings of the doctors of the church , and the epistles of bishops , the originals whereof were then reserved in the archives of their several churches , he made very great use of the acts of the martyrs , that were then preserved with great care and sacredness , though afterwards it being the most valued part of ecclesiastical history , it was the most improved into fabulous legends and stories . and beside all this he was furnished with many excellent materials of the first times ( which alone he could be supposed to want ) by hegesippus , who wrote five books of commentaries , of the acts of the church about the reign of marcus aurelius , which was scarce eighty years after the death of st. john. so that it is no better than a very rash censure of such an ancient and apostolical writer , to say that his relations are as questionable as those of eusebius himself in reference to those elder times , when he lived almost in the very eldest times , and so near to the apostles , that it was scarce possible that any matter of fact , that happened in that interval , could escape his knowledg . now last of all , the heathen records themselves were not a little useful to him , as himself informs us . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. in the●e times ( that is , about the reign of domitian ) the doctrine of the christian faith was so flourishing , that the heathen writers have left exact records of the persecutions and martyrdoms . as for eusebius his saying ( which is so triumphantly insisted on to blast the whole credit of antiquity ) that it is difficult to find out who were the successors of the apostles in the churches planted by them , unless it be those mentioned in the writings of st. paul , it is evident from his own words , that the difficulty arises not from the deficiency but from the too great plenty of successors . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for he had a thousand helpers , or as he was wont to call them fellow-souldiers . so that the reason why it is so difficult to assign whom he appointed to preside over the churches that he converted , is because he had such an innumerable company of followers , that whom he set over what churches , it is not possible to define , than as himself has happened to name particular persons , as timothy , titus , crescens , clemens , epaphroditus , &c. which alone are a sufficient evidence of the apostles care to settle successors in the greater churches . however this passage can by no means be made use of to blast the credit of antiquity as to the matter in debate , because it concerns not the uncertainty of the form of government , but only of the persons who succeeded in the apostolical form in some particular churches . and that alone is answer enough to the third defect as to persons , viz. that granting the catalogues of the first bishops to be defective , that is no proof against the certainty of episcopal government , unless at the same time that we cannot find the bishop , we could find some other form of government . nay further , those particulars that we have , are a sufficient testimony to the general truth that we assert , in that it is attested by all the records that are remaining , and that is enough to satisfie any reasonable or impartial man , especially when in the greater and more known churches we have as certain an account of the succession , as we have of the bishops of england from the reign of henry the viii , to charles the ii. but that concerns the argument of personal succession , which though i have prevented , i may consider in its proper place : at present in order to the confuting of this objection from the defect of time , i shall shew that we have as certain and uninterrupted a tradition of the matter in hand , as the most curious and diffident enquirer can demand for his full satisfaction . and first , what can be more ancient , or is more evident , than the testimony of clement of rome , in his famous epistle to the corinthians , where exhorting them above all things to peace and unity , which indeed was the main argument in the first writers of the church , one chief way that he propounds in order to it , is that every man keep his order and station , where beside the laity , he reckons up three distinct orders of the christian clergy , which he expresses by an allusion , as was the custom of the apostolical writers , to the jewish hierarchy , viz. the office of high priest , priest and levite . the passage is very full and pregnant . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the high priest has his peculiar office assign'd him , and the priest has his station bounded , and the levites have their proper ministries determined , and the lay-man is obliged to his lay-offices . my brethren , let every one in his place and order , worship god with a good conscience , not transgressing the settled canon of his duty according to the rule of decency . where it is manifest that he describes the several ministries of the christian church at that time , by alluding to the offices of the mosaick institution . for why else should he conclude with this exhortation ; [ and therefore , my brethren , let every one of you keep his own order , ] unless this distinction of officers concern'd the corinthian christians . so that though it be expressed by alluding to the ordinances of the old jewish institution , yet it is a description of the present state of the christian church among those to whom he writes , otherwise it were very impertinent to exhort them to keep those stations , if there were no such among them . but the great witness in this cause is that brave martyr st. ignatius , pupil to st. john , and by him ordain'd bishop of antioch , and chief bishop of asia , who whilst he was in his way to his martyrdom ( being sent from antioch to rome , to be devoured by wild beasts ) in his journey wrote several epistles to several churches , in which he gives such a plain account of the constitution of the hierarchy in his time by the orders of bishop , presbyter , and deacon , as plainly demonstrates it to have been of apostolical antiquity . and this is so evident that there is no way of avoiding the testimony but by flatly denying it : and therefore our adversaries will upon no terms allow these epistles to be genuine , and take infinite pains to prove them , if it be possible , supposititious ; so that this is become the great point in this controversie , and has been eagerly disputed by many learned men on both sides . the two last that engaged in it are a learned prelate of our own , and the famous monsier daillé , in whose books the whole cause is not only contain'd , but i am apt to think , decided . for though daillé was a person of more judgment , temper , and learning , than most of his brethren , yet they were strangely overborn by the strength of prejudice ; and it is plain to any man that ever look'd into him , that he was first resolved upon his opinion , and then right or wrong to make it good , and because he was well aware that these epistles alone , were so clear and full a testimony to the apostolical antiquity of the episcopal order , that they plainly prevented all attempts and arguments against it , he therefore set himself with all vehemence , and made it the business of his life to destroy their credit , and with infinite pains sifted all the rubbish of antiquity , to find out every shred and atom of a criticism , that might any way be made use of to impair their reputation . yet after all this drudgery , are his exceptions so plainly disingenuous and unreasonable , that they would fall as well upon any other ancient record whatsoever , not only that ever has been , but that ever could have been , though upon no other score than purely that of its antiquity . but this cause hath breath'd its last in this man , and this advantage we have gain'd by his zeal to maintain , and his ability to manage it , that it has put an utter end to this controversie , in that all his forces have been rebuked and overthrown with such an irresistible strength of reason and learning , that for the time to come we may rest secure that never any man of common sense , or ordinary learning , or any modesty will dare to appear in such an helpless and bafled cause . for the particulars i refer to the learned authors themselves , but as to the general argument , i shall give a brief and distinct account of it , and then leave it to the reader to judge , whether he could desire or contrive more evidence for the authority of any book , than is produced for the epistles of ignatius . st. polycarp then who was his particular friend and fellow-pupil under st. john , and st. irenaeus who was disciple to polycarp , give in full and clear testimony to the martyrs epistles polycarp sent a copy of them to the church of philippi , as appears both by his own epistle still extant , and by eusebius his quotation out of it , and that at a time when it was vulgarly known and commonly read in the churches of asia . polycarp's epistle was never call'd in question by any good author , was immediately attested by irenaeus , read with veneration in the churches of asia , even to the very time of eusebius and st. hierom. so that i know not what more undoubted or publick testimony monsieur daillé could demand for his satisfaction , and indeed it is hard to conceive what more effectual evidence could have been provided to secure their authority . for when st. polycarp's epistle was so universally known , it was impossible to corrupt it . and yet in this wild supposition , is monsieur daillé forced at last to shelter himself ; he allows his epistle it self to be of undoubted credit , and the greatest part of it to have been written by polycarp , but that a certain impostor a little before the time of eusebius , had foisted in that paragraph in which this passage concerning ignatius his epistles is found , which eusebius meeting with , he took it to be of the same credit with the rest of the epistle . which is all so very ungrounded and precarious , that with the same liberty he might deny , or destroy the validity of any ancient record whatsoever ; but beside this , the epistle was so publick , so exposed to the view of all men , so known to the learned and unlearned , that it were as easie to poison the sea as for a private man to corrupt it . or if he would attempt to do it , how was it possible for eusebius and all the world beside , to be deluded by so bold an imposture . does not eusebius himself inform us , that it was read in the churches of asia at the time of his writing ? did he not then know what was read there , and therefore if this passage were not read , could he be so stupid as to be imposed upon by one single private man against the authority of all the publick books , or if he were , could all the fathers , whom daillé will have to have followed his dance , be so prodigiously blind and careless as in a thing so known and common , to be deceived by him , and that no man ( if we may believe him ) should discover the mistake till nicephorus , who lived five hundred years after him ? but granting the testimony to be true , he denies it to be effectual , because polycarp only says that ignatius wrote epistles , but no where affirms that those we have are the true ones . so that it seems unless st. polycarp had written particularly against mounsier dail●é himself , and declared that those very epistles that he opposes with so much zeal , were written by his friend the martyr , it was not possible for him to give sufficient testimony to their truth . and yet that could not have been a more ample proof than this amounts to . for he declares not only that ignatius wrote certain epistles , but that himself made a collection of them , and this collection was seen by eusebius and others of the ancients . now when we consider the reputation of the martyr both for his acquaintance with the apostles , his eminent dignity in the church , the gallantry of his martyrdom ; when we consider the time and occasion of his writing , which was at the approach of his death , and as it were his dying exhortation to the churches ; when we consider how they were recommended by polycarp , whose epistle was publickly read in their assemblies ; is it any way credible that these true epistles should all perish before the time of eusebius , and other counterfeit ones rise up in their room , and among all those learned men that then were very inquisitive after ancient and apostolical tradition , none should ever discern or discover it ? nay , that eusebius , a man so throughly versed in all ecclesiastical antiquities , so conversant with the choicest libraries , should be so grosly and so easily cheated by a double imposture contrived in his own time , as to take the new invented epistles of ignatius , for the old authentick writings of that holy martyr , and then to vouch it by a forg'd passage foisted into polycarp , against the authority of all the vulgar books . so many hard suppositions , one would think , were enough to shame any modest man out of his opinion . the second witness to these epistles is st. irenaeus , whose testimony is no more to be doubted of than the former , being extant both in eusebius , and those pieces of irenaeus , that are preserved down to our times , though most of his works are perish'd . but to this monsieur daillé answers that irenaeus cautiously expresses his quotation of the holy martyr by dixit , and not scripsit , and thence conjectures that he quotes it only as a saying or apothegm , and not as a citation out of his writings . but , ( 1. ) there is no record of any such saying as this , neither in that particular quotation , that is preserved , could we know whom irenaeus means , did we not find the same sentence in ignatius his epistle to the romans , so that it is a vain and a frivolous thing to forsake that , and to fetch the business from unknown and unheard of reports . and. ( 2. ) this is the very form of all irenaeus his quotations , who never uses the word scripsit , but always dixit . but then why does he not cite some testimony against the hereticks out of ignatius , in whom there were so many apposite to his purpose ? i answer for the same reason that he does not cite other as pertinent authors as ignatius . for out of all the ecclesiastical writers that lived before him , he has in his surviving works but four quotations , of which that out of ignatius is one . neither would this way of disputing have been at all pertinent in the days of irenaeus , when the hereticks against whom he wrote , allowed no authority to the ancient doctors of the church , but always recurred to certain wild apocryphal books of their own , and therefore it had been but a vain thing for irenaeus to have prest them with this topick . the next witness is origen , who quotes him by name , but against this testimony we have these two exceptions : first , that it is at too great a distance from the time of ignatius : secondly , that those writings , in which he is quoted are none of origens . first , as to the first we would grant the force of the objection , if this had been the first testimony in the cause ; but following polycarp and irenaeus , it proves the constant opinion of learned men before eusebius , and his impostor . secondly , it overthrows daillé's great conceit that these epistles appeared not till two hundred years after ignatius , whereas by his own confession origen writ within one hundred and forty years . thirdly , it cuts off the great pretence , that eusebius was the founder of this mistake , whereas it hereby appears , that if it were one , he only followed his predecessors in it . but the main of the controversie here is the second thing , whether those books ascribed to origen , in which ignatius is quoted , are really his , or not . daillé says , no ; but his learned adversary has with no less than evidence of demonstration proved they were , though if he had not done it , st. jerom has done it long since , who plainly tells us that himself translated them out of origen's greek into latine . and now after these i need add nothing of the testimony of eusebius and those that follow him , for if he be mistaken their authority is of no use , if he be not it is of little necessity , but that he is not , is demonstrated from these more ancient testimonies . though if any man desire more witnesses , i shall refer him to my learned author , who has summon'd them out of every age , from that in which the epistles themselves were writen , down to that next our own . but to all the testimonies of the ancients , what do our adversaries oppose ? irst , salmasius opposes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of nicephorus patriarch of constantinople , by which , says he , the authentick and spurious books of the church were distinguish'd , and among many others the epistles of ignatius are censured for apocryphal books . but to this it is replied by the pious , the reverend , and the learned , dr. hammond , that the opinion of one author , especially of later date ( for nicephorus lived not before the ninth century ) was not of weight and authority enough to oppose to the consent of so many ancient writers . secondly , that the word apocryphal , which is used by nicephorus , does not always signifie spurious , but it is very often used by ecclesiastical writers as opposed to canonical , and so is given to books , whose authors were never question'd , only to seclude them from the canon of the scripture . to the first it is replied by daillé , and that i must say with impertinency enough , that the authority of nicephorus is at least equal to dr. hammonds , as if the dispute were between them two , whereas the dispute was between walo and the doctor , who when he had produced the testimonies of the fathers of all former ages , could not but think it very hard that the opinion of one late writer should be opposed to all their authority . to the second he replies , that it is true that the word apocryphal is oftentimes opposed to canonical , yet it is very frequently too used by ecclesiastical writers as equivalent to spurious and counterfeit , and that therefore the doctor in vain takes refuge in the ambiguity of the word . but certainly , it is the manifest design of these men to tire out their adversaries with verbose trifles . for who could have expected this answer , that when walo had argued from the word apocryphal , as if it only signified spurious , and that when to the argument the doctor had answer'd that it no ways follows , because it as often signified not canonical ; who , i say , after this would have expected that his adversary should upbraid him with taking refuge in the ambiguity of the word , when the ambiguity of the word alone was not only a full answer to , but a clear confutation of the argument ? but he replies , secondly , that some of the books joyn'd with it are confessed by all to be supposititious , and therefore as they were censur'd for that reason , so must the ignatian epistles . but this is manifestly false , and though if it were true , it follows like all the rest . for the censure has no regard to their author , but whether spurious or genuine , to their authority , and only designs to shut them out from creeping in among the canonical scriptures . for that was the only danger it aim'd to prevent ; least the books that either were or pretended to be of apostolical antiquity should creep into the canon . and it is plain from the decree it self , that nicephorus intended nothing else than to determine the canonical books of scripture , and prevent all others that came nearest to them in age , from obtaining sacred authority . but , says daillé , pope gelasius when he defines what books are apocryphal , he does not confine it meerly to the canonical scriptures , but to all other ecclesiastical writers not allowed of , and therefore this must be the meaning of nicephorus . that is to say , that because gelasius in his decree determines what ecclesiastical books of what kind soever are to be reputed orthodox , what heterodox , that therefore nicephorus , when he distinguishes the canonical books of the new testament from the apocryphal , does not mean as himself declares , but must be understood in the sense of gelasius . and yet when all is done there is no such testimony , but the whole story is a meer dream of their own , who catch at any shadow that may seem to serve their turn : for , sirst , it is certain , that nicephorus was not the author of the stichometria . secondly , that the author of it , whoever he was , did not pass this censure upon ignatius his epistles . for we find in it only the name of ignatius , without any mention of his epistles ; which indeed cannot in daillé's sense be call'd apocryphal , because they were never esteem'd canonical . for that is the true original of the distinction , that whereas there were some books written by the followers of the apostles , as clemens , barnabas , and hermas , left these by reason of their nearness to the canonical books , should in process of time be reckoned with them , the church was careful to range them in a classis by themselves : and whereas there were many other books that pretended to be dictated by the apostles , and written by their disciples , lest they should gain the authority they pretended to , it concern'd the church to give them the apocryphal mark. seeing therefore ignatius epistles were never upon either of these accounts in any probability of being accounted canonical , it would have been a needless caution to refer them to the apocryphal catalogue . and though to ignatii daillé after his usual way of making bold with his quotations adds omnia : it is probable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be added as it is in another index of apocryphal books in the oxford library . it being the custom of some idle men of those times to make institutions of divinity , and then fasten them upon apostles and apostolical men , out of which as our learned author with great probability conjectures , was afterward made that collection , which goes under the name of apostolical constitutions . now these spurious pieces pretending to canonical authority , it was very requisite to prevent and discover the imposture . but whatever probability may be in this conjecture , of which we stand in no need , i am sure there is as little modesty as reason in salmasius his argument , when he opposes the single authority of nicephorus to the concurrent testimony of the ancients . but much less in daillès defence , especially when we consider with what state and confidence he ushers it in , ecce auctores habemus & multis ante nos seculis denatos , & ab omni contra hierarchiam suspicione semotos , qui omnia ignatii scripta rotunde ac sine ullâ haesitatione ad apocrypha relegarunt in stichometriâ georgio sincello in libro antiquissimo praefixâ . for what confidence can be more enormous than that when these epistles have been attested by some of the best of the ancient writers , ters , to pretend to destroy their authority by a multitude of writers , and yet produce but one , and he at the distance of seven hundred years . but the last aggravation of his confidence is , when he professes that he produces the authority of this stichometria not to prove his own opinion , but only to remove the prejudice of its novelty , and yet cite no other authors in its behalf . for all the rest of his proofs are drawn from negative authority , in which he is no more happy than in his many one positive testimony . for when he argues that these epistles were unknown to every writer that does not quote them , methinks it is an hard condition that he imposes upon all authors to cite all the books that they read . but , says he , because of that great authority that ignatius had in the christian church , when any christian writers had any fair occasion for it , it is very likely that they would have appeal'd to his authority , which because they have not done , we may justly presume that there were no such writings extant in their time . this is the whole force of his negative argument ; and yet when he comes to particulars , he is so unhappy as only to produce those authors whose custom it is to avoid this kind of quotations , as we have already shewn concerning irenaeus . and so for clemens alexandrinus , who though he is a great quoter of heathen and heretical writers , yet no where cites ecclesiastical authors , unless such as he supposed to belong to the sacred canon . and so for tertullian , who too is frequent in the testimonies of heathens , or hereticks , but scarce ever mentions any ecclesiastical writers , and when he does , it is not to prove or confute any doctrine by their authority . and this in the last place is the case of epiphanius , who makes no mention of a great number of ecclesiastical writers that lived before him , and when he does it in his book of heresies , it is only in an historical way , either to spare his own pains , or to justifie the truth of his own relations out of other histories , but never ( as daillé requires of him ) to prove the truth of his opinion . i mention no more of his negative men , who make a great shew in the contents of his chapter , in that they are alledged altogether impertinently to his purpose , because all those passages which he imagines they were obliged to have quoted , belong not to the ancient copies of eusebius , but are taken out of the late interpolations . and now comparing the testimonies on both sides , we may very safely turn any honest man loose to judg of the authority of these epistles , and that being once establisht , we can neither have nor desire a more ample testimony than they give us of the primitive practice of episcopal superiority . the holy martyr every where founding the peace and security of the church against schisms and heresies upon the bishops supreme authority , which he , as our adversaries fancy , magnifies so highly ( though not more than the other orders of the church in their respective function ) that they think that alone the main objection against the truth of his epistles . though in truth , setting aside all testimonies , the argument and spirit of them are no small proof of their genuine antiquity . being composed of two arguments peculiar to the first writers of the church ; a vehement zeal for unity , and a passionate sense of immortality . they were possest with a serious belief of the reality of our saviour's promises , and therefore they lived in this world purely , in order to the rewards of the world to come , and how earnestly the author of these epistles thirsted after it , no good christian can read without great pleasure , and being affected with some workings of the same passion . and as for his way of securing , peace , and unity in all churches by obedience to the bishops , and under them to the presbyters and deacons , ( for his fundamental rule was , that nothing was to be done without the bishop ) he derives it from our saviour's commission and promise to the apostles and their successors for ever , when he constituted them pastors of his flock , and promised to be perpetually assistant to them by his divine providence in the execution of their office. and therefore he does not refer the government of the church to them for the greater wisdom , greater learning , or any other natural advantages of the men themselves , but only upon the account of our saviour's express institution , who had sent them as his father had sent him , and had therefore engaged himself to be present with them to the end of the world , so that upon that security to follow the bishop was to follow christ , because he had undertaken to be the bishops guide . and this being the state of the case between ignatius and his adversaries , their objections will not reflect upon his discretion but our saviours integrity , and when the cause is brought to that , ignatius is secure , and if any man be pleased to raise any further controversie , it is only between our saviour and the leviathan . and there i am content to leave it . the next proof of the primitive and apostolical practice of episcopacy , that we meet with among the ancients is in the apostolical canons , i. e. a collection of the decrees of synods and councils between the time of the apostles and the council of nice ; so that they may not improperly be stiled the code of the canons of the primitive church . and now concerning them the case of the controversie is much the same with that of ignatius epistles ; for the testimony that they give in to the episcopal superiority is so full and plain that it is undeniable . and therefore there is no avoiding them but by impeaching their antiquity and authority ; and as the state of the controversie is the same , so is the success too ; for it has been thoroughly disputed between the said monsieur daillè and a very learned divine of our own church , and that with the very same inequality of reason too . i shall not give any large account of the engagement , because the books are so lately published , and may be so easily perused , and therefore i shall rather refer to the authors themselves , especially because i am not a little zealous to recommend one of them as an incomparable treasure of ecclesiastical antiquity . and therefore omitting daille's beloved negative and internal arguments , which his adversary has for ever routed with a prodigious force of reason and dexterity of learning , i shall only give an account in short of the main rational point of the controversie . that is , what antient testimonies are to be alledged either for or against their antiquity . on the one side they are frequently owned and quoted by all the first general councils , and therefore must have been enacted in the interval between the apostles and the council of nice . they are cited by many of the most ancient fathers , as canons of the first and most early antiquity . and they are expresly referred to by the most famous emperours in their ecclesiastical laws . all which concurrent testimony any moderate man would think sufficient to give authority to any writing , and yet it is all over-ruled by a single decree of pope gelasius supposed to be made anno domini 494. in which the apostolical canons are reckoned among the apocryphal books . but first , is it reasonable to set up the opinion of one man against many that were more ancient , and so much the more competent witnesses than himself ? secondly , it is uncertain whether any such decree as is pretended were ever made by gelasius , in that we never hear any thing of it till at least three hundred years after his time . thirdly , if there were any such decree , it is certain that this passage concerning the canons of the apostles was foisted into it , it not being found in any of the most ancient copies ; and hincmarus , a person of singular learning in his time , that makes mention of this decree of gelasius as early as any writer whatsoever , expresly affirms that there was no mention of the apostolical canons in the whole decree . de his apostolorum canonibus penitus ta●uit , sed nec inter apocrypha eos misit . where he expresly affirms , that in the decree these canons were altogether omitted , and ranged neither with the orthodox , nor with the apocryphal books . this testimony is given in with as peremptory terms as can be expressed , and therefore daillé , for no other reason than to serve his cause , quite inverts the proposition , and changes misit into omisit , that is , turns i into no. but men that can deal thus with their authors , need never trouble their heads with testimonies of antiquity , for after this rate it is in their power to make any author affirm or deny what they please . but fourthly , suppose gelasius had made any such decree , how does that destroy the antiquity of these canons , when he has condemned the books of tertullian , arnobius , lactantius , and eusebius for apocryphal ? and yet tertullian lived three hundred years before the decree , and therefore why may not the apostolical canons be allowed their reputed antiquity too notwithstanding that sentence , which only relates to the authority his holiness is pleased to allow them in the roman church , and not at all to their antiquity , unless perhaps he designed to declare that they were not framed by the apostles themselves , as he might fancy from their title , not knowing that whatever was of prime antiquity in the church was by the first writers of it stiled apostolical , as being supposed to descend from the tradition of the apostles themselves . fifthly , will monsieur daillè allow this decree of gelasius sufficient to give any book the apocryphal stamp ; if he will , then he must reject many of the best fathers , and in their stead admit the acts of st. sylvester ; the invention of the cross , and the invention of st. john baptists head , for whilst the history of eusebius , together with the other fathers , is rejected , such fables as these are warranted by that barbarous and gothish decree . and that is enough , though there were nothing else , to destroy the authority of this mans censure , his meer want of judgment . now comparing this one pretended testimony of gelasius under all the disadvantages that i have represented , with the express counter-testimony of so many councils , fathers , and emperours , if any man be resolved notwithstanding all to stick to it , i will say no more than this , that his cause is much more beholden to him than he to his cause . and now having given this account of these apostolical men that conversed with the apostles themselves , or immediately succeeded them in the government of the church , if we descend to their successours from age to age , we are there overwhelmed with the croud of witnesses . but because they have been so often alledged and urged by learned men , i should have wholly waved their citation , had not our adversaries made use of several shifts and artifices to evade their authority . and therefore though i shall not trouble the reader with their direct testimonies , yet to shew the vanity of all our adversaries pretences , i shall endeavour to vindicate the credit of the ancients against all their exceptions . and here the first pretence is the ambiguity of their testimony , which is endeavoured to be made out by these three things : first , that personal succession might be without such superiority of order . secondly , that the names of bishop and presbyters were common after the distinction between them was introduced . thirdly , that the church did not own episcopacy as a divine institution , but ecclesiastical ; and those who seem to speak most of it , do mean no more . first then a succession there might be as to a different degree , and not as to a different order . before we distinguished between order and power , now between order and degree , and by and by between the power of order and the power of jurisdiction . but these distinctions are only the triflings of the schoolmen , whose proper faculty it is to divide every thing till they have reduced it to nothing . for what does the degree of a church-officer signifie but such an order in the church , and what order is there without a power of office according to its degree , and therefore it is plain prevaricating with the evidence of things to impose these little subtilties upon the sense of antiquity , they ( good men ) meant plainly and honestly , and when they give us an account of apostolical successions , they were not aware of these scholastick distinctions , and intended nothing else than a succession in the government of their several churches . thus when irenaeus gives us a catalogue of twelve bishops of rome , successours to the apostles in that see , what did he mean but the supreme governours of that church , when that was the only signification of the word bishop in his time . he never dream'd of their being stript of the apostolical power , and so only succeeding them in an empty title , in the meer name or the metaphysical notion of bishops , and they were no more , if they had no more power than the rest of the clergy . but secondly , this new distinction spoils the former evasion , viz. that the apostles were superiour in order , not in power over the lxx . but now a superiority of order is made equivalent to a superiority of power , for that from the time of our saviours resurrection is granted them by our adversaries , though it is denied their successours . thus we enlarge , or abate , or evacuate that commission that god himself has given them at our own meer will and pleasure . if it be convenient for our cause to assert in one place that they were vested with no superiority of power , they shall be put off with an empty superiority of order separated from power : if in another that assertion seem not so convenient to our purpose , they shall be presently advanced to an absolute supremacy over the other pastors of the church , but then that must last only during their lives , and as for their successours we are pleased to degrade them from the apostolical both order and authority ; and allow them nothing but an empty degree of i know not what ; but to say no more of the difference between order and degree : as for the distinction between order and jurisdiction , though in one place i affirm that the apostles were a distinct order from the other clergy , without any superiority of jurisdiction , yet in another , if my cause require it , there shall be but one order in the christian clergy , and no difference but what is made by jurisdiction , and the bishops themselves shall be equal to presbyters in order by divine right , and only superiour in jurisdiction by ecclesiastical constitution . for so i read , that for our better understanding of this , we must consider a twofold power belonging to church-officers , a power of order , and a power of jurisdiction ; for in every presbyter there are some things inseparably joyned to his function , and belonging to every one in his personal capacity , both in actu primo , and in actu secundo , both as to the right and power to do it , and the exercise and execution of that power ; such are , preaching the word , visiting the sick , administring sacraments , &c. but there are other things which every presbyter has an aptitude , and a jus to in actu primo , but the limitation and exercise of that power does belong to the church in common , and belongs not to any one personally , but by a further power of choice or delegation to it , such is the power of visiting churches , taking care that particular pastors discharge their duty ; such is the power of ordination and church-censures , and making rules for decency in the church . this is that we call the power of jurisdiction . now this latter power , though it belongs habitually and in actu primo to every presbyter ; yet being about matters of publick and common concernment , some further authority in a church constituted is necessary besides the power of order ; and when this power , either by consent of the pastors of the church , or by the appointment of a christian magistrate , or both , is devolved to some particular persons , though quoad aptitudinem , the power remain in every presbyter , yet quoad executionem it belongs to those who are so appointed . whatever truth there is in this , the assertion is plain , that our saviour appointed but one order in the clergy , and that the difference which has since been made by the consent of the church consists in nothing else but jurisdiction . and this is very consistent with the former assertion , that there was no difference between the apostles and the lxx . beside distinction of order , when now there is no more by divine appointment than one order in the church . and yet after all this their fluttering between order and power , degree and order , power of order and power of jurisdiction ; all superiority of order , so much as it is , is so much superiority of power . thus to take their own instance of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at athens , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the president of the assembly was so far superiour over his colleagues in power as he was in order : for whatsoever was peculiar to his office gave him some more advantage in the government of the common-wealth than they had ; for the very power of calling and adjourning assemblies , presiding and moderating in them is no small degree of power in a republican government . but seeing the difference between a superiority of order and power is thought to be made out best by these parallel instances of commonwealths , let us run the parallel with the apostles and the lxx . for if to be superiour only in order is to be president in an assembly , or prolocutor in a convocation , and if this were all the office peculiar to the apostles , then when our saviour appointed seventy disciples , and twelve apostles , he made twelve prolocutors over a convocation of seventy . seeing therefore that is too great a number of speakers for so small an assembly , it is manifest that when he separated them for a distinct office , he intended something more by an apostle than meerly a chairman in a presbytery ; and whatever it is , it is either an higher power than others had , or it is nothing at all . secondly , this succession is not so evident and convinced in all places as it ought to be to demonstrate the thing intended . for it is not enough to shew a list of some persons in the great churches of jerusalem , antioch , rome , and alexandria , but it should be produced at philippi , corinth , and caesarea , &c. this i perceive to be our adversaries darling objection , being the only matter made use of to shift off several heads of argument : this was the proof of the defect of the testimony of antiquity as to places ; and is now here the only evidence of its ambiguity ; and by and by will be called in as the only instance of its repugnancy . but certainly their fondness to it is not grounded upon any great vertue that they see in it , but they are only forced for want of more material arguments to lay a mighty stress upon such poor pretences , as in any other dispute they would be a shamed to own . for first , supposing the succession cannot be shewn in all churches , is that any proof against the succession that can ? and suppose i cannot produce a list of bishops at philippi , corinth , and caesarea , shall i thence conclude against the succession , though i have very good history for it , at jerusalem , antioch , rome , and alexandria ? this is such an inference as rather shews a mans good will to his opinion than his understanding . but i have already proved that it is highly reasonable to conclude the customs of those churches that are not known from those that are ; and apparently absurd to question the records of those that are preserved for the uncertainty of those that are not . but secondly , what though we do not find in all churches an accurate catalogue of the succession of all bishops , do we find any instance in any one ancient church of any other form of goverment ? if we can , that were something to the argument , but that is not pretended in the exception . but otherwise because the exact succession of persons in any bishoprick has not been preserved with that care and diligence that it ought or might have been , to conclude that therefore there was no certainty of the episcopal form of government , is the same thing as to conclude , that there never was any ancient monarchy in the world , because in all their histories there are some flaws , or defects , or disagreements as to the names of persons in the succession . but we think it enough , that where we find an established monarchy , though we meet with some intervals of history , in which the princes names that then reigned are uncertain or forgotten , and meet with no records that the government was at that time changed into a common-wealth , to conclude that the monarchy was all along preserved . and that is the case of episcopal government in the church , in that in all times and places , where and when records have been preserved , we find the same form practised , and therefore ought to conclude , that the same was observed in those short intervals of time ( if we suppose there were any such ) in which they were lost ) though i do not find that the register of particular persons is so defective as is pretended , but that in most churches their very names are accurately enough recorded . thus first , for the church of jerusalem , in which we find a succession of fifteen bishops before its destruction , attested by the best and most ancient writers , of the validity of whose testimony we have no reason to doubt . for it is no objection that so many bishops should be crouded into so narrow a room , that many of them could not have had above two years time to rule in the church , when almost all that time the jews were in rebellion against the romans , continually provoking them by their insurrections to the utmost severity both against jews and christians , for as yet the romans understood no difference , nor were they broken into any open division among themselves , all these bishops being as formally circumcised as any of the most zealous retainers to the jewish religion . so that it is no more wonder that so many bishops should succeed in so short a time , than that such an incredible number of jews should perish by the sword. but secondly , it is less material to enquire ( as scaliger does ) where the seat of the bishops of jerusalem was from the time of the destruction of the city by titus till the time of adrian . for what if he had no palace , was he no bishop ? or what if we cannot tell where he assembled his flock , was there no church ? perhaps it was in a cockloft at pella ; but because we cannot tell where it was , was it no where ? and therefore to return the quere , was there then a church of jerusalem ? if there was ( whether episcopal , presbyterian , or independent , or all together ) i would fain know where it was ; and if you cannot tell me , conclude , as you do , that there was no church at all . and so he has answered his own little objection himself , that the church follows the bishop , and is not confined to stone walls , and therefore that the church of jerusalem was then at pella , though there was no such place as jerusalem , as at this day the patriarchal seat of antioch , is at meredin in mesopotamia , and that of alexandria at grand cairo . as for the succession at antioch , i find not the least ground to doubt of its truth , for i think it no objection , that though it be clear , it is not certain whether they succeeded st. peter or st. paul ; for be it either , or both , or neither , it is all one so it be any ; that is enough , that there was a succession though we did not know the particular founder of the church in whom it began ; and whoever of the apostles it was , whether one or more , they had apostolical authority over it , and whoever succeeded them , succeeded in the same form of government . as for the church of rome , all the difficulty is about the succession of linus and clemens , being both reckoned in the first place , but the conjecture is very probable that clemens succeeded st. peter in the church of the jews , as linus did st. paul in the church of the gentiles , and that surviving both linus , and cletus that succeeded him till the union of the two churches , he governed both . for whatever ground there is for the conjecture that there were separate churches of christian jews and gentiles in other cities , there is a very probable foundation for it at rome in the apostolical history , acts xxviii . where st. paul expresly declares to the jews that from thenceforth he would preach only to the gentiles , and so in all probability gathered a distinct church of them by themselves . and therefore it is observable , that in that famous passage of irenaeus , in which he derives the succession of the bishops of rome from st. peter and paul down to eleutherius his cotemporary , that he speaks not of the church of rome in the single number , but ecclesiae petro & paulo romae fundatae & canstitutae , as if they had been several churches . and to this purpose it is a pretty observation of mr. thorndike that st. pauls being buried in the way to ostia , and st. peters in the vatican ( as we understand by caius in eusebius ) seems to point them out heads , the one of the jewish christians , the other of the gentiles , in that the vatican was then the jury of rome , and notorious for the residence of jews . but though these first records could not be fully made out , we have no reason to doubt of the history , but rather to suspect some mistake in after-times , or the omission of some circumstance that might , if it had been recorded , have removed the difficulty . for it is very hard , that when irenaeus ( to mention no more ) gives us a catalogue of the bishops of rome from st. peter down to the time when himself was at rome , and who lived not at a greater distance from st. peter than we do from the first archbishop in queen elizabeths reign , that we should suspect the whole truth of his relation , because we cannot give an account of all the particular circumstances of the succession . this i say is too hard dealing with any ancient records , though the conclusion is much harder , that because we have no certainty of all the persons that succeeded in church-government , and of the particular manner of their succession , that therefore we have no certainty of the particular form of it , notwithstanding we have no record of any form but one . as for the church of alexandria , there the succession is acknowledged to be clearest ( as indeed it is unquestionable ) only it is imputed to the choice of presbyters ; but of that in its proper place ; the evidence of personal succession is enough , and all that is pertinent to our present debate . and the succession of ephesus might have been as unquestionable , but that one leontius pleads at the council of calcedon , that all the bishops thereof , to the number of twenty seven , had been ordained in the city it self ; but that it seems , proving a false allegation , he has given us no reason to believe him in his tradition . an inference much like this ; that supposing two persons to contend for their rights , and the advocate of one of them shall in his plea alledge a false prescription , his adversary should thence conclude upon him , that he had no reason to believe that there was any such person in the world as his client . for this is the case , the matter of the dispute was where the bishops of ephesus ought to be ordained according to the canons ? at ephesus , says leontius , by constant prescription . no , says the council , for many of them have been ordained at constantinople . now is it not awkerd to infer from thence , that the council denies the certainty of the succession it self ; when as the debate was grounded upon the supposition of it ? it being granted on both sidesas a thing undoubted , that there was a succession of bishops at ephesus ; and the controversie was only about the accustomed place of their consecration . now from the variety of that to conclude , that it is uncertain whether there were any such thing as bishops at all , is such a forced argument as proves nothing but that we have a very great mind to our conclusion . i might proceed to the succession in other churches , of which we have certain records , but i will not engage my self in too many particular historical disputes where i know it is easie , if men will not be ingenuous , to perplex any matter with little critical scruples and difficulties ; and therefore i will cast the whole of this controversie upon this one principle : that though the records of the church were as defective as is pretended , yet seeing all that are preserved make only for episcopacy , and that our adversaries are notable to trace out one against it , that is evidence more than enough of its universal practice ; and if that will not serve the turn , it is to no purpose to trouble our selves on either side with any proof that may be had from the testimony of antiquity ; for if upon that account we have not any , it is not possible either for them or us to have it in this or any other controversie whatsoever . thirdly , the succession so much pleaded for by the writers of the primitive church was not a succession of persons in apostolical power , but a succession in apostolical doctrine . whether any persons succeeded in apostolical power has been already considered , and therefore all that is here requisite to be enquired into , is , by what persons the apostolical doctrine was conveyed . and if it be pleaded by the writers of the church to have been done by bishops as the apostles successours , that proves the succession of persons as well as doctrines . but seeing this is to be done , as our adversaries instruct us , by a view of the places produced to that purpose , let us view them too . the first is that of irenaeus , quoniam valdè longum est in hoc tali volumine omnium ecclesiarum enumerare successiones , maximae & antiquissimae , & omnibus cognitae à gloriosissimis duobus apostolis petro & paulo romae fundatae & constitutae ecclesiae , eam quam habet ab apostolis traditionem , & annunciatam hominibus fidem , per successiones episcoporum pervenientes usque ad nos , indicantes , confundimus omnes eos , &c. where we see , that whatever the argument of irenaeus was , his design was to prove that the succession of the apostles was conveyed down by the hands of the bishops that were successours to them in their several sees . so that it is evident , that he designed to prove the succession of the doctrine by the succession of the doctors ; and therefore if he does not prove it , he does more ; he supposes it , and by the undoubted evidence of it , demonstrates the truth of the doctrine , in that those persons who were appointed by the apostles to oversee and govern the churches have conveyed the apostles doctrine down to us by their successors . and what fuller testimony can there be of a personal succession of bishops to the apostles ? and yet irenaeus does more than this , he derives the personal succession from the apostles down to his own time , and they all succeeded the apostles as they succeeded one another ; and as linus was their successour , so was eleutherius , who sate at the same time that irenaeus wrote ; and therefore if linus was successour to the apostles , so was eleutherius , and if eleutherius was bishop of rome , so was linus : so that it was one and the same thing to succeed in the bishoprick and the apostolical authority . and to the same purpose is the passage of tertullian , edant origines ecclesiarum suarum , evolvant ordinem episcoporum suorum , ita per successiones ab initio decurrentem , ut primus ille episcopus aliquem ex apostolis aut apostolicis viris habuerit authorem & antecessorem . hoc modo ecclesiae apostolicae census suos deferunt ; sicut smyrnaeorum ecclesia habens polycarpum à joanne conlocatum refert , sicut romanorum clementem à petro ordinatum edit , proinde utique & ●aeterae exhibent , quos ab apostolis in episcopatum constitutos apostolici seminis traduces habeant . the whole design of which passage is to prescribe against the hereticks by the authority of the apostolical successours , and that being expresly appropriated to single bishops , i hope i need not now dispute whether they succeeded them only in degree , and not order ; or in order only , and not jurisdiction ; all that i desire from this testimony is , that they succeeded them in their several churches ( for though he instances only in the church of rome , yet he declares himself able and ready to give the same account of all other churches ) and by vertue of that warranted the truth of their doctrine . than which i must confess i cannot understand what more can be desired to justifie their succession in the apostolical authority . especially from tertullian , who was neither thomist nor scotist , and so was utterly unacquainted with those fine distinctions of degree , order , and jurisdiction , but spoke like a plain and a blunt african , when he called the bishops in their several diocesses the apostles successours . and so all the writers of the same age understood by a bishop , one superiour to subject presbyters ; for whatever was the signification of the word in the apostles time , it was now determined to this order , and so used in vulgar speech ; so that when we meet with it in their writings , we must understand it in the common sense . and therefore by a bishop we must mean the same thing from the apostles downward , and a bishop in their time was superiour to presbyters , and the apostles are granted to have been superiour to the other pastors of the church , so that the succession from first to last continued in superiority of jurisdiction . and now when this succession is so expresly derived down by single persons , and when the truth of the apostolical doctrine is vouched by the certainty of this succession , it is a very cold answer to tell us , that the fathers talk only of a succession of doctrines , and not of persons . fourthly , this personal succession so much spoken of , is sometimes attributed to presbyters , even after the distinction came in use between bishops and them . i pray by whom ? why , by irenaeus . but does irenaeus , when he speaks of the bishops and presbyters of his own time , confound their names and offices , or any other author of the same age ? nay , do they not carefully distinguish them from each other ; though when they speak of things as done in the apostles times , they may speak in the language of those times . the names therefore of bishop and presbyter being not then distinguished , it was but proper for them to express things , as they were then expressed . so that though irenaeus never would stile a bishop of his own time by the name of presbyter , but ever carefully distinguished the two orders ; yet when he speaks of the bishops of the first time , it is neither wonder nor impropriety , if he call them presbyters ; for i will yield so far to our adversaries , that they were so called till the death of the apostles ; and then succeeding into their power , it was but fit that they should be distinguished by some proper name from the inferiour clergy . and there lies the root of all our adversaries pretences , that they will have the office of a bishop to have been born at the same time with the distinction of the name . which if we will not grant them ( as without a manifest affront to the apostles we cannot ) their whole cause sinks to nothing . for that is the only proof alledged in behalf of the sententia hieronymi , that the offices were not distinguisht before the names . but of that in its due place already , at present i challenge them to produce any one author , that treating of things after the separation of the words was made , ever calls a bishop a presbyter , or a presbyter a bishop . and in that i am very much their friend , for if they can , it utterly overthrows their main argument , that bishops and presbyters were the same in the apostles times from the promiscuous use of their names , in that we find them promiscuously used after the distinction . but that by the word presbyteri , irenaeus does not mean a simple presbyter , is plain from the words themselves , in which he prescribes against the novelties of the hereticks by the undoubted antiquity of the churches tradition , which he says was conveyed by the apostles themselves to the ancients who succeeded them in their episcopacy ; so that by his presbyteri he means , as he explains himself , such of the ancients , qui episcopatus successionem habent ab apostolis , i. e. the ancient bishops . this is all that i meet with material upon this head , for when they go about to prove by the authority of ignatius himself that episcopacy is not a divine , but an ecclesiastical constitution , they are to be given up for pleasant men that will attempt any paradox in pursuit of the cause . and it exceeds even the rashness of blondel himself , who that ( as he speaks ) his st. jerom might not stand alone , like a sparrow upon the house top , has , after his rate of inferring , fetched in all the fathers to bear him company , except only ignatius , whom it seems he despaired of making ever to chirp pro sententiâ hieronymi ; but now it seems at last , that the holy martyr himself might not be made the solitary sparrow , by being deserted by all the fathers , he is brought over to the party , but with such manifest force to himself as plainly shews him to be no volunteer in the cause . thus when he commends the deacon sotion for being subject to the bishop ut gratiae dei , and to the presbytery ut legi jesu christi . by the law of jesus christ we are taught to understand divine institution , but by the grace of god only humane prudence ; though that too was directed to it by the special favour or providence of god as the only means of preserving peace and unity in the church . be it so , the grace of god no doubt is as firm a ground of divine institution as the law of christ ; so that if episcopacy was established by gods special favour , we are as well content with it as if it had come by the grace of christ. neither does this interpretation derogate any thing from the episcopal order , but very much from our blessed saviours wisdom , viz. that when he had established presbyteries in his church for the government of it , that establishment was found so ineffectual for its end , that almighty god was afterward constrained , for preventing of schisms , and preserving of unity in the church , in a special manner to inspire the governours of it in after-ages to set up the form of episcopal government . and yet that was no less disparagement to himself than his son ; for seeing what our saviour did in the establishment of his church , he did by the counsel of his father ; if its institution proved defective for its end , it was an equal over-sight of both ; and the after-game of episcopacy was only to supply a defect that they did not fore-see , but were taught by experience . a very honourable representation this of the wisdom of the divine providence . however , take it which way we will , we cannot desire a plainer acknowledgment of divine institution , for so it come from god , it matters not which way he was pleased to convey it to us . and now have we not reason to wonder , when we see men attempt to bring this holy martyr off with such slights so expresly against his own declared opinion , who every where grounds his exhortation of obedience to the bishop upon the command of god , and adds even in the words following the forecited passage ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and yet not to him , but to the father of our lord jesus christ christ , who is the bishop of us all , and therefore for the honour of him that requires it , it is our bounden duty to be obedient without hypocrisie . what can be plainer than that the power of the bishop stands wholly upon the command of god ? so again in the epistle to the ephesians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . let us take care not to oppose the bishop as we would be obedient to god , and if any man observe the silence of his bishop , let him reverence him so much the more : for every one that the master of the family puts into the stewardship we ought to receive him as the master himself , and therefore it is manifest that we ought to reverence the bishop as we would our lord. and therefore it is a great over-sight to affirm , that there is not one testimony in all ignatius epistles that proves the least semblance of an institution of christ for episcopacy , when in every epistle he so plainly enforces his exhortation of obedience to the bishop purely by vertue of the command of christ. and thus have i cleared the records of the church from the defect of ambiguity grounded upon those four pretences , that the succession might be only of a different degree ; that it is not clear and convincing in all places ; that where it is clearest , it it meant of a succession of doctrine , and not of persons ; and lastly , that if it were of persons , yet presbyters are said to succeed the apostles as well as bishops . by which last we have already cleared the next thing objected , to shew the ambiguity of the testimony of antiquity , which was the promiscuous use of the names , bishop and presbyter , after the distinction between their office was brought in by the church ; which i have already shewn to be false , and that if it were true , it utterly destroys their argument of the identity of a bishop and a presbyter in the apostles times , from the promiscuous use of the names . but because new instances are here brought to prove the same thing , we must follow . and first , as for the passages cited out of clemens romanus , he is confessed to have written before the distinction of the names , and therefore is here cited to no purpose . but the great and only testimony is that of the gallican church , who in their epistle to eleutherius bishop of rome , give irenaeus the title of presbyter , though he had been nine years bishop of lyons . and this looks very big , if it were true , but it is a meer chronological blunder of blondel against the clearest testimony of all antiquity . for first the martyrs of lyons in their epistle to the churches of asia and phrygia , speaking of their bishop pothinus , they give give him that title ; but in this epistle to eleutherius they ( or as blondel will have it , the church of lyons ) give irenaeus only the title of presbyter , and both eusebius and st. jerom affirm , that he was no more , at the writing of it . to all which blondel objects , that they both place the martyrdom of pothinus and his frenchmen immediately after that of polycarp and the asiaticks , which was in the seventh year of marcus aurelius , and therefore the other was about the same time ; so that when irenaeus went to rome with the letter to eleutherius , which was in the seventeenth year of that emperour , he had been so long bishop . but to this it is easily answered , that though the relation of these two martyrdoms immediately follow one another in eusebius his cronicon , and st. jeroms translation , yet it does not at all follow that they immediately followed in time . because these two martyrdoms are all that they mention concerning the fourth persecution , which lasted the greatest part of the reign of marcus aurelius ; so that though one were in the seventh , the other might be in the seventeenth of that emperour , and therefore we ought to follow eusebius his more accurate account in his history , who there expresly places it in the seventeenth year , and withal affirms , that irenaeus was then only presbyter , rather than from so weak a surmise from the nearness of the stories in his chronicon to bring confusion upon the whole history , especially when it so fairly clears it self , in that this letter was directed to eleutherius , who succeeded in the church of rome in the sixteenth year of marcus aurelius ; and in the same year that he came to that see , the gallican persecution began , and therefore it was impossible that irenaeus could be advanced to the bishoprick before that time ; so that it is like the rest of blondels stretches to infer from a remote guess that the persecution was in the seventh year , when it is evident from the clearest story , that it was not till the sixteenth or seventeeth : and now this chronological mistake being removed , this testimony is clearly evacuated , and so this business is wholly ended . the last thing alledged to prove the ambiguity of the testimony of the ancients , is , that the church did not own episcopacy as a divine institution , but ecclesiastical . but of this argument i shall choose to discourse in the last place in answer to the sententiae hieronymi , because it is the only positive argument that they produce in their own behalf . and for that reason i refer it to the last place , that when i have made it appear that they have nothing material to except against what they oppose , i may then shew that they have as little to confirm what they assert , and both together will prove more than enough to put an end to this controversie . as for the other two things that remain to shew the incompetency of the testimony of antiquity , viz. its partiality and repugnancy , little or no answer will serve their turn . for , as for the partiality , all the proof that is material to our argument , is , that the fathers judged the practice of the apostles by that of their own times . and very good reason too , because they conformed the practice of their own times to that of the apostles . but if our adversaries would infer , that the fathers had no other ground of judging of the practice of the apostles but meerly by the prejudice of their own customs , it is only a precarious assertion , and a direct impeaching them of a more than vulgar folly and ignorance . but the fathers here glanced at are st. chrysostom , and the greek commentators that follow him . thus who can imagine any force in chrysostoms argument , that the presbyters who laid hands on timothy must needs be bishops , because none do ordain in the church but bishops , unless he makes this the medium of his argument , that whatever was the practice of the church in his days , was so in apostolical times . but there is no need of that poor medium to enforce his argument , the force of it lies in the universal practice of the church ; for it was never heard of that meer presbyters took upon them the power of ordination , and therefore the meer exercise of that power is a manifest proof that those that had it were somewhat more than presbyters ; and even st. hierom himself , who will have them sometime ( though when he knows not ) to have shared with the bishop in all other parts and branches of jurisdiction , excepts the power of ordination , as peculiar to the episcopal order . and there lies the force of st. chrysostoms argument , in the practice of the church in all ages , not in in the custom of his own . and when he is vindicated , it is not to much purpose to add any thing of the greek commentators , because they all follow him ; and though they may sometimes fall short in their reasonings , yet it is manifest that they believed episcopacy to have been received by the catholick tradition of the church , and that is all the deposition they are capable to give in this cause . the last thing objected , is the repugnancy of the testimony , and this is proved from the difference of some accounts concerning the succession of some bishops . but this has been objected two or three times already , and as often answered ; and therefore at present i shall say no more to it , than only granting the truth of the premises , to mind the reader of the weakness of the conclusion , that from the uncertainty of some persons in the succession infers an uncertainty of the form of government it self . and now am i come to our adversaries only positive proof in their own behalf , that is , the authority of st. jerom ; for though they pretend to one or two authors more , yet still at the last push st. hierom is the only man. and the sum of all that is pretended from him is this , that though the apostles exercised a superiority over the other pastors of the church during their own lives , yet immediately upon their decease , having , it seems , provided no successours in that power that themselves enjoyed , the church was every where governed by the whole body or common-council of presbyters ; but this form of government being quickly found very apt to breed schisms and divisions , it was , for the better prevention of them , agreed upon all the world over , to chuse one presbyter out of the rest , and settle a supremacy of power upon him for the more effectual government of the church . antequam diaboli instinctu studia in religione fierent , & diceretur in populis , ego sum pauli , ego apollo , ego autem cephae , communi presbyterorum consilio ecclesiae gubernabantur . postquam verò unusquisque eos quos baptisaverat suos putabat esse , non christi , in toto orbe decretum est ut unus de presbyteris electus superponeretur caeteris ; ad quem omnis ecclesiae cura pertineret , ut schismatum semina tollerentur . from whence it is inferred , that though this form of government hapned to be set up in the after-ages of the church , yet it was not upon the account of any divine right or apostolical constitution , but purely upon prudential motives , and by the churches discretion , that might have instituted either that , or any other alterable form , as it judged most tending to its own peace and settlement . before i come to answer the whole argument , i cannot but observe what disingenuous advantage these men make of the hasty expressions of that good father ; let him in the heat and eagerness of dispute but drop an inconsiderate word that may reflect upon the records , or the reputation of the ancient church , it immediately serves to justifie all their innovations . and thus i remember monsieur daillé , in his shallow book , of the use of the fathers , frequently makes good ( as he thinks ) his charge against them all only by impleading st. hierom ; but though he is made use of to serve them at all turns , yet in this argument they devolve the whole credit of all the ancient church upon his single authority . and is it not very strange , that two or three hasty passages of this single father , not only against the concurrent testimony of all the ancient church , but against his own express opinion , should be seized upon with so much zeal and greediness to give defiance to all the practice of antiquity ? that is bold enough , but it is much more so , to force all the rest of the fathers against their own consciences and declarations to subscribe to his opinion , as blondel has done , who having first placed st. jerom in the front , and flourished all his sayings with large commentaries , ranges all the rest of the fathers under his colours , excepting only ignatius ( though since he too has had the honour to be admitted into the service ) but he has drawn them into the party by such a forced and presumptuous way of arguing , that i know not a greater instance of the power of prejudice in a learned man. i once thought to have taken him particularly to task , but his trifling is so grosly palpable , that there needs no more to expose it to any mans contempt , than that he can endure the penance of reading him over . and how was it possible for any man to discourse after a wiser rate , that undertakes to prove , that clemens alexandrinus , origen , irenaeus , tertullian , epiphanius , eusebius , chrysostom , theodoret , theophylact were presbyterians . it is just such another design , as to go about to prove that calvin , beza , blondel , salmasius , daillé , and all the other calvinian fathers have been zealous assertors of episcopacy . and yet this task too some men have undertaken , and i suppose , will make good by the same topicks , and doubt not but they will both gain belief together . now in answer to the great authority of st. jerom , there are many things alledged and insisted upon by learned men ; some plead , that it is contrary to his own express and declared opinion , and therefore is not to be taken for his setled and deliberate sense of the thing , but only for an hasty and over-lavish expression . others endeavour to expound him to a good sense , consistent with himself , and the rest of the fathers , viz. that writing against some proud deacons , that would set themselves above presbyters , he tells them , that it was much the same insolence as if they should go about to prefer themselves above the bishop , in that the distance was much the same , they alone being reckoned in the priesthood with the bishop , whereas the deacons had no higher office in the church than to serve tables and poor widows . so that the difference was the same as in the levitical priesthood , the bishop and the presbyters being as aaron and his sons , who alone were accounted into the priestly office , whereas the deacons had only the office of levites , that were no better than servants to the priests . and though presbyters at that time exercised no ecclesiastical jurisdiction in the church , yet they were formerly joyned with the bishop himself in the government of it , and shared in all acts of power and discipline , excepting only ordination . and for this reason , because they were placed so near to the highest order , that they were capable by vertue of their own order to exercise almost all the offices of that , it was not to be endured that such inferiour ministers , as the deacons were , should prefer themselves above them . quis patiatur ut mensarum & viduarum minister supra eos se tumidus efferat , ad quorum preces christi corpus sanguisque conficitur . though this probably was all the design of st. jerom , yet because he seems to have said more than he designed , i shall not contend about his meaning , but shall give my adversaries the whole advantage of his authority , and let them make the best of it . neither shall i go about to overthrow it by the contrary testimony of the ancients ; for though that were easily done , the cause does not require it ; but granting the authority of st. jeroms opinion , and that it was never contradicted by any ancient writer , i will demonstrate the falshood of the opinion it self from its own absurdity . and therefore in answer to it , i will at present only return these few brief considerations , each whereof will be enough to satisfie men , if they will be reasonable , and altogether more than enough to silence them , if they will not . the first ill consequence then of this opinion is only this , that it charges our saviour and his apostles of not making sufficient provision for the lasting peace and settlement of the church ; so that had not after-ages supplied their defects in such things as were absolutely necessary to the government of it , there had been no remedy for curing or avoiding eternal schisms and divisions ; for according to this account of the original of the episcopal superiority , all the world were by sad experience convinced of its great necessity for the prevention of factions and confusions . now , what a dishonourable reflection is this upon the wisdom of our saviour and his apostles , to institute a society of men in the world without providing a competent government to secure its continuance in peace and unity ? but then secondly , whilst this conceit explodes the claim founded upon divine right , it is forced to grant a necessity founded upon natural reason ; so that acccording to it episcopal government is made necessary by vertue of all those laws of god and of nature that provide for the churches peace , and the preservation of society . for if this were the ground of that universal agreement in the institution of bishops that st. jerom speaks of in his toto orbe decretum est , viz. ut schismatum semina tollerentur ; and if there were no remedy for the prevention of this evil whilst the government of the church was administred by the whole body of the presbyters , the consequence is unavoidable ; that though our saviour , or at least his apostles , had no more discretion that to leave all church-officers in an equality of power , yet the light of nature , and the laws of society made it necessary to establish a superiority of one order above another . ecclesiae salus in summi sacerdotis dignitate pendet , cui si non exors quaedam & ab omnibus eminens detur potestas , tot in ecclesiis efficientur schismata quot sacerdotes . the security of the churches peace depends upon the preheminence of the bishops power , which were it not supreme and paramount in reference to the other clergy , we should quickly have as many schisms as priests , says st. jerom . setting aside the authority of the man , the reason and experience of the argument it self is unanswerable . for in such a vast body of men as the clergy , it is obvious to every mans understanding , that considering the passions of mankind there could be no possible agreement , and by consequence no government without a superiority of power in some above others . now this is another pretty handsome reflection upon the wisdom of our saviour and his apostles , that they were so shamefully defective in their first settlement of the church , as shewed them to be so far from being directed by any divine and infallible spirit , that they fell short of the principles of common discretion . for though any man of an ordinary understanding might easily discern how impossible it was to avoid schisms , while the power of the church resided in the whole body of the clergy , partly by the bandying of the presbyters one against another , partly by the siding of the people with some against the rest ; partly by the too common use of the power of ordination in presbyters , by which they were more able to increase their own party by ordaining those who would joyn with them , and by this means perpetuate schisms in the church ; when , i say , these inconveniences were so obvious , what a prodigious neglect or weakness must it be to leave the church through all ages in such a shattered and tottering condition , insomuch that it must unavoidably have perished , had not some that came after them invented better means to prevent or redress mischiefs than they had left them ? for upon this it was , that the graver and wiser sort considering the abuses following the promiscuous use of this power of ordination , and withal , having in their minds the excellent frame of the government of the church under the apostles and their deputies , for preventing future schisms and divisions among themselves , unanimously agreed to chuse one out of their number , who was best qualified for so great a trust , and to devolve the exercise of the power of ordination and jurisdiction to him ; so that it seems we are more obliged to those wiser and graver sort , than to the apostles for their care in preventing schisms and divisions through all ages of the church . but thirdly , this conceit bottoms upon no better foundation than a bold and presumptuous conjecture . and there is no dealing with such men as are able to blast the credit of all the most undoubted records of ancient times with an imaginary and sinister suspicion , for when we have pursued the succession of bishops through all ages of the church , up to the very times next to the apostles , it requires somewhat a bold face to tell us , that though this perhaps may be sufficiently evident from the practice of the primitive church , and of the apostles and their deputies , yet there was a dark interval between the death of the apostles and the time of the most ancient fathers , in which it was abolished , and a new form of government set up , but that being found inconvenient , it was thought good , and agreed upon in all churches , to lay that aside , and restore the old apostolical superiority . these are very hard conceits , especially when they cannot so much as pretend to give us any the least probable account , where , and when , and by whom this was done . and this is pretty modest to bear up so confidently against all the current of antiquity without so much as any pretences of ground or evidence to rely upon . but so it hapned once upon a time in which toto orbe decretum est , though when that time was , we have no more certain knowledg than we have in what degree of latitude this totus orbis lies . perhaps it was ( as blondel will have it ) about the thirty fifth year after the death of st. john , and what if he had been pleased to have said the fifteenth , or sixty fifth year , the guess had been altogether both as learned , and as well grounded . however , is it not a pleasant thing to tell us boldly , and at all adventure , in toto orbe decretum est , without so much as telling us when , or where , or attempting to prove the matter of fact ; especially when it is plainly impossible that so universal and remarkable a change should be so unanimously agreed upon and effected , and that upon such great and urgent reasons , without ever being so much as taken notice of . why may we not as well discredit any record ( chuse what you please ) by pretending there once was , or perhaps might have been an unknown time , in which all mankind conspired to put an abuse upon all their posterity ? as to say in this case , that there once was such a season , in which all the world agreed , though no body knows when , or where , to make an universal and perpetual alteration of the form of church-government . but to conclude , grantting these men all that they contend for , i would fain know what greater advantage any reasonable man can desire , either to make good the title , or to enhance the excellency of episcopal government than st. hierom and blondel give us , viz. that it was practised by the apostles , but that upon their decease their authority devolved upon the body of presbyters , which form of government was every where found so incompetent and inconvenient , that all churches in the world were within the space of thirty five years , or thereabouts , convinced of the necessity of retrieving the old apostolical inequality , as they ever intended to secure the peace and unity of the church . this is pretty well , and advantage enough to satisfie any modest or reasonable man , and therefore with it i shall rest contented . only i cannot but remarque the strange partiality of our adversaries in this cause , not only to set up this absurd suggestion of st. jerom concerning the unknown time of an universal alteration of church-government , and that not only without the testimony of any record ( for if there had been any then , it had not been unknown ) but against the faith of all history , and the most certain tradition of the church ; there being nothing more clear in ecclesiastical story than the succession of single persons in the government of the church from the apostles down to his own age , especially in the greatest and most eminent churches , such as rome , jerusalem , antiochia , and alexandria ; so that there could have been no such universal change as st. jerom dreams of , when in these great churches episcopacy was established antecedently to any such supposed alteration . but beside this , they oppose the custom of one particular church , and that attested only by one author , to the known practice , not only of all other churches , but of that particular church it self . thus because the same st. jerom says , with the same hast and inconsideration , that there was a custom in the church of alexandria , from st. mark down to heraclas and dionysius , for the presbyters of that church , in the vacancy of the see , to chuse one out of their own number , and from thence-forward call him their bishop , in the same manner as when an army makes their own general , or the deacons may chuse one out of themselves , and constitute him their arch-deacon . now , i say , supposing this story to be true , is it not very severe by the singular practice of one church to overthrow the constitution of all other churches ? for what if at alexandria they had a peculiar , or a corrupt custom , does that impair or destroy the catholick practice of the christian church ? it is possible not only for one particular church to deviate in some circumstances from their primitive institution , but that is no argument against a certain right . yes , but , say they , this custom was derived from st. mark himself . but that would require some better proof than the bare assertion of st. jerom ; for it is possible there might have been a preposterous practice in after-times , which he , to give the more authority to it , might in his lavish heat ascribe to the founder of it . but granting the truth of the whole story , what was this custom ? was it for presbyters to ordain their bishop ? st. jerom seems willing to say so , but dares not , and therefore expresses himself in odd ambiguous and general terms , unum ex se electum in excelsiori gradu collocatum episcopum nominabant ; which signifies nothing certain ; but that he intends not ordination is evident by the words that immediately follow : quid enim facit exceptâ ordinatione episcopus quod presbyter non faciat ? which words , upon whatsoever account they are added , come in here very impertinently , if he had by the story spoke of ordination . at least out of these general words nothing more can be collected , than their right or custom of electing their own bishop , as was the custom of cathedral churches afterwards . nay , that too is more than is true , or can be proved , for st. jerom does not say , that the bishop was chosen by the presbyters , but out of the presbyters , so that he does not give them so much as the right of election , but only appropriates to them the capacity of being elected , and that was all the peculiar priviledge of the presbyters of that church , that they alone were qualified to succeed in the see , and if any one will from hence infer , as mr. selden is pleased to do , their power not only of election , but ordination , he may thank himself , and not st. jerom for his conclusion . for there is not any the least ground for the inference beside the learned gentlemans resolution to have it so ; and therefore when he gives us an account of several both divines and lawyers , that understand no more by this passage than meerly capitular election , he confutes them with no other argument than only by saying positively that they are ipst hieronymo adversissimi : but alass , wise men will not quit their own opinions , only to submit to the confidence of other mens assertions , and therefore he ought either to have proved more , or to have said nothing . nay , so far were they from having any power of ordination that they had not that of election , when it is so very well known that the patriarch of alexandria was of old time chosen , not by the presbyters , but by the people ; so that to ascribe their election to the presbyters is plainly to contradict the known custom of that church . but be that as it will too ; it is very strange , as mr. selden himself observes , that there are not to be found the least footsteps of this alexandrian custom in any legitimate ancient author but only st. jerom. for if there had been any such custom in this church , of which we have as good and as many records as of any other church in the world , it is scarce credible but that upon some occasion or other some writer should have taken notice of it , and therefore so universal a silence cannot but bring a very great suspicion upon the truth of st. jeroms relation ; at least it is very unreasonable upon the single report of one hasty man concerning the peculiar custom of one church , to renounce ( as our adversaries do ) the known practice of all the churches in the world beside . but to avoid this heavy objection of singularity , our learned adversary has taken vast pains to find out a second witness , and then two witnesses , we know , according to our law can prove any thing , and at length he has discovered an arabian author , and with more than ordinary joy and transport immediately publishes the particular story by it self , with large and learned notes upon it ; but not content with that , he procures the translation of the whole book , and is so satisfied with it , that though it were done by another hand , yet he adorns the frontispiece with his own picture . now certainly one would take this valued piece to have been a work of prime antiquity , and undoubted authority . but as for its antiquity , the author of it lived no higher than the tenth century , and that is so distant from the primitive age , that he had not been a more incompetent witness , if he had lived in our own . as for his authority , it is manifest that he was a very careless and injudicious writer , his whole book being every where stuft with childish fables and absurdities , and particularly this paragraph having as many falshoods in it almost as words . for whereas st. jerom continues this custom only to heraclas and dionysius , he continues it to alexander , the immediate predecessour of st. athanasius , which is above an hundred years difference ; and beside that , if such a notable change had been first made in the preferment of athanasius , we could not but have had some notice taken of it in a person whose life and story is so well known ; so that eutychius could not have begun this new custom more unhappily at any one bishop that ever sate in that see than at st. athanasius , the proofs of whose election by the people were debated and passed in general council . again in the same story he tells us , that there were no bishops in all aegypt beside the patriarch of alexandria untill the time of demetrius , which is most grosly and notoriously false . i might add many more proofs of ignorance , that are collected by the learned doctors , hammond and pearson , but i shall instance only in one that they have omited , viz. that there were no less than 2048 bishops present at the council of nice . and yet from this gross mistake mr. selden is resolved to bring him off , though he confesses there are not so many bishops in the christian world , for , says he , diocesses were not then divided as now they are , but before the conversion of the roman empire , they were of a much less extent than they were afterwards , when they were modled in conformity to the civil government . whether the allegation be true or not , i need not now enquire ; for though it be true , it is to no purpose ; for what if it is possible that there might then have been so many bishops in the world , when it is certain there were not so many at the council of nice , in that ( as he confesses in the same place ) all the writers that either lived in , or near the same time , and some of the council it self give in a much smaller number , and therefore it it is a very odd attempt , to bring him off from so gross a mistake against such pregnant evidence of what was done only by the possibility of what might have been done . we will grant this learned gentleman that there might have been ten thousand bishops there , if he please , whilst we are secure that there were not many more than three hundred ; and therefore when his author , with some other of his arabian friends , raise the number to above two thousand , it is a manifest instance of oriental ignorance . but waving all other exceptions , his novelty is an unanswerable objection , though mr. selden , to magnifie his author , is pleased to stile him the egyptian bede , but if bede had betrayed as much barbarity as this author has done , he would have justly deserved the title of the english eutychius . for it is evident that this man scraped together his annals , not out of any certain records , but out of a variety of authors without judgment , still adding to them the customs and fashions of his own age ; and hence it comes to pass that he so frequently contradicts himself in the same story , because whilst one author tells it one way , and another another way , he follows both . but still , i say , setting aside his barbarity , i would have excepted against bede himself as a competent witness of any matter of fact that was transacted at the same distance from his age , as this was from the time of eutychius , unless he had confirmed the truth of his relation by some ancient testimony , and then it is not bede , but his author , that i rely upon , and therefore unless mr. selden could have vouched the addition of eutychius to st. jerom concerning the presbyters ordination by imposition of hands and benediction , he might have spent his pains as usefully , if he had wrote commentaries upon some of the old welch antiquaries , who tell us what their ancestors were doing from year to year many thousand years before the coming of the romans . and thus we see in short into what wonderful evidence the whole opposition of episcopacy is at last resolved , a vain imagination from nicephorus stichometria opposed to the most ancient fathers concerning the ignatian epistles ; a supposed decree of pope gelasius opposed both to the most ancient fathers , councils , and historians concerning the apostolical canons ; an apparently false assertion of st. jerom , opposed to all the writers of the primitive church concerning the original of episcopacy ; lastly , a barbarous tale of a modern arabian concerning the ordination of the bishop of alexandria by presbyters . and now , if we lay all the premises together , it will i hope amount to a competent demonstration of the matter in debate . for if our blessed saviour first founded the government of his church in a real imparity of church-officers ; if the holy apostles , during all their time , conformed their practice to his institution ; and if the primitive church every where , as far as their records are preserved , followed their prescription ; if no credible account can be given of the original of bishops , unless we derive their succession from the apostolical age ; if their institution be ( as it is confessed to be ) necessary to the peace and unity of the church ; if there be nothing to make it suspected for being meerly of humane appointment , but such bold , such groundless , and such disingenuous surmises , as may be as well objected against all or any the best records of antiquity in the world : if , i say , all this be true , i hope it will be no presumption to add , that it is a sufficient not only defence , but proof of the episcopal superiority against all exceptions that are close or pertinent in blondel , walo messalinus , daillé , or any other authors that are worth naming or reading . for as for the little people among ourselves , that have for so many years waged so fierce and implacable a war against prelatry ( as they call it ) they are so invincibly ignorant , that it is utterly needless to confute , and impossible to convince them : and how little they were all able to perform , is notorious from the great smectymnuan mouse , that was brought forth by the clubbed labour of so many of their greatest mountains . and therefore wholly neglecting them , and all their poor endeavours , i have confined my self to the discourses of men of sense and learning , i. e. no smectymnuans , and have distinctly considered , and i hope confuted all their material pretences against the episcopal superiority in the premises . but as for grammatical criticisms , and historical digressions , they concern not us , because they concern not our enquiry . and if learned men would but come up roundly , and keep ingenuously to the main point of the controversie , they must rub their foreheads pretty hard to out-face the evidence of our cause . but alas ! the custom of them all is to range up and down through the whole field , or rather wood of antiquity , and pursue every thing , little or great , that starts within their view . and they seem to make choice of this subject , rather from it to take occasion of shewing the variety of their reading , than with any design to make good the undertaking of their title page . and it is very observable , that among the many thousand pages that have been of late years wasted in the anti-episcopal cause , it will be very hard to find half an hundred directly to the purpose . and that of it self is argument enough that they have but very little to say against it . and what that is , i have in the premises fully represented ; for i protest , that , as i will answer it to almighty god , i know no other pretences , that are at all pertinent or material , besides those that i have considered . but in the last place , beside the direct and positive argument that i have thus far pusued from oursaviours own express institution , the undoubted practice of the apostles , and the most unquestionable records of the primitive church . i come to the last topick propounded , those enormous inconveniences that unavoidably result from the contrary opinion , i shall represent only two . the first is this , that if the form of government in the christian church be not setled by the founder of it , that then we are at a loss to know by whom it may or ought to be determined . for the society of the church being founded upon an immediate divine right , no person can justly challenge any authority in it as such , unless by vertue of some grant or commission from the divine founder of it . if therefore those commissions that were granted by our saviour to his apostles do not descend to some certain order of men , as their successours in that authority , wherewith they were invested , who shall challenge the exercise of it after their decease ? to this we never received any certain answer , but are only told in the general , that the particular form of government in the church is left wholly to the prudence of those , in whose power and trust it is to see that the peace of the church be secured on lasting foundations . but then i would fain know who those are that are intrusted with this power . it would have been very well worth their pains to have determined the particular persons expresly appointed by god to this office. especially when it is laid down as a fundamental principle , that all things necessary to the churches peace must be clearly revealed in the word of god ; and if so , then no one particular form may be established in it by any authority whatsoever , because no one particular form ( as is all along pleaded ) is prescribed by the word of god , and yet it is plainly necessary to the churches peace ( if government be so ) that it be governed by some one particular form. but yet however , when we come to enquire after these trustees to whose power it is left to see the peace of the church secured on lasting foundations , the answer is ever ambiguous and unconstant . sometimes it is the civil magistrate , and sometimes the people . but this very uncertainty where this power is lodged is both in it self , and according to the fundamental notion of the hypothesis that we oppose , a manifest confutation of the whole design . for if our saviour have not determined to whom it appertains , that is evidence enough that he never intended by this way to provide for the peace and settlement of his church . for if he had appointed such feoffees in trust as is imagined , he would at least have left it certain who they were that he intended ; which not having done , that is demonstration enough that it was never his intention to set any such pretended guardians over his church . but be it where it will , it is very strange that these learned men should be so intent upon the fineness of their model , as never to consider the wild consequences of either way , when reduced to practice . for be it in the civil magistrate , they would first have done very well , according to their own rule ro have searched for some commission in the word of god , whereby our saviour entrusted this power with him . we find indeed prophesies and predictions that princes should become patrons and protectors of his church , but that they should be vested with a power of instituting and abolishing church orders and offices at pleasure is such a wild conceit as will not find any the least countenance from the word of god. secondly , by what authority was the church governed from our saviour to the reign of constantine , when if he had appointed the civil magistrate overseer of his infant church , there was then none that cared to execute his office. beside thirdly , if church-officers derive their authority in the church from the meer appointment of the civil magistrate , they are then only of humane institution , and derive not their power from any appointment of our saviour , and so are only ministers of state , and not of the gospel . but to put it into the power of any mortal man to alter the whole frame of government in the church as he pleases , is the most improper way in the world to provide for its peace and settlement . for by this means it will be ever in the power of any common-wealth lawfully to overturn all manner of ecclesiastical order at pleasure : if to day perhaps the bishops , either by chance , or by vertue of some grant from the civil government , enjoy the supreme power in the church , it may with good authority to morrow depose them , and translate their power to the presbyters , from the presbyters to the deacons , from the deacons to the people , and from the people to the pope ; and it would be very consistent no doubt with the wisdom of christ in founding his church , and providing for the peace and settlement of it , to leave its whole frame of government thus at the mercy of any mans power or will. we have one example of this project put in practice upon record in the long parliaments midsummer-model of reformation , when they vote , june 12. 1641. that all ecclesiastical jurisdiction should be put into the hands of such commissioners as their worships should think fit . in pursuance of which they vote , june 21. that six of the clergy and six of the laity should be appointed in every county for the setling of church-government ; but july 9. that nine of the laity and three or the clergy in every diocess should have power to exercise all ecclesiastical jurisdiction as shall be ordered by parliament , and to have their monthly meetings for that purpose ; that five of the commissioners shall be a quorum , and have full power to try all ecclesiastical causes , and to appoint deputies under them in several places , and that if any of the nine commissioners should die or resign , that five or more of them are to chuse another presently . thus far they proceeded under the government of midsummer-moon ; but about the beginning of the dog-days they vote , that no clergy-man shall be of the commission , and that the committee shall be empowered to appoint five of the clergy in every county , under them to grant ordinations . now all these proceedings , as ridiculous as they are , and destructive of the very being of a church , yet , had the king joyned with his parliament , had upon this principle been justifiable . and so it will be in their power to vote up , and down what orders and offices in the church they please , to day episcopacy , to morrow presbytery , next day independency , then a committee , and that of lay-men too , and if they please , at last to abolish all orders of the clergy , in that there are none by this principle established by divine right ; these are excellent models of church-government , and admirable methods of providing for the peace and settlement of it . but if this trust be vested in the people , beside that this too would require some proof out of the word of god before it be granted , and that it is liable to all the former inconveniences , in that the putting the power of the church into their hands makes the peace and settlement of it to depend upon the most giddy , most ignorant , and most uncertain thing in the world . besides all this , i say , this is so far from destroying any divine and unalterable form of church-government , that it sets up the socinian model of independency ( for f. socinus was the first founder of it ) by divine right . in that according to it all societies of christians are by our saviour entrusted with a power within themselves of electing of church-officers , and governing church-affairs , as they shall judge most conducible to peace , order , and tranquillity , which is the exact model of independent government . now this model if they will own , it is not the church of england that they plead for , but independency ; and if it is that they assert , let them say so , and not carry on the cause of the congregational churches under the name of the church of england ; but if they disavow it ( as they all do ) i shall only challenge them how to avoid it . but to conclude this argument , in this one principle do all the enemies of the church lay their ground-work , that there is no known and setled seat of ecclesiastical power , and therefore that whoever happens to have its present possession , seeing he never received it by any commission from our saviour , he may without any offence against the standing laws of christianity be deposed from it . the inconvenience whereof is so great , that it seems to me a very forcible argument from the nature and necessity of the thing it self for some certain divine establishment of church-government , in that without it , it is plainly impossible either to secure any peace , or exercise any authority in the church ; because whoever obtains it , has it not from any divine commission , and if no commission , then no authority . however , i cannot but admire that those learned men who take away the divine right of some particular form of church-government have not all this while been aware that they run us into all the exorbitancies and confusions of independency , in that when they have once removed the settlement by divine right , they leave it , do what they can , entirely in the peoples power to set up their own form of government . seeing then , that unless the christian church be subject to government , it can be no more than a rabble , and a riot : seeing unless the government thereof be vested in some certain order of men , it must be for ever obnoxious to unavoidable disorders and confusions ; and seeing it was with particular care setled by our saviour on his apostles , and conveyed by the apostles to the christian bishops as their proper successours . i cannot see how the divine and apostolical right of episcopacy , if the providence of god had designed to make it unquestionable , could have been made more evident either from common reason or catholick tradition . but secondly , as the taking away of the divine and perpetual right of episcopacy does on one hand open a door for independency , so it does on the other for popery . for next to rescuing the kings of england from the usurpation of the popes of rome upon their crowns ; under the pretence of an oblique or direct supremacy over them ; and the reforming of many superstitions both in worship and doctrine ; the main design of our endeavoured reformation was to assert and retrieve the rights of the episcopal order against his illegal encroachments . for whereas the original government of the catholick church was vested in the apostolical order , whereby as every bishop had supreme ordinary power within his own diocess , so a general council of bishops had supreme power over the universal church . so that whatever priviledges or preheminences were granted to the bishops of particular churches by ecclefiastical constitution , yet their essential power was equal , and could no way exert it self as to the catholick church but in council ; and so the church was governed for many hundred years , till the bishop of rome , taking advantage of those peculiar priviledges and preheminences that were granted to his see as the seat of the empire , did by degrees assume to himself an absolute sovereignty over all the pastors of the universal church , transferring all ecclesiastical government to the court of rome , where it was managed by himself and his officers with all the arts of tyranny and oppression . and here first began the breach , our reforming bishops at first not disputing the preheminence of his see ( because that concerned not them ) which he had for a long time enjoyed in most other parts of the western world , and perhaps might still have done , would he have been contented with it : but alas they were no more fond even of the title of patriarch , as great as it was , than they are of their mock title of servus servorum domini . nothing less would satiate their ambition than a sole and absolute sovereignty over all ; and to this purpose they impudently applied all those promises that our saviour made to his apostles and their successors , of being for ever present with , and assistant to them in the exercise of their office to the popes person ; and they having once assumed this power , resolved to keep it , and for many ages reigned absolute monarchs over the christian world. and here , i say , began the breach , the lopping off of that infinite power , and by consequence , the stopping of those vast treasures that continually flowed from all parts of christendom into the popes coffers . though many other corruptions that were crept into the church , partly by the negligence of the popes , while they alone governed in it ; partly , by the incursions of barbarous nation● , they as justly complained of , and might probably have had them all reformed , if they would have yielded to him his two fundamental points , wealth , and empire . and as that was then their just complaint , so is it still of all the bishops , that are by force kept in his communion . not only all their revenues , but , which is much more dishonourable , all their power being taken from them , they being every where ( unless such as retain to the court of rome ) little better than the popes curates ; nay , not so much ; being stript of all authority , and the government of their diocesse wholly put into other hands . and here comes in the great mystery of jesuitism , for this complaint was so universal , that it was impossible for the pope alone to withstand it , and therefore this project was at last fixed upon , being at first started by a fanatique souldier , to set up a new order of ecclesiasticks , exempt from all other jurisdiction , and immediately dependent upon , and absolutely subject to the pope , and by them chiefly to manage all the affairs of christendom . and there lies all the strength of the jesuits , in their vow of absolute obedience to their superiour , and of their superiour to the pope , so that whatever they are commanded , be it never so unaccountable to their own consciences , they are implicitely bound to execute upon pain of damnation . and this device has taken so successfully , that notwithstanding all that opposition that has been made to the order , they have for many years exercised an absolute tyranny , not only over all the people , but almost all the governours of that church . and to justifie these irregular proceedings , the bishops are by little tricks , and senseless distinctions of the school-men , degraded into the same order with the presbyters , and then the priests of the jesuits order are as well qualified to exercise jurisdiction as themselves , especially , if licensed thereto by the popes dispensation , according to the decree of innocent the iv. ex delegatione domini papae quilibet clericus potest , quicquid habet ipse conferre . so that by this device they may be enabled to give priests orders , as well as exercise episcopal jurisdiction . this design was all along aimed at in the institutions of their regular priests , but never effectually compassed , till the foundation of this society . so that you see that the whole mystery of jesuitism at last resolves it self into presbytery , and the fundamental principle of both consists in slighting and opposing the episcopal order . and therefore it is a little observable , that they were both born into the world at the same time , it being the year 1541. when calvin made himself pope of his lay-cardinals at geneva ; and ignatius obtained to be made superiour of his order at rome . since which time , between them both , christendom has enjoyed very little peace or quiet , and particularly , by their joynt-malice was wrought just that time an hundred years , viz. 1641. the overthrow and destruction of the church of england . and if the church of rome could but get rid of the church of england by the help and zeal of the other factions , she would quickly scorn and defie all their little pretences . for when they have run into all their sub-divisions , there can be no more than two other forms of government ; either the genevian of presbytery , or the racovian of independency ; but both being so palpable innovations in the christian church , and withall of so very late a date ; it will be no difficult matter for the church of rome to defend her own title , how bad soever , against such upstart and absurd competitors . but when they have to do with the church of england , they are then apparently bafled with the undeniable practice and constitution of the primitive church . and this is so observable , that i do not remember any learned writer of the church of rome , that has undertaken to charge any fault or defect upon the constitution of our church it self . here their only topick is to upbraid her with those abuses , that have been put upon her by other by-designs , in which indeed she is very much concerned as a sufferer , but no way guilty as an actor . for what is that to me if , when i see gross and scandalous abuses in the church , i endeavour to remove or reform them , other men that pretend to come in to my assistance , shall under that pretence design nothing but plunder and sacriledge ? that lies wholly upon their conscience , but i am innocent , and it is very disingenuous , and foolish too , to load me with their wickedness . let them prove that there were no corruptions in their church that needed reformation , and then i must confess i am convicted ; but if they cannot , then the baffle lies plainly at their own doors , and it is in vain to charge me with the miscarriage of other men . this , i say , is the state of the controversie between the church of england and the church of rome as to this point , and whilst we keep to this station , nothing is more easie than to maintain our ground , but if once we quit it , we fall under all the disadvantages of innovators . and however we may afterwards annoy the enemy , we can never defend our selves . and that , i say , is the case of all other parties in their opposition to the church of rome , excepting the church of england , and those that stick to the same primitive constitution : as therefore we are concerned to fortifie our selves against the romans , let us secure this bulwark , that they can never force ; but if we once forsake it , we have nothing left but to encounter innovation with innovation , and then when both parties are in the wrong , it is not much material who overcomes . this is all i think good at this present to propound in the behalf of the church of england , and when these principles are laid at the foundation of the building , it will then , and not till then , be seasonable to proceed to more practicable propositions ; and therefore i shall say no more at present than only to summon in all good and honest men to the maintenance of this just cause , as they will one day answer it to almighty god , against all the present open and wicked attempts of atheism and superstition ; and as they have any fear of god or man , as they love their country , or their posterity , as they have any sense of interest , or honour , or conscience , neither by their carelesness , nor their cowardise to betray the best church in the world to the fury and the folly of the worst of men . and in this case let no man make excuses , or raise difficulties from the badness , or the opposition of the times ; the worse they are , the more they require our zeal to oppose and to reform them . and it is never more seasonable to assert the rights of the christian church than when they are most disowned . let us but do our duty , and god will do his work , and let us not betake our selves to tricks and shifts upon any pretences ( if any such there are ) of loss or danger , the church of christ subsists upon no other politicks than courage and integrity . let us then be true to those two fundamental principles of christianity , and our saviour has undertaken for the event , that the gates of hell , much less rome or geneva , shall never be able to prevail against it . postscript . i have thus far adventured to state the case of the protestant religion as it is established by law in the church of england . thereby to declare what it is that we contend for in our disputes against all sorts of recusants and dissenters . for it is not at all material what we oppose , but what we assert ; and there would be no harm in errour , were it not for its contrariety to truth . so that , before we defend the church of england , it is necessary to define the true state of its cause , otherwise we contend about we know not what . for as for the general term of protestancy , it is an indefinite thing , so that if all the men in england that are enemies , or no friends to the pope of rome may be listed under that name ; we have some protestants that believe there is a god , and some that believe there is none ; some that believe they have a saviour , and a soul to save , and some that laugh at both ; there are hobbian protestants , muggletonian protestants , socinian protestants , quaker protestants , rebel protestants , protestants of 41 , and protestants of 48. all or most of which are as different as popery it self from the true protestancy of the church of england . and therefore it is necessary to stick close to that , both as it is established by the law of the land , and by the law of christ. for unless we limit it to the law of the land , we may in time have a church consisting of nothing but protestants dissenting from the established religion , that is , a church not only without , but against it self . and unless we derive the authority of that religion , that is by law established , from the antecedent law of christ , we may quickly be ( as we are in a fair way to be ) a reformed church of protestant atheists , that is , a church without religion . and therefore all must be built upon this one bo●●om , that the church owned by the law of england , is the very same that was established by the law of christ. for unless we suppose that the church was originally setled by our saviour with divine authority , we deny his supremacy over his own church ; and unless we suppose that the supreme government of the kingdom has power to abett and ratifie our saviours establishment by civil laws , we deny his majesties supremacy over his christian subjects ; and therefore both together must be taken in to the right state and constitution of the church of england . and that , do what we can , will involve the leaders of our present separation in the guilt both of schism and sedition ; of schism in the church , in that they withdraw themselves and their obedience from those who are vested with a power to command them by vertue of a divine commission ; of sedition in the state , in that they needlesly , and without any justifiable pretence , violate the laws of the common-wealth . though the truth is , their dissension is somewhat worse . for as they manage it , it is not only sedition , but rebellion , in that they do not only disobey the laws , but disavow their obligation ; standing resolutely upon that one principle , that no magistrate whatsoever has any power of establishing any thing relating to the worship of god. so that the act of uniformity is not so much faulty for the particular matters contained in it , as for the unlawful and usurped authority of it . and when the king and parliament enjoyned the book of common-prayer to be used in all churches , they challenged a power to which they had no right , and invaded the prerogative of god himself . this is the first ground of the separation , as it is stated by the chief ring-leaders of it , and it is a plain renunciation of their allegiance as well as conformity . i can with all the streinings of charity make no better of it , and should be heartily glad if i could see them without shufling and prevarication clear themselves of so pernicious a principle . to conclude , methinks religion has been long enough trifled with in this kingdom , and after so long and so sad experience of our folly , it is time to return to some sense of discretion and sobriety . before the late barbarous war we had the scepter of jesus christ and the divine right of presbytery to advance , but now , after the murder of an hundred thousand men , that cause has proved so ridiculous . as that it is grown ashamed of it self . however the pretence was great and solemn , but at this time the people are driven into the same excesses against the church , no body knows for what , unless it be that some men among us are too proud or too peevish to recant their follies . and therefore i conjure them in the name of god to lay their hands upon their hearts , and without passion seriously to consider what it is for which they renounce the church in which they were baptised into the communion of the catholick church , tear and rend it into numberless pieces and factions , scare multitudes of silly and well-meaning people out of it , as they tender the salvation of their souls , and put the whole kingdom into perpetual tumults and combustions about religion ; and when they have considered it , i shall only bind it upon their consciences , so to answer it to themselves now , as they hope to answer it to their saviour at the last day . as for the foreign reformed churches , i have said nothing of them , because they are altogether out of the compass of my argument , which is confined within the four seas , and concerns only those that either are , or ought to be members of the church of england . but if in any thing any other churches deviate from the primitive institution , they must stand and fall to their own master . and god forbid we should be so uncharitable as to go about to un-church them , or renounce brotherly communion with them , or to think that our blessed saviour should withdraw the promise of his grace and protection from them . for if every defect from his institution should forfeit the rights of a christian church , there never was , as we may find by the apostles account of the churches in their times , nor ever will be such a thing as a church in the world . for in this life it is not to be expected that any thing should be absolutely perfect , the very nature of christianity supposes imperfection , and accepts of integrity , and as long as with sincere affections men adhere to the principles of the christian church , they are within the promise of the grace of god. neither beside this does it appear that they in the least refuse communion with the episcopal church , which is the main charge against our separatists ; nay , on the contrary , it is too evident , that they unanimously condemn our diffenters for their schismatical departure from it . but being , it seems , accidentally cast into another form of government in the midst of state-tumults , they continue in it , either , first , through the power of prejudice and prepossession , which are strong things , and more or less to be allowed to all men . or , secondly , for want of opportunity to new-mould themselves after the platform of the episcopal churches , which if they should attempt in popish countries , it is easie to foresee with what fury it would be opposed . or else , thirdly , for want of due information of the primitive institution , supposing that as our saviour has founded the society of his church upon divine right , so he has left it in the power of every particular church to model it self , as it shall judge most convenient to its own circumstances . or lastly , out of that reverence they bare to the authority of some learned men , who at the beginning of the reformation unfortunately hapned to mistake the true form of the primitive government . or for whatever other reason it is , we ought to be so charitable as to think that they are not convinced of the divine institution of episcopacy , or if they are , we ought to be so civil as to think that they would not refuse it , and then as long as their mistake proceeds from want of information , it were an unchristian thing to deny them our charity , much more gods grace and mercy ; for though his laws are perfect and unchangeable , yet in the execution of them , he condescends to the errors and weaknesses of his creatures , so that it is but a lamentable way of arguing against any divine institution because such and such churches have departed from it ; this were to set up their authority , not only above , but against that of god himself . however , it is to be hoped that in a little time they may come to a right understanding of this thing , for the controversie about it has not been till very lately throughly sifted in the latine tongue , but now it is determined with that strange weight of reason , that they cannot but discern , when they come impartially ( as in time they will ) to examine it , on which side the truth stands . i pray god to assist and direct them and us to a right understanding of things , that all parts of his holy catholick church may daily grow more and more into unity among themselves , and more and more conform their holy discipline to the purity of the primitive institution . amen . finis . notes, typically marginal, from the original text notes for div a56382-e950 phys. c. 26. leviati● . c. 12. leviath . c. 23. 14 c. 26. c. 35. c. 42. ib. p. 311. ibid. ibid. c. 43. c. 32. c. 35. c. 42. ibid. c. 3● . c. 42. cap. 11. de jure nat . & gent. l. 2. 2. comment in eutych p. 54. v. scaliger de emendat . temp . 1● . psal. 1. 1. ps. 26. 4. p. 12● . p. 237. epil . b. 1. c. 12. mat. 4. 17. lib. 16. tit. 2. l. 45. nov. 6. c. 1. nov. 131. c. 1. notes for div a56382-e6180 praefat. in eutych . diff. 1. cap. 1. lib. 3. cap. 18. l. 3. c. 4. part. 1. cap. 2. walo messal . p. 252. diss. 2. c. 1. § 2. lib. 2. cap. 4. animad . in e●●o . chron. n. mmcxl . ep. l. 3. chap. 18. apol. p. 23. v. vales. annot. in euseb. hist. l. 5. prooem . & cap. 4. comment . in eutych . p. 27. prefat . in eutych . p. 6. dissert . 3. cap. 10. vindic. l. 1. c. 10. pag. 38. the reasonableness of christianity as delivered in the scriptures locke, john, 1632-1704. 1695 approx. 363 kb of xml-encoded text transcribed from 157 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a48888 wing l2751 estc r22574 12364234 ocm 12364234 60354 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a48888) transcribed from: (early english books online ; image set 60354) images scanned from microfilm: (early english books, 1641-1700 ; 216:5) the reasonableness of christianity as delivered in the scriptures locke, john, 1632-1704. [5], 304 p. printed for awnsham and john churchil ..., london : 1695. written by j. locke. cf. wing. first ed. cf. nuc pre-1956. errata: p. [5]. advertisements: p. 304. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church history -17th century. christianity -early works to 1800. philosophy and religion -early works to 1800. apologetics -early works to 1800. apologetics -history -17th century. 2002-06 tcp assigned for keying and markup 2002-07 aptara keyed and coded from proquest page images 2002-08 olivia bottum sampled and proofread 2002-08 olivia bottum text and markup reviewed and edited 2002-10 pfs batch review (qc) and xml conversion the reasonableness of christianity , as delivered in the scriptures . london : printed for awnsham and iohn churchil , at the black swan in pater-noster-row . 1695. the preface . the little satisfaction and consistency is to be found in most of the systems of divinity i have met with , made me betake my self to the sole reading of the scripture ( to which they all appeal ) for the understanding the christian religion . what from thence by an attentive and unbiassed search i have received , reader , i here deliver to thee . if by this my labour thou receivest any light or confirmation in the truth , joyn with me in thanks to the father of lights for his condescention to our vnderstandings . if upon a fair and unprejudiced examination , thou findest i have mistaken the sense and tenor of the gospel , i beseech thee , as a true christian , in the spirit of the gospel ( which is that of charity ) and in the words of sobriety , set me right in the doctrine of salvation . errata . page 35. line 22. read on the. p. 62. l. 26. r. bethesda . p. 63. l. 26. r. little of any thing ; p. 64. ult . r. it was . p. 65. l. 6. r. them at ierusalem . ibid. l. 10 r. ing in that place . p. 67. l. 17. r. that remained . p. 69. l. 23. r. a king , or rather messiah the king , p. 75. l. 6. dele these . ibid. l. 14. r. nor 〈◊〉 . p. 112. l. 4. r. bethesda . p. 161. l. 2. r. and of . p. 165. l. 20. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 present world. p. 194. l. 11. r. availed not devils . p. 217. l. 11. r. in his sermon in the. p. 263. l. ● . r. before observed . p. 264. l. 24. r. custom . p. 271. l. 2. r. apophthegms . ibid. l. 24. r. themselves ; and deduces . p. 282. l. 〈◊〉 . r. no touch of . p. 284. 1. 〈◊〉 confusion . p. 287. l. 17. r. life and. p. 295. l. 22. r. the apostles . p. 203. l. 20. r. treatise ? p. 304. l. 4. ● abstract . ibid. l. 14. read them , the reasonableness of christianity , as delivered in the scriptures . t is obvious to any one who reads the new testament , that the doctrine of redemption , and consequently of the gospel , is founded upon the supposition of adam's fall. to understand therefore what we are restored to by jesus christ , we must consider what the scripture shews we lost by adam . this i thought worthy of a diligent and unbiassed search : since i found the two extreams , that men run into on this point , either on the one hand shook the foundations of all religion , or on the other made christianity almost nothing . for whilst some men would have all adam's posterity doomed to eternal infinite punishment for the transgression of adam , whom millions had never heard of , and no one had authorized to transact for him , or be his representative ; this seemed to others so little consistent with the justice or goodness of the great and infinite god , that they thought there was no redemption necessary , and consequently that there was none , rather than admit of it upon a supposition so derogatory to the honour and attributes of that infinite being ; and so made jesus christ nothing but the restorer and preacher of pure natural religion ; thereby doing violence to the whole tenor of the new testament . and indeed both sides will be suspected to have trespassed this way , against the written word of god , by any one , who does but take it to be a collection of writings designed by god for the instruction of the illiterate bulk of mankind in the way to salvation ; and therefore generally and in necessary points to be understood in the plain direct meaning of the words and phrases , such as they may be supposed to have had in the mouths of the speakers , who used them according to the language of that time and country wherein they lived , without such learned , artificial , and forced senses of them , as are sought out , and put upon them in most of the systems of divinity , according to the notions , that each one has been bred up in . to one that thus unbiassed reads the scriptures , what adam fell from , is visible , was the state of perfect obedience , which is called justice in the new testament , though the word which in the original signifies justice , be translated righteousness : and by this fall he lost paradise , wherein was tranquility and the tree of life , i. e. he lost bliss and immortality . the penalty annexed to the breach of the law , with the sentence pronounced by god upon it , shew this . the penalty stands thus , gen. ii. 17. in the day that thou eatest thereof thou shalt surely die . how was this executed ? he did eat , but in the day he did eat , he did not actually die , but was turned out of paradise from the tree of life , and shut out for ever from it , lest he should take thereof and live for ever . this shews that the state of paradise was a state of immortality , of life without end , which he lost that very day that he eat : his life began from thence to shorten , and wast , and to have an end ; and from thence to his actual death , was but like the time of a prisoner between the sentence past and the execution , which was in view and certain . death then enter'd and shewed his face , which before was shut out , and not known . so st. paul , rom. v. 12. by one man sin entred into the world , and death by sin ; i. e. a state of death and mortality : and 1 cor. xv. 22. in adam all die ; i. e. by reason of his transgression all men are mortal , and come to die . this is so clear in these cited places , and so much the current of the new testament , that no body can deny , but that the doctrine of the gospel is , that death came on all men by adam's sin ; only they differ about the signification of the word death . for some will have it to be a state of guilt , wherein not only he , but all his posterity was so involved , that every one descended of him deserved endless torment in hell-fire . i shall say nothing more here how far , in the apprehensions of men , this consists with the justice and goodness of god , having mentioned it above : but it seems a strange way of understanding a law , which requires the plainest and directest words , that by death should be meant eternal life in misery . could any one be supposed by a law , that says , for felony you shall die , not that he should lose his life , but be kept alive in perpetual exquisite torments ? and would any one think himself fairly dealt with , that was so used ? to this they would have it be also a state of necessary sinning , and provoking god in every action that men do : a yet harder sense of the word death than the other . god says , that in the day that thou eatest of the forbidden fruit , thou shalt die ; i. e. thou and thy posterity shall be ever after uncapable of doing any thing , but what shall be sinful and provoking to me , and shall justly deserve my wrath and indignation . could a worthy man be supposed to put such terms upon the obedience of his subjects , much less can the righteous god be supposed , as a punishment of one sin wherewith he is displeased , to put man under a necessity of sinning continually , and so multiplying the provocation ? the reason of this strange interpretation we shall perhaps find in some mistaken places of the new testament . i must confess by death here i can understand nothing but a ceasing to be , the losing of all actions of life and sense . such a death came on adam , and all his posterity by his first disobedience in paradise , under which death they should have lain for ever , had it not been for the redemption by jesus christ. if by death threatned to adam were meant the corruption of humane nature in his posterity , 't is strange that the new testament should not any where take notice of it , and tell us , that corruption seized on all because of adam's transgression , as well as it tells us so of death . but as i remember every ones sin is charged upon himself only . another part of the sentence was , cursed is the ground for thy sake ; in sorrow shalt thou eat of it all the days of thy life , in the sweat of thy face shalt thou eat bread , till thou return unto the ground : for out of it wast thou taken ; dust thou art , and to dust shalt thou return . this shews that paradise was a place of bliss as well as immortality , without toyl , and without sorrow . but when man was turned out , he was exposed to the toyl , anxiety , and frailties of this mortal life , which should end in the dust , out of which he was made , and to which he should return ; and then have no more life or sense than the dust had , out of which he was made . as adam was turned out of paradise , so all his posterity were born out of it , out of the reach of the tree of life , all like their father adam in a state of mortality , void of the tranquility and bliss of paradise . rom. v. 12. by one man sin entered into the world , and death by sin . but here will occur the common objection , that so many stumble at : how doth in consist with the justice and goodness of god , that the posterity of adam should suffer for his sin ; the innocent be punished for the guilty ? very well , if keeping one from what he has no right to be called a punishment . the state of immortality in paradise is not due to the posterity of adam more than to any other creature . nay , if god afford them a temporary mortal life ' 't is his gift , they owe it to his bounty , they could not claim it as their right , nor does he injure them when he takes it from them . had he taken from manking any thing , that was their right ; or did he put men in a state of misery worse than not being without any fault or demerit of their own ; this indeed would be hard to reconcile with the notion we have of justice , and much more with the goodness and other attributes of the supream being , which he has declared of himself , and reason as well as revelation must acknowledge to be in him ; unless we will confound good and evil , god and satan . that such a state of extream irremidiable torment is worse than no being at all , if every one ones sense did not determine against the vain philosophy , and foolish metaphysicks of some men ; yet our saviour's peremptory decision , matt. xxvi . 24. has put it past doubt , that one may be in such an estate , that it had been better for him not to have been born . but that such a temporary life as we now have , with all its frailties and ordinary miseries is better than no being , is evident by the high value we put upon it our selves . and therefore though all die in adam , yet none are truly punished but for their own deeds . rom. ii. 6. god will render to every one , how ? according to his deeds . to those that obey unrighteousness , indignation and wrath , tribulation and anguish upon every soul of man that doth evil , v. 9. 2 cor. v. 10. we must appear before the iudgment-seat of christ , that every one may receive the things done in his body , according to that he has done , whether it be good or bad . and christ himself , who knew for what he should condemn men at the last day , assures us in the two places where he describes his proceeding at the great judgment , that the sentence of condemnation passes only on the workers of iniquity , such as neglected to fulfil the law in acts of charity , mat. vii . 23. luke xiii . 27. mat. xxv . 42. but here is no condemnation of any one , for what his fore-father adam had done , which 't is not likely should have been omitted , if that should have been a cause , why any one was adjudged to the fire with the devil and his angels . and he tells his disciples , that when he comes again with his angels is the glory of his father , that then he will render to every one according to his works , mat. xvi . 27. adam being thus turned out of paradise , and all his posterity born out of it , the consequence of it was , that all men should die , and remain under death for ever , and so be utterly lost . from this estate of death jesus christ restores all mankind to life ; 1 cor. xv. 22. as in adam all die , so in christ shall all be made alive . how this shall be , the same apostle tells us in the foregoing v. 21. by man death came , by man also came the resurrection from the dead . whereby it appears , that the life , which jesus christ restores to all men , is that life , which they receive again at the resurrection . then they recovered from death , which otherwise all mankind should have continued under lost for ever , as appears by st. paul's arguing , 1 cor. xv. concerning the resurrection . and thus men are by the second adam restored to life again : that so by adam's sin they may none of them lose any thing , which by their own righteousness they might have a title to . for righteousness , or an exact obedience to the law , seems by the scripture to have a claim of right to eternal life , rom. iv. 4. to him that worketh ; i. e. does the works of the law , is the reward not reckoned of grace , but of debt . and rev. xxii . 14. blessed are they who do his commandments , that they may have right to the tree of life , which is in the paradise of god. if any of the posterity of adam were just , they shall not lose the reward of it , eternal life and bliss , by being his mortal issue : christ will bring them all to life again ; and then they shall be put every one upon his own tryal , and receive judgment , as he is found to be righteous or no. and the righteous , as our saviour says , mat. xxv . 46. shall go into eternal life . nor shall any one miss it , who has done what our saviour directed the lawyer , who asked , luke x. 25. what he should do to inherit eternal life ? do this , i. e. what is required by the law , and thou shalt live . on the other side , it seems the unalterable purpose of the divine justice , that no unrighteous person , no one that is guilty of any breach of the law , should be in paradise ; but that the wages of sin shold be to every man , as it was to adam , an exclusion of him out of that happy state of immortality , and bring death upon him . and this is so conformable to the eternal and established law of right and wrong , that it is spoke of too as if it could not be otherwise . st. iames says , chap. i. 15. sin when it is finished bringeth forth death , as it were by a natural and necessary production . sin entred into the world , and death by sin , says st. paul , rom. v. 12. & vi. 23. the wages of sin is death . death is the purchase of any , of every sin . gal. iii. 10. cursed is every one who continueth not in all things which are written in the book of the law to do them . and of this st. iames gives a reason , chap. ii. 10 , 11. whosoever shall keep the whole law , and yet offend in one point , he is guilty of all : for he that said , do not commit adultery , said also , do not kill : i. e. he that offends in any one point , sins against the authority which established the law. here then we have the standing and fixed measures of life and death . immortality and bliss belong to the righteous ; those who have lived in an exact conformity to the law of god , are out of the reach of death : but an exclusion from paradise , and loss of immortality , is the portion of sinners , of all those who have any way broke that law , and failed of a compleat obedience to it by the guilt of any one transgression . and thus mankind by the law are put upon the issues of life or death ; as they are righteous , or vnrighteous ; iust or vnjust ; i. e. exact performers , or transgressors of the law. but yet all having sinned , rom. iii. 23. and come short of the glory god , i. e. the kingdom of god in heaven , which is often called his glory , both iews and gentiles , v. 22. so that by the deeds of the law no one could be justified , v. 20. it follows , that no one could then have eternal life and bliss . perhaps it will be demanded , why did god give so hard a law to mankind , that to the apostles time no one of adam's issue had kept it ? as appears by rom. iii. and gal. iii. 21 , 22. answ. it was such a law as the purity of god's nature required , and must be the law of such a creature as man , unless god would have made him a rational creature , and not required him to have lived by the law of reason , but would have countenanced in him irregularity and disobedience to that light which he had ; and that rule , which was suitable to his nature : which would have been , to have authorized disorder , confusion , and wickedness in his creatures . for that this law was the law of reason , or as it is called of nature , we shall see by and by : and if rational creatures will not live up to the rule of their reason , who shall excuse them ? if you will admit them to forsake reason in one point , why not in another ? where will you stop ? to disobey god in any part of his commands ( and 't is he that commands what reason does ) is direct rebellion ; which if dispensed with in any point , government and order are at an end ; and there can be no bounds set to the lawless exorbitancy of unconfined men . the law therefore was , as st. paul tells us , rom. vii . 12 , holy , just , and good , and such as it ought , and could not otherwise be . this then being the case , that whoever is guilty of any sin , should certainly die , and cease to be , the benefit of life restored by christ at the resurrection would have been no great advantage , ( for as much as here again death must have seized upon all mankind , because all had sinned ; for the wages of sin is every where death , as well after as before the resurrection ) if god had not found out a way to justifie some , i. e. so many , as obeyed another law , which god gave , which in the new testament is called the law of faith , rom. iii. 27. and is opposed to the law of works . and therefore the punishment of those who would not follow him was to lose their souls . i. e. their lives , mark viii . 35-38 . as is plain , considering the occasion it was spoke on . the better to understand the law of faith , it will be convenient in the first place to consider the law of works . the law of works then , in short , is that law , which requires perfect obedience , without any remission or abatement ; so that by that law a man cannot be just , or justified without an exact performance of every tittle . such a perfect obedience in the new testament is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we translate righteousness . the language of this law is , do this and live , transgress and die . lev. xviii . 5. ye shall keep my statutes and my judgments , which if a man do he shall live in them . ezek. xx. 11. i gave them my statutes , and shewed them my judgments , which if a man do he shall even live in them . moses , says st. paul , rom. x. 5. describeth the righteousness which is of the law , that the man which doth those things shall live in them . gal. iii. 12. the law is not of faith , but that man that doth them shall live in them . on the other side , transgress and die ; no dispensation , no atonement . v. 10. cursed is every one that continueth not in all things which are written in the book of the law to do them . where this law of works was to be found , the new testament tells us , ( viz. ) in the law delivered by moses . iohn i. 17. the law was given by moses , but faith and truth came by iesus christ. cap. vii . 19. did not moses give you the law , says our saviour , and yet none of you keep the law. and this is the law which he speaks of , where he asks the lawyer , luke x. 26. what is written in the law ? how readest thou ? v. 28. this do and thou shalt live . this is that which st. paul so often stiles the law , without any other distinction , rom. ii. 13. not the hearers of the law are just before god , but the doers of the law are justified . 't is needless to quote any more places , his epistles are all full of it , especially this to the romans . but the law given by moses being not given to all mankind , how are all men sinners ; since without a law there is no transgression ? to this the apostle , v. 14. answers , for when the gentiles which have not the law , do ( i. e. find it reasonable to do ) by nature the things contained in the law ; these having not the law , are a law unto themselves : which shew the work of the law written in their hearts , their consciences also bearing witness , and amongst one another their thoughts accusing or excusing . by which , and other places in the following chapter , 't is plain , that under the law of works is comprehended also the law of nature , knowable by reason as well as the law given by moses . for , says st. paul , rom. iii. 9. 23. we have proved both iews and gentiles , that they are all under sin : for all have sinned , and come short of the glory of god : which they could not do without a law. nay , whatever god requires any where to be done without making any allowance for faith , that is a part of the law of works . so the forbidding adam to eat of the tree of knowledge was part of the law of works . only we must take notice here , that some of god's positive commands being for peculiar ends , and suited to particular circumstances of times , places , and persons , have a limited and only temporary obligation by vertue of god's positive injunction ; such as was that part of moses's law which concerned the outward worship , or political constitution of the jews , and is called the ceremonial and judaical law , in contradistinction to the moral part of it ; which being conformable to the eternal law of right , is of eternal obligation , and therefore remains in force still under the gospel ; nor is abrogated by the law of faith , as st. paul found some ready to infer , rom. iii. 31. do we then make void the law through faith ? god forbid ; yea , we establish the law. nor can it be otherwise : for were there no law of works , there could be no law of faith. for there could be no need of faith , which should be counted to men for righteousness , if there were no law to be the rule and measure of righteousness , which men failed in their obedience to . where there is no law , there is no sin ; all are righteous equally with or without faith. the rule therefore of right is the same that ever it was , the obligation to observe it is also the same : the difference between the law of works and the law of faith is only this ; that the law of works makes no allowance for failing on any occasion . those that obey are righteous , those that in any part disobey are unrighteous , and must not expect life the reward of righteousness . but by the law of faith , faith is allowed to supply the defect of full obedience ; and so the believers are admitted to life and immortality as if they were righteous . only here we must take notice , that when st. paul says , that the gospel establishes the law , he means the moral part of the law of moses : for that he could not mean the ceremonial or political part of it , is evident by what i quoted out of him just now , where he says , the gentiles that do by nature the things contained in the law , their consciences bearing witness . for the gentiles neither did nor thought of the judaical or ceremonial institutions of moses , 't was only the moral part their consciences were concerned in . as for the rest , st. paul tells the galatians , cap. iv. they are not under that part of the law , which v. 3. he calls elements of the world ; and v. 9. weak and beggarly elements . and our saviour himself in his gospel-sermon on the mount , tells them , mat. v. 17. that whatever they might think , he was not come to dissolve the law , but to make it more full and strict : for that that is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is evident from the following part of that chapter , where he gives the precepts in a stricter sense than they were received in before . but they are all precepts of the moral law which he reinforces . what should become of the ritual law he tells the woman of samaria in these words , iohn iv. 21. 23. the hour cometh when you shall neither in this mountain , nor yet at jerusalem worship the father . but the true worshippers shall worship the father in spirit and in truth , for the father seeketh such to worship him . thus then as to the law in short . the civil and ritual part of the law delivered by moses obliges not christians , though to the jews it were a part of the law of works ; it being a part of the law of nature , that man ought to obey every positive law of god , whenever he shall please to make any such addition to the law of his nature . but the moral part of moses's law , or the moral law , ( which is every where the same , the eternal rule of right ) obliges christians and all men every where , and is to all men the standing law of works . but christian believers have the priviledge to be under the law of faith too ; which is that law whereby god justifies a man for believing , though by his works he be not just or righteous , i. e. though he came short of perfect obedience to the law of works . god alone does , or can , justifie or make just those who by their works are not so : which he doth by counting their faith for righteousness , i. e. for a compleat performance of the law. rom. iv. 3. abraham believed god , and it was counted to him for righteousness . v. 5. to him that believeth on him that justifieth the ungodly , his faith is counted for righteousness . v. 6. even as david also describeth the blessedness of the man unto whom god imputeth righteousness without works ; i. e. without a full measure of works , which is exact obedience . v. 7. saying , blessed are they whose iniquities are forgiven , and whose sins are covered . v. 8. blessed is the man to whom the lord will not impute sin . this faith for which god justified abraham , what was it ? it was the believing god when he engaged his promise in the covenant he made with him . this will be plain to any one who considers these places together , gen. xv. 6. he believed in the lord , or believed the lord. for that the hebrew phrase believing in , signifies no more but believing , is plain from st. paul's citation of this place , rom. iv. 3. where he repeats it thus : abraham believed god , which he thus explains , v. 18-22 . who against hope , believed in hope , that he might become the father of many nations : according to that which was spoken , so shall thy seed be . and being not weak in faith , he considered not his own body now dead , when he was about an hundred years old , nor yet the deadness of sarah's womb . he staggered not at the promise of god through unbelief ; but was strong in faith , giving glory to god. and being fully perswaded , that what he had promised , he was also able to perform . and therefore it was imputed to him for righteousness . by which it is clear , that the faith which god counted to abraham for righteousness , was nothing but a firm belief of what god declared to him , and a steadfast relying on him for the accomplishment of what he had promised . now this , says st. paul , v. 23 , 24. was not writ for his [ abraham 's ] sake alone , but for us also ; teaching us , that as abraham was justified for his faith , so also ours shall be accounted to us for righteousness , if we believe god as abraham believed him . whereby 't is plain is meant the firmness of our faith without staggering , and not the believing the same propositions that abraham believed ; viz. that though he and sarah were old , and past the time and hopes of children , yet he should have a son by her , and by him become the father of a great people , which should possess the land of canaan . this was what abraham believed , and was counted to him for righteousness . but no body i think will say , that any ones believing this now , shall be imputed to him for righteousness . the law of faith then , in short , is for every one to believe what god requires him to believe , as a condition of the covenant he makes with him ; and not to doubt of the performance of his promises . this the apostle intimates in the close here , v. 24. but for us also , to whom it shall be imputed , if we believe on him that raised up iesus our lord from the dead . we must therefore examine and see what god requires us to believe now under the revelation of the gospel : for the belief of one invisible , eternal , omnipotent god , maker of heaven and earth , &c. was required before , as well as now . what we are now required to believe to obtain eternal life , is plainly set down in the gospel . st. iohn tells us , iohn iii. 36. he that believeth on the son , hath eternal life ; and he that believeth not the son , shall not see life . what this believing on him is , we are also told in the next chapter . the woman saith unto him , i know that the messiah cometh : when he is come , he will tell us all things . iesus said unto her , i that spake unto thee am he . the woman then went into the city , and saith to the men , come see a man that hath told me all things that ever i did . is not this the messiah ? and many of the samaritans believed on him ; for the saying of the woman , who testified , he told me all that ever i did . so when the samaritans were come unto him , many more believed because of his words , and said to the woman ; we believe not any longer because of thy saying , for we have heard our selves , and we know that this man is truly the saviour of the world , the messiah , john iv. 25 , 26. 29. 39 , 40 , 41 , 42. by which place it is plain , that believing on the son is the believing that iesus was the messiah ; giving credit to the miracles he did , and the profession he made of himself . for those who were said to believe on him for the saying of the woman , v. 39. tell the woman , that they now believed not any longer because of her saying ; but that having heard him themselves , they knew , i. e. believed past doubt that he was the messiah . this was the great proposition that was then controverted concerning jesus of nazareth , whether he was the messiah or no ; and the assent to that , was that which distinguished believers form unbelievers . when many of his disciples had forsaken him , upon his declaring that he was the bread of life which came down from heaven , he said to the apostles , will ye also go away ? then simon peter answered him ; lord , to whom shall we go ? thou hast the words of eternal life . and we believe , and are sure thou art the messiah , the son of the living god , iohn vi. 69. this was the faith which distinguished them form apostates and unbelievers , and was sufficient to continue them in the rank of apostles : and it was upon the same proposition , that iesus was the messiah the son of the living god , owned by st. peter , that our saviour said , he would build his church . mat. xvi . 16-18 . to convince men of this he did his miracles : and their assent to , or not assenting to this , made them to be , or not to be of his church ; believers , or not believers . the iews came round about him , and said unto him , how long dost thou make us doubt ? if thou be the messiah tell us plainly . iesus answered them ; i told you , and ye believed not : the works that i do in my father's name they bear witness of me . but ye believe not , because ye are not of my sheep , john x. 24-26 . conformable hereunto st. iohn tells us , that many deceivers are entered into the world , who confess not that iesus , the messiah , is come in the flesh . this is a deceiver , and an antichrist , whosoever abideth not in the doctrine of the messiah has not god. he that abideth in the doctrine of the messiah , i. e. that jesus is he , hath both the father and the son , 2 john 7. 9 , 10. that this is the meaning of the place , is plain from what he says in his foregoing epistle , whosoever believeth that iesus is the messiah , is born of god , 1 john v. 1. and therefore drawing to a close of his gospel , and shewing the end for which he writ it , he has these words : many other signs truly did iesus in the presence of his disciples , which are not written in this book ; but these are written , that ye may believe that iesus is the messiah , the son of god ; and that believing ye might have life through his name , john xx. 30 , 31. whereby it is plain , that the gospel was writ to induce men into a belief of this proposition , that iesus of nazareth was the messiah ; which if they believed , they should have life . accordingly the great question amongst the jews was , whether he were the messiah or no : and the great point insisted on and promulgated in the gospel was , that he was the messiah . the first glad tidings of his birth , brought to the shepherds by an angel , was in these words : fear not , for behold i bring you good tidings of great joy , which shall be to all people ; for to you is born this day in the city of david a saviour , who is the messiah the lord , luke ii. 11. our saviour discoursing with martha about the means of attaining eternal life , saith to her , iohn xi . 27. whosoever believeth in me shall never die . believest thou this ? she saith unto him , yea , lord , i believe that thou art the messiah , the son of god , which should come into the world . this answer of hers sheweth what it is to believe in jesus christ , so as to have eternal life , viz. to believe that he is the messiah the son of god , whose coming was foretold by the prophets . and thus andrew and philip express it : andrew says to his brother simon , we have found the messiah , which is , being interpreted , the christ. philip saith to nathanael , we have found him of whom moses in the law , and the prophets did write , iesus of nazareth , the son of joseph , iohn i. 41. 45. according to what the evangelist says in this place , i have , for the clearer understanding of the scripture , all along put messiah for christ. christ being but the greek name for the hebrew messiah , and both signifying the anointed . and that he was the messiah , was the great truth he took pains to convince his disciples and apostles of ; appearing to them after his resurrection : as may be seen , luke xxiv . which we shall more particularly consider in another place . there we read what gospel our saviour preach'd to his disciples and apostles ; and that , as soon as he was risen from the dead , twice the very day of his resurrection . and if we may gather what was to be believed by all nations , from what was preached unto them ; we may observe , that the preaching of the apostles every where in the acts tended to this one point , to prove that jesus was the messiah . indeed , now after his death , his resurrection was also commonly required to be believed as a necessary article , and sometimes solely insisted on : it being a mark and undoubted evidence of his being the messiah , and necessary now to be believed by those who would receive him as the messiah . for since the messiah was to be a saviour and a king , and to give life and a kingdom to those who received him , as we shall see by and by , there could have been no pretence to have given him out for the messiah , and to require men to believe him to be so , who thought him under the power of death , and corruption of the grave . and therefore those who believed him to be the messiah , must believe that he was risen from the dead : and those who believed him to be risen from the dead , could not doubt of his being the messiah . but of this more in another place . let us see therefore how the apostles preached christ , and what they proposed to their hearers to believe . st. peter at ierusalem , acts ii. by his first sermon , converted three thousand souls . what was his word , which , as we are told , v. 41. they gladly received , and thereupon were baptized ? that may be seen from v. 22. to v. 36. in short this ; which is the conclusion drawn from all that he had said , and which he presses on them as the thing they were to believe , viz. therefore let all the house of israel know assuredly , that god hath made that same iesus , whom ye have crucified , lord and messiah , v. 36. to the same purpose was his discourse to the jews in the temple , acts iii. the design whereof you have , v. 18. but those things that god before had shewed by the mouth of all his prophets , that the messiah should suffer , he hath so fulfilled . in the next chapter acts iv. peter and iohn being examined about the miracle on the lame man , profess it to have been done in the name of jesus of nazareth , who was the messiah , in whom alone there was salvation , v. 10-12 . the same thing they confirm to them again , acts v. 29-32 . and daily in the temple , and in every house they ceased not to teach and preach iesus the messiah , v. 42. what was stephen's speech to the council , acts vii . but a reprehension to them , that they were the betrayers and murderers of the iust one ? which is the title by which he plainly designs the messiah , whose coming was foreshewn by the prophets , v. 51 , 52. and that the messiah was to be without sin ( which is the import of the word just ) was the opinion of the jews , appears from iohn ix . v. 22. compared with 24. acts viii . philip carries the gospel to samaria . then philip went down to samaria , and preached to them . what was it he preached ? you have an account of it in this one word , the messiah , v. 5. this being that alone which was required of them , to believe that iesus was the messiah ; which , when they believed , they were baptized . and when they believed philip 's preaching the gospel of the kingdom of god , and the name of iesus the messiah , they were baptized both men and women , v. 12. philip being sent from thence , by a special call of the spirit , to make an eminent convert , out of isaiah preaches to him jesus , v. 35. and what it was he preached concerning iesus , we may know by the profession of faith the eunuch made , upon which he was admitted to baptism . v. 37. i believe that iesus christ is the son of god : which is as much as to say , i believe that he , whom you call jesus christ , is really and truly the messiah that was promised . for that believing him to be the son of god , and to be the messiah , was the same thing , may appear by comparing iohn i. 45. with v. 49. where nathanael owns jesus to be the messiah in these terms : thou art the son of god ; thou art the king of israel . so the jews , luke xxii . 70. asking christ , whether he were the son of god ; plainly demand of him , whether he were the messiah ? which is evident by comparing that with the three preceding verses . they ask him , v. 67. whether he were the messiah ? he answers , if i tell you , you will not believe ; but withal tells them , that from thenceforth he should be in possession of the kingdom of the messiah , expressed in these words , v. 69. hereafter shall the son of man sit on the right hand of the power of god : which made them all cry our , art thou then the son of god ? i. e. dost thou then own thy self to be the messiah ? to which he replies ; ye say that i am . that the son of god was the known title of the messiah at that time amongst the jews , we may see also from what the jews say to pilate , john xix . 7. we have a law , and by our law he ought to die , because he made himself the son of god ; i. e. by making himself the messiah , the prophet which was to come , but falsely ; and therefore he deserves to die by the law , deut. xviii . 20. that this was the common signification of the son of god , is farther evident form what the chief priests , mocking him , said , when he was at the cross , mat. xxvii . 42. he saved others , himself he cannot save : if he be the king of israel , let him now come down from the cross , and we will believe him . he trusted in god , let him deliver him now , if he will have him ; for he said , i am the son of god ; i. e. he said , he was the messiah : but 't is plainly false ; for if he were , god would deliver him : for the messiah is to be king of israel , the saviour of others ; but this man cannot save himself . the chief priests mention here the two titles then in use whereby the jews commonly designed the messiah , viz. son of god , and king of israel . that of son of god , was so familiar a compellation of the messiah , who was then so much expected and talked of , that the romans it seems , who lived amongst them , had learned it ; as appears from v. 54. now when the centurion , and they that were with him , watching iesus , saw the earthquake , and those things that were done , they feared greatly , saying , truly this was the son of god ; this was that extraordinary person that was looked for . acts ix . st. paul exercising the commission to preach the gospel , which he had received in a miraculous way , v. 20. straitway preached christ in the synagogues , that he is the son of god ; i. e. that jesus was the messiah : for christ in this place is evidently a proper name . and that this was it which paul preached , appears from v. 22. saul increased the more in strength , and confounded the jews who dwelt in damascus , proving that this is the very christ , i. e. the messiah . peter , when he came to cornelius at cesarea ; who by a vision was ordered to send for him , as peter on the other side was by a vision commanded to go to him ; what does he teach him ? his whole discourse , acts x. tends to shew what he says god commanded the apostles to preach unto the people , and to testifie ; that it is he [ jesus ] which was ordained of god to be the iudge of the quick and the dead . and that it was to him that all the prophets give witness , that through his name whosoever believeth in him shall have remission of sins , v. 42 , 43. this is the word which god sent to the children of israel ; that word which was published throughout all judea , and began from galilee , after the baptism which iohn preached , v. 36 , 37. and these are the words which had been promised to cornelius , acts xi . 14. whereby he and all his house should be saved : which words amount only to thus much , that iesus was the messiah , the saviour that was promised . upon their receiving of this ( for this was all was taught them ) the holy ghost fell on them , and they were baptized . 't is observable here , that the holy ghost fell on them before they were baptized ; which in other places converts received not till after baptism . the reason whereof seems to be this ; that god by bestowing on them the holy ghost , did thus declare from heaven , that the gentiles , upon believing iesus to be the messiah , ought to be admitted into the church by baptism as well as the jews . whoever reads st. peter's defence , acts xi . when he was accused by those of the circumcumcision , that he had not kept that distance which he ought with the uncircumcised , will be of this opinion ; and see by what he says , v. 15 , 16 , 17. that this was the ground , and an irresistible authority to him for doing so strange a thing , as it appeared to the jews ( who alone yet were members of the christian church ) to admit gentiles into their communion , upon their believing . and therefore st. peter , in the foregoing chapter , acts x before he would baptize them , proposes this question to those of the circumcision , which came with him , and were astonished , because that on the gentiles also was poured out the gift of the holy ghost : can any one forbid water , that these should not be baptized , who have received the holy ghost as well as we ? v. 47. and when some of the sect of the pharisees , who believed ▪ thought it needful that the converted gentiles should be circumcised , and keep the law of moses , acts xv. peter rose up and said unto them , men and brethren , you know that a good while ago god made choice amongst us , that the gentiles , viz. cornelius , and those here converted with him , by my mouth should hear the gospel , and believe . and god , who knoweth the hearts , bear them witness , giving them the holy ghost , even as he did unto us , and put no difference between us and them , purifying their hearts by faith , v. 7-9 . so that both jews and gentiles , who believed jesus to be the messiah , received thereupon the seal of baptism ; whereby they were owned to be his , and distinguished from unbelievers . from what is above said , we may observe , that this preaching jesus to be the messiah , is called the word , and the word of god ; and believing it , receiving the word of god. vid. acts x. 36 , 37. & xi . 1. 19 , 20. and the word of the gospel , acts xv. 7. and so likewise in the history of the gospel , what mark , chap. iv. 14 , 15. calls simply the word , st. luke calls the word of god , luke xiii . 11. and st. matthew , chap. xiii . 19. the word of the kingdom ; which were , it seems , in the gospel-writers synonymous terms , and are so to be understood by us . but to go on : acts xiii . paul preaches in the synagogue at antioch , where he makes it his business to convince the jews , that god , according to his promise , had of the seed of david raised to israel a saviour , iesus , v. 24. that he was he of whom the prophets writ , v. 25-29 . i. e. the messiah : and that as a demonstration of his being so , god had raised him from the dead , v. 30. from whence be argues thus , v. 32 , 33. we evangelize to you , or bring you this gospel , how that the promise which was made to our fathers , god hath fulfilled the same unto us , in that he hath raised up iesus again ; as it is also written in the second psalm , thou art my son , this day have i begotten thee . and having gone on to prove him to be the messiah , by his resurrection from the dead , he makes this conclusion ; v. 38 , 39. be it known unto you therefore , men and brethren , that through this man is preached unto you forgiveness of sins ; and by him all who believe are justified from all things , from which they could not be justified by the law of moses . this is in this chapter called the word of god over and over again : compare v. 42. with 44. 46. 48 , 49. and chap. xii . v. 24. acts xvii . 2-4 . at thessalonica , paul , as his manner was , went into the synagogue , and three sabbath-days reasoned with the iews out of the scriptures ; opening and alledging , that the messiah must needs have suffered , and risen again from the dead : and that this iesus , whom i preach unto you , is the messiah . and some of them believed , and consorted with paul and silas : but the iews which believed not , set the city in an uproar . can there be any thing plainer , than that the assenting to this proposition , that jesus was the messiah , was that which distinguished the believers from the unbelievers ? for this was that alone which , three sabbaths , paul endeavoured to convince them of , as the text tells us in direct words . from thence he went to berea , and preached the same thing : and the bereans are commended , v. 11. for searching the scriptures , whether those things , i. e. which he had said , v. 2 , 3. concerning jesus his being the messiah , were true or no. the same doctrine we find him preaching at corinth , acts xviii . 4-6 . and he reasoned in the synagogue every sabbath , and perswaded the iews and the greeks . and when silas and timotheus were come from macedonia , paul was pressed in spirit , and testified to the iews , that iesus was the messiah . and when they opposed themselves , and blasphemed , he shook his raiment , and said unto them , your blood be upon your own heads , i am clean ; from henceforth i will go unto the greeks . upon the like occasion he tells the jews at antioch , acts xiii . 46. it was necessary that the word of god should first have been spoken to you : but seeing you put it off from you , we turn to the gentiles . 't is plain here , st. paul's charging their blood on their own heads , is for opposing this single truth , that iesus was the messiah ; that salvation or perdition depends upon believing or rejecting this one proposition . i mean , this is all is required to be believed by those who acknowledge but one eternal and invisible god , the maker of heaven and earth , as the jews did . for that there is something more required to salvation , besides believing , we shall see hereafter . in the mean time , it is fit here on this occasion to take notice , that though the apostles in their preaching to the jews , and the devout , ( as we translate the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who were proselytes of the gate , and the worshippers of one eternal and invisible god , ) said nothing of the believing in this one true god , the maker of heaven and earth ; because it was needless to press this to those who believed and professed it already ( for to such , 't is plain , were most of their discourses hitherto ) yet when they had to do with idolatrous heathens , who were not yet come to the knowledge of the one only true god ; they began with that , as necessary to be believed ; it being the foundation on which the other was built , and without which it could signifie nothing . thus paul speaking to the idolatrous lystrians , who would have sacrificed to him and barnabas , says , acts xiv . 15. we preach unto you , that you should turn from these vanities unto the living god , who made heaven , and earth , and the sea , and all things that are therein . who in times past suffered all nations to walk in their own ways . nevertheless he left not himself without witness in that he did good , and gave us rain from heaven , and fruitful seasons , filling our hearts with food and gladness . thus also he proceeded with the idolatrous athenians , acts xvii . telling them , upon occasion of the altar dedicated to the unknown god , whom ye ignorantly worship , him declare i unto you ; god who made the world , and all things therein : seeing that he is lord of heaven and earth , dwelleth not in temples made with hands . — forasmuch then as we are the off-spring of god , we ought not to think that the godhead is like unto gold , or silver , or stone , graven by art , and man's device . and the times of this ignorance god winked at ; but now commandeth all men every where to repent : because he hath appointed a day in which he will judge the world in righteousness , by that man whom he hath ordained : whereof he hath given assurance unto all men , in that he hath raised him from the dead . so that we see , where any thing more was necessary to be proposed to be believed , as there was to the heathen idolaters , there the apostles were careful not to omit it . acts xviii . 4. paul at corinth reasoned in the synagogue every sabbath-day , and testified to the iews , that iesus was the messiah . ver. 11. and he continued there a year and six months , teaching the word of god amongst them ; i. e. the good news , that jesus was the messiah ; as we have already shewn is meant by the word of god. apollos , another preacher of the gospel , when he was instructed in the way of god more perfectly , what did he teach but this same doctrine ? as we may see in this account of him , acts xviii . 27. that when he was come into achaia , he helped the brethren much who had believed through grace . for he mightily convinced the iews , and that publickly , shewing by the scriptures that iesus was the messiah . st. paul , in the account he gives of himself before festus and agrippa , professes this alone to be the doctrine he taught after his conversion : for , says he , acts xxvi . 22. having obtained help of god , i continue unto this day , witnessing both to small and great , saying none other things than those which the prophets and moses did say should come : that the messias should suffer , and that he should be the first that should rise from the dead , and should shew light unto the people , and to the gentiles . which was no more than to prove that jesus was the messiah . this is that , which , as we have above observed , is called the word of god ; acts xi . 1. compared with the foregoing chapter , from v. 34. to the end . and xiii . 42. compared with 44. 46. 48 , 49. and xvii . 13. compared with v. 11. 3. it is also called the word of the gospel , acts xv. 7. and this is that word of god , and that gospel , which , where-ever their discourses are set down , we find the apostles preached ; and was that faith , which made both jews and gentiles believers and members of the church of christ ; purifying their hearts , acts xv. 9. and carrying with it remission of sins , acts x. 43. so that all that was to be believed for justification , was no more but this single proposition ; that iesus of nazareth was the christ , or the messiah . all , i say , that was to be believed for justification : for that it was not all that was required to be done for justification , we shall see hereafter . though we have seen above from what our saviour has pronounced himself , iohn iii. 36. that he that believeth on the son , hath everlasting life ; and he that believeth not the son , shall not see life , but the wrath of god abideth on him ; and are taught from iohn iv. 39. compared with v. 42. that believing on him , is believing that he is the messiah , the saviour of the world ; and the confession made by st. peter , mat. xvi . 16. that he is the messiah , the son of the living god , being the rock , on which our saviour has promised to build his church ; though this , i say , and what else we have already taken notice of , be enough to convince us what it is we are in the gospel required to believe to eternal life , without adding what we have observed from the preaching of the apostles ; yet it may not be amiss , for the farther clearing this matter , to observe what the evangelists deliver concerning the same thing , though in different words ; which therefore perhaps are not so generally taken notice of to this purpose . we have above observed , from the words of andrew and philip compared , that the messiah , and him of whom moses in the law and the prophets did write , signifie the same thing . we shall now consider that place , iohn i. a little further . ver. 41. andrew says to simon , we have found the messiah . philip , on the same occasion , v. 45. says to nathanael , we have found him , of whom moses in the law and the prophets did write , iesus of nazareth , the son of joseph nathanael , who disbelieved this , when upon christ's speaking to him , he was convinced of it , declares his assent to it in these words ; rabbi , thou art the son of god , thou art the king of israel . from which it is evident , that to believe him to be him of whom moses and the prophets did write , or to be the son of god , or to be the king of israel , was in effect the same as to believe him to be the messiah : and an assent to that , was what our saviour received for believing . for upon nathanael's making a confession in these words , thou art the son of god , thou art the king of israel ; iesus answered and said to him , because i said to thee , i saw thee under the fig-tree , dost thou believe ? thou shalt see greater things than these , v. 51. i desire any , one to read the latter part of the first of iohn , from v. 25. with attention ▪ and tell me , whether it be not plain , that this phrase , the son of god , is an expression used for the messiah . to which let him add martha's declaration of her faith , iohn xi . 27. in these words ; i believe that thou art the messiah , the son of god , who should come into the world ; and that passage of st. iohn , chap. xx. 31. that ye might believe that iesus is the messiah , the son of god ; and that believing , ye might have life through his name : and then tell me whether he can doubt that messiah and son of god were synonymous terms , at that time , amongst the jews . the prophecy of daniel , chap. ix . where he is called messiah the prince ; and the mention of his government and kingdom , and the deliverance by him , in isaiah , daniel , and other prophesies , understood of the messiah ; were so well known to the jews , and had so raised their hopes of him about this time , which by their account was to be the time of his coming to restore the kingdom to israel , that herod no sooner heard of the magi's enquiry after him that was born king of the iews , mat. ii. but he forthwith demanded of the chief priests and scribes , where the messiah should be born , v. 4. not doubting , but if there were any king born to the jews , it was the messiah : whose coming was now the general expectation , as appears , luke iii. 15. the people being in expectation , and all men musing in their hearts of john , whether he were the messiah or not . and when the priests and levites sent to ask him who he was ; he understanding their meaning , answers , iohn i. 19. that he was not the messiah : but he bears witness that jesus is the son of god , i. e. the messiah , v. 34. this looking for the messiah at this time , we see also in simeon ; who is said to be waiting for the consolation of israel , luke ii. 21. and having the child jesus in his arms , he says he had seen the salvation of the lord , v. 30. and anna coming at the same instant into the temple , she gave thanks also unto the lord , and spake of him to all them that looked for redemption in israel , v. 38. and of ioseph of arimathea , it is said , mark xv. 43. that he also expected the kingdom of god : by all which was meant the coming of the messiah . and luke xix . 11. 't is said , they thought that the kingdom of god should immediately appear . this being premised , let us see what it was that iohn the baptist preached , when he first entred upon his ministry . that st. matthew tells us , chap. iii. 1 , 2. in those days came john the baptist preaching in the wilderness of judea , saying , repent , for the kingdom of heaven is at hand . this was a declaration of the coming of the messiah ; the kingdom of heaven and the kingdom of god being the same , as is clear out of several places of the evangelists ; and both signifying the kingdom of the messiah . the profession which iohn the baptist made , when sent to the jews , iohn i. 19. was , that he was not the messiah ; but that jesus was . this will appear to any one , who will compare v. 26-34 . with iohn iii. 27. 30. the jews being very inquisitive to know whether iohn were the messiah ; he positively denies it , but tells them , he was only his fore-runner ; and that there stood one amongst them , who would follow him , whose shoe-latchet he was not worthy to untie . the next day seeing jesus , he says , he was the man ; and that his own baptizing in water , was only that iesus might be manifested to the world ; and that he knew him not , till he saw the holy ghost descend upon him . he that sent him to baptize having told him , that he on whom he should see the spirit decend , and rest upon , he it was that should baptize with the holy ghost ; and that therefore he witnessed , that this was the son of god , v. 34. i. e. the messiah . and chap. iii. 26 , &c. they came to iohn the baptist , and tell him , that iesus baptized , and that all men went to him . iohn answers , he has his authority from heaven ; you know i never said , i was the messiah , but that i was sent before him ; he must increase , but i must decrease ; for god hath sent him , and he speaks the words of god ; and god hath given all things into the hands of his son , and he that believes on the son , hath eternal life ; the same doctrine , and nothing else but what was preached by the apostles afterwards : as we have seen all through the acts , v. g. that jesus was the messiah . and thus it was that iohn bears witness of our saviour , as jesus himself says , iohn v. 33. this also was the declaration was given of him at his baptism , by a voice from heaven ; this is my beloved son , in whom i am well pleased , mat. iii. 17. which was a declaration of him to be the messiah ; the son of god being ( as we have shewed ) understood to signifie the messiah . to which we may add the first mention of him after his conception , in the words of the angel to ioseph ; mat. i. 21. thou shalt call his name iesus , or saviour ; for he shall save his people from their sins . it was a received doctrine in the jewish nation , that at the coming of the messiah , all their sins should be forgiven them . these words therefore of the angel we may look on as a declaration , that jesus was the messiah ; whereof these words , his people , are a further mark ; which suppose him to have a people , and consequently to be a king. after his baptism , jesus himself enters upon his ministry . but before we examine what it was he proposed to be believed , we must observe , that there is a three-fold declaration of the messiah . 1. by miracles . the spirit of prophecy had now for many ages forsaken the jews : and though their common-wealth were not quite dissolved , but that they lived under their own laws , yet they were under a foreign dominion , subject to the romans . in this state their account of the time being up , they were in expectation of the messiah ; and of deliverance by him in a kingdom , he was to set up , according to their ancient prophesies of him : which gave them hopes of an extraordinary man yet to come from god , who with an extraordinary and divine power , and miracles , should evidence his mission , and work their deliverance . and of any such extraordinary person who should have the power of doing miracles , they had no other expectation but only of their messiah . one great prophet and worker of miracles , and only one more , they expected ; who was to be the messiah . and therefore we see the people justified their believing in him , i. e. their believing him to be the messiah , because of the miracles he did ; iohn vii . 31. and many of the people believed in him , and said , when the messiah cometh , will he do more miracles than this man hath done ? and when the jews , at the feast of dedication , iohn x. 24 , 25. coming about him , said unto him , how long dost thou make us doubt ? if thou be the messiah , tell us plainly . iesus answered them , i told you , and ye believed not ; the works that i do in my father's name , bear witness of me . and iohn v. 36. he says , i have a greater witness than that of john ; for the works which the father hath given me to do , the same works that i do , bear witness of me , that the father hath sent me . where , by the way , we may observe , that his being sent by the father , is but another way of expressing the messiah ; which is evident from this place here , iohn v. compared with that of iohn x. last quoted . for there he says , that his works bear witness of him : and what was that witness ? viz. that he was the messiah . here again he says , that his works bear witness ? of him : and what is that witness ? viz. that the father sent him . by which we are taught , that to be sent by the father , and to be the messiah , was the same thing , in his way of declaring himself . and accordingly we find , iohn iv. 53. & xi . 45. and elsewhere , many hearkened and assented to this testimony , and believed on him , seeing the things that he did . 2. another way of declaring the coming of the messiah , was by phrases and circumlocutions , that did signifie or intimate his coming ; though not in direct words pointing out the person . the most usual of these were , the kingdom of god , and of heaven ; because it was that which was oftnest spoken of the messiah , in the old testament , in very plain words : and a kingdom was that which the jews most looked after , and wished for . in that known place , isa. ix . the government shall be upon his shoulders ; he shall be called the prince of peace : of the increase of his government and peace there shall be no end : vpon the throne of david , and upon his kingdom , to order it , and to establish it with iudgment , and with iustice , from henceforth even for ever . micah v. 2. but thou , bethlehem ephratah , though thou be little among the thousands of judah , yet out of thee shall he come forth unto me , that is to be the rvler in israel . and daniel , besides that he calls him messiah the prince , chap. ix . 25. in the account of his vision of the son of man , chap. vii . 13 , 14. says , there was given him dominion , glory , and a kingdom , that all people , nations , and languages should serve him : his dominion is an everlasting dominion which shall not pass away ; and his kingdom that which shall not be destroyed . so that the kingdom of god , and the kingdom of heaven , were common phrases amongst the jews , to signifie the times of the messiah . luke xiv . 15. one of the jews that sat at meat with him , said unto him , blessed is he that shall eat bread in the kingdom of god. chap. xvii . 20. the pharisees demanded , when the kingdom of god should come ? and st. iohn baptist came , saying , repent , for the kingdom of heaven is at hand : a phrase he would not have used in preaching , had it not been understood . there are other expressions that signified the messiah , and his coming ; which we shall take notice of as they come in our way . 3. by plain and direct words , declaring the doctrine of the messiah ; speaking out that jesus was he : as we see the apostles did , when they went about preaching the gospel , after our saviour's resurrection . this was the open clear way , and that which one would think the messiah himself , when he came , should have taken ; especially if it were of that moment , that upon mens believing him to be the messiah , depended the forgiveness of their sins . and yet we see that our saviour did not : but on the contrary , for the most part , made no other discovery of himself , at least in iudea , and at the beginning of his ministry , but in the two former ways , which were more obscure ; not declaring himself to be the messiah , any otherwise than as it might be gathered from the miracles he did , and the conformity of his life and actions with the prophesies of the old testament concerning him ; and from some general discourses of the kingdom of the messiah being come , under the name of the kingdom of god , and of heaven . nay , so far was he from publickly owning himself to be the messiah , that he forbid the doing of it : mark viii . 27-30 . he asked his disciples , whom do men say that i am ? and they answered , john the baptist ; but some say , elias ; and others , one of the prophets . ( so that it is evident , that even those who believed him an extraordinary person , knew not yet who he was , or that he gave himself out for the messiah ; though this was in the third year of his ministry , and not a year before his death . ) and he saith unto them , but whom say ye that i am ? and peter answered , and said unto him , thou art the messiah . and he charged them that they should tell no man of him . luke iv. 41. and devils came out of many , crying , thou art the messiah , the son of god : and he rebuking them , suffered them not to speak , that they knew him to be the messiah . mark iii. 11 , 12. unclean spirits , when they saw him , fell down before him , and cryed , saying , thou art the son of god : and he straitly charged them that they should not make him known . here again we may observe from the comparing of the two texts , that thou art the son of god ; or , thou art the messiah ; were indifferently used for the same thing . but to return to the matter in hand . this concealment of himself will seem strange , in one who was come to bring light into the world , and was to suffer death for the testimony of the truth . this reservedness will be thought to look as if he had a mind to conceal himself , and not to be known to the world for the messiah ; nor to be believed on as such . but we shall be of another mind , and conclude this proceeding of his according to divine wisdom , and suited to a fuller manifestation and evidence of his being the messiah ; when we consider , that he was to fill out the time foretold of his ministry ; and , after a life illustrious in miracles and good works , attended with humility , meekness , patience , and suffering , and every way conformable to the prophesies of him , should be lead as a sheep to the slaughter , and with all quiet and submission be brought to the cross , though there were no guilt nor fault found in him . this could not have been , if as soon as he appeared in publick , and began to preach , he had presently professed himself to have been the messiah ; the king that owned that kingdom he published to be at hand . for the sanhedrim would then have laid hold on it , to have got him into their power , and thereby have taken away his life ; at least , they would have disturbed his ministry , and hindred the work he was about . that this made him cautious , and avoid , as much as he could , the occasions of provoking them , and falling into their hands , is plain from iohn vii . 1. after these things iesus walked in galilee ; out of the way of the chief priests and rulers ; for he would not walk in iewry , because the iews sought to kill him . thus , making good what he foretold them at ierusalem , when at the first passover after his beginning to preach the gospel , upon his curing the man at the pool of bethesday , they sought to kill him , iohn v. 16. ye have not , says he , v. 38. his word abiding amongst you : for whom he hath sent , him ye believe not . this was spoken more particularly to the jews of ierusalem , who were the forward men , zealous to take away his life : and it imports , that because of their unbelief and opposition to him , the word of god , i. e. the preaching of the kingdom of the messiah , which is often called the word of god , did not stay amongst them : he could not stay amongst them , preach and explain to them the kingdom of the messiah . that the word of god , here , signifies the word of god that should make jesus known to them to be the messiah , is evident from the context : and this meaning of this place is made good by the event . for after this , we hear no more of jesus at ierusalem , till the pentecost come twelve month ; though 't is not to be doubted but that he was there the next passover , and other feasts between , but privately . and now at ierusalem , at the feast of pentecost , near fifteen months after , he says very little , and not a word of the kingdom of heaven being come , or at hand ; nor did he any miracle there . and returning to ierusalem at the feast of tabernacles , it is plain , that from this time till then , which was a year and a half , he had not taught them at ierusalem . for , 1. it is said , iohn vii . 2. 15. that he teaching in the temple at the feast of tabernacles , the iews marvelled , saying , how knoweth this man letters , having never learned ? a sign they had not been used to his preaching : for if they had , they would not now have marvelled . 2. ver. 19. he says thus to them : did not moses give you the law , and yet none of you keep the law ? why go you about to kill me ? one work , or miracle , i did here amongst you , and ye all marvel . moses therefore gave unto you circumcision , and ye on the sabbath-day circumcise a man : if a man on the sabbath-day receive circumcision , that the law of moses should not be broken , are ye angry with me , because i have made a man every way whole on the sabbath-day ? which is a direct defence of what he did at ierusalem a year and a half before , when he last preached to them there ; which is reported , iohn v. 1-16 . and it is at that very time when he told them v. 38. ye have not the word of god remaining among you , because whom he hath sent ye believe not . whereby , i think , he signifies his not staying and being frequent amongst them , preaching the gospel of the kingdom ; because their great unbelief , opposition , and malice to him would not permit his stay and preaching amongst them . this was manifestly so in fact . for the first miracle he did at ierusalem , which was at the second passover after his baptism , brought him in danger of his life ; which made him forbear preaching again there till the feast of tabernacles , immediately preceding his last passover : so that till half a year before his passion , he did but one miracle , and preached but once publickly , at ierusalem . these tryals he made there : but found their unbelief such , that if he had staid and persisted to preach the good tidings of the kingdom , and to shew himself by miracles among them , he could not have had time and freedom to do those works which his father had given him to finish , as he says , v. 36. of this fifth of st. iohn . when upon the curing of the withered hand on the sabbath-day , the pharisees took counsel with the herodians , how they might destroy him ; iesus withdrew himself with his disciples to the sea : and a great multitude from galilee followed him , and from judea , and from ierusalem , and from idumea , and from beyond jordan , and they about tyre and sidon a great multitude ; when they had heard what great things he did , came unto him , and he healed them all , and charged them that they shovld not make him known : that it might be fulfilled what was spoken by the prophet isaiah , saying : behold my servant whom i have chosen ; my beloved , in whom my soul is well pleased : i will put my spirit upon him , and he shall shew iudgment to the gentiles . he shall not strive , nor cry , neither shall any man hear his voice in the streets , mat. xii . and mark iii. and iohn xi . 47. upon the news of our saviour's raising lazarus from the dead , the chief priests and pharisees convened the sanhedrim , and said , what do we ? for this man does many miracles . v. 53. then from that day forth they took counsel together for to put him to death . v. 54. iesus therefore walked no more openly amongst the iews . his miracles had now so much declared him to be the messiah , that the jews could no longer bear him , nor he trust himself amongst them ; but went thence unto a country near to the wilderness , into a city called ephraim , and there continued with his disciples . this was but a little before his last passover , as appears by the following words , v. 55. and the iews passover was nigh at hand : and he could not , now his miracles had made him so well known , have been secure the little time that now remained till his hour was fully come ; if he had not with his wonted and necessary caution withdrawn , and walked no more openly amongst the iews , till his time ( at the next passover ) was fully come ; and then again he appeared amongst them openly . nor would the romans have suffered him , if he had gone about preaching that he was the king whom the jews expected . such an accusation would have been forwardly brought against him by the jews , if they could have heard it out of his own mouth ; and that had been his publick doctrine to his followers , which was openly preached by the apostles after his death , when he appeared no more . and of this they were accused , acts xvii . 5-9 . but the iews which believed not , moved with envy , took unto them certain lewd fellows of the baser sort , and gathered a company , and set all the city in an uproar ; and assaulted the house of jason , and sought to bring them out to the people . and when they found them [ paul and silas ] not , they drew jason and certain brethren unto the rulers of the city , crying , these that have turned the world upside down , are come hither also , whom jason hath received : and these all do contrary to the decrees of caefar , saying , that there is another king , one iesus . and they troubled the people and the rulers of the city , when they heard these things : and when they had taken security of jason and the other , they let them go . though the magistrates of the world had no great regard to the talk of a king , who had suffered death , and appeared no longer any where ; yet if our saviour had openly declared this of himself in his life-time , with a train of disciples and followers every where owning and crying him up for their king , the roman governour of iudea could not have forborn to have taken notice of it , and have made use of their force against him . this the jews were not mistaken in ; and therefore made use of it as the strongest accusation , and likeliest to prevail with pilate against him for the taking away his life ; it being treason , and an unpardonable offence , which could not scape death from a roman deputy , without the forfeiture of his own life . thus then they accuse him to pilate , luke xxiii . 2. we found this fellow perverting the nation , and forbidding to give tribute to caesar , saying , that he himself is the messiah , a king. our saviour indeed , now that his time was come , ( and he in custody , and forsaken of all the world , and so out of all danger of raising any sedition or disturbance , ) owns himself , to pilate , to be a king ; after having first told pilate , iohn xviii . 36. that his kingdom was not of this world : and for a kingdom in another world , pilate knew that his master at rome concerned not himself . but had there been any the least appearance of truth in the allegations of the jews , that he had perverted the nation ; forbidding to pay tribute to caesar , or drawing the people after him , as their king ; pilate would not so readily have pronounced him innocent . but we see what he said to his accusers , luke xxiii . 13 , 14. pilate , when he had called together the chief priests and the rulers of the people , said unto them , you have brought this man unto me , as one that perverteth the people ; and behold , i having examined him before you , have found no fault in this man , touching those things whereof you accuse him : no , nor yet herod , for i sent you to him ; and lo , nothing worthy of death is done by him . and therefore finding a man of that mean condition , and innocent life , ( no mover of seditions , or disturber of the publick peace , ) without a friend or a follower ; would have dismissed him , as a king of no consequence ; as an innocent man , falsely and maliciously accused by the jews . how necessary this caution was in our saviour , to say or do nothing that might justly offend , or render him suspected to the roman governour ; and how glad the jews would have been to have any such thing against him ; we may see , luke xx. 20. the chief priests and the scribes watched him , and sent forth spies , who should feign themselves just men , that might take hold of his words , that so they might deliver him unto the power and authority of the governour . and the very thing wherein they hoped to entrap him in this place , was paying tribute to caesar , which they afterwards falsely accused him of . and what would they have done , if he had before them professed himself to have been the messiah , their king and deliverer ? and here we may observe the wonderful providence of god , who had so ordered the state of the jews at the time when his son was to come into the world ; that though neither their civil constitution , nor religious worship were dissolved , yet the power of life and death was taken from them ; whereby he had an opportunity to publish the kingdom of the messiah ; that is , his own royalty , under the name of the kingdom of god , and of heaven : which the jews well enough understood , and would certainly have put him to death for , had the power been in their own hands . but this being no matter of accusation to the romans , hindred him not from speaking of the kingdom of heaven , as he did : sometimes in reference to his appearing in the world , and being believed on by particular persons ; sometimes in reference to the power should be given him by the father at his resurrection ; and sometimes in reference to his coming to judge the world at the last day in the full glory and completion of his kingdom . these were ways of declaring himself , which the jews could lay no hold on , to bring him in danger with pontius pilate , and get him seized and put to death . another reason there was , that hindred him as much as the former from professing himself in express words to be the messiah ; and that was , that the whole nation of the jews expecting at this time their messiah , and deliverance by him from the subjection they were in to a foreign yoke , the body of the people would certainly upon his declaring himself to be the messiah their king , have rose up in rebellion , and set him at the head of them . and indeed , the miracles that he did so much disposed them to think him to be the messiah , that though shrouded under the obscurity of a mean condition , and a very private simple life , and his passing for a galilean , ( his birth at bethlehem being then concealed ) and he not assuming to himself any power or authority , or so much as the name of the messiah , yet he could hardly avoid being set up by a tumult , and proclaimed their king. so iohn tells us , chap. v. 14 , 15. then those men , when they had seen the miracles that iesus did , said , this is of a truth that prophet that should come into the world. when therefore iesus perceived that they would come to take him by force to make him king , he departed again into a mountain himself alone . this was upon his feeding of five thousand with five barley loaves and two fishes . so hard was it for him , doing those miracles which were necessary to testifie his mission , and which often drew great multitudes after him , mat. iv. 25. to keep the heady and hasty multitude from such disorder , as would have involved him in it ; and have disturbed the course , and cut short the time of his ministry ; and drawn on him the reputation and death of a turbulent seditious malefactor : contrary to the design of his coming , which was to be offered up a lamb blameless , and void of offence ; his innocence appearing to all the world , even to him that delivered him up to be crucified . this it would have been impossible to have avoided , if in his preaching every where , he had openly assumed to himself the title of their messiah ; which was all was wanting to set the people in a flame ; who , drawn by his miracles , and the hopes of finding a deliverer in so extraordinary a man , followed him in great numbers . we read every where of multitudes ; and in luke xii . 1. of myriads that were gathered about him . this conflux of people , thus disposed , would not have failed , upon his declaring himself to be the messiah , to have made a commotion , and with force set him up for their king. it is plain therefore from these these two reasons , why , ( though he came to preach the gospel , and convert the world to a belief of his being the messiah , and though he says so much of his kingdom , under the title of the kingdom of god , and the kingdom of heaven , ) he yet makes it not his business to perswade them that he himself is the messiah , or does in his publick preaching declare himself to be him . he inculcates to the people , on all occasions , that the kingdom of god is come . he shews the way of admittance into this kingdom , viz. repentance and baptism ; and teaches the laws of it , viz. good life , according to the strictest rules of vertue and morality . but who the king was of this kingdom , he leaves to his miracles to point out to those who would consider what he did , and make the right use of it , now ; or to witness to those who should hearken to the apostles hereafter ; when they preached it in plain words , and called upon them to believe it , after his resurrection ; when there should be no longer any fear that it should cause any disturbance in civil societies and the governments of the world. but he could not declare himself to be the messiah , without manifest danger of tumult and sedition . and the miracles he did , declared it so much , that he was fain often to hide himself , and withdraw from the concourse of the people . the leper that he cured , mark i. though forbid to say any thing , yet blazed it so abroad , that iesus could no more openly enter into the city , but was without in desart places ; and there they came to him from every quarter . and thus he did more than once . this being premised , let us take a view of the promulgation of the gospel by our saviour himself , and see what it was he taught the world , and required men to believe . the first beginning of his ministry , whereby he shewed himself , seems to be at cana in galilee , soon after his baptism ; where he turned water into wine : of which st. iohn , chap. ii. 11. says thus , this beginning of miracles iesus made , and manifested his glory , and his disciples believed in him . his disciples here believed in him , but we hear not of any other preaching to them , but by this miracle , whereby he manifested his glory ; i. e. of being the messiah the prince . so nathanael , without any other preaching , but only our saviour's discovering to him that he knew him after an extraordinary manner , presently acknowledges him to be the messiah ; crying , rabbi , thou art the son of god ; thou art the king of israel . from hence , staying a few days at capernaum , he goes to ierusalem to the passover ; and there he drives the traders out of the temple , iohn ii. 12-15 . saying , make not my father's house a house of merchandize . where we see , he uses a phrase , which by interpretation signifies that he was the son of god , though at that time unregarded . v. 16. hereupon the jews demand , what sign dost thou shew us , since thou doest these things ? iesus answered , destroy ye this temple , and in three days i will raise it again . this is an instance of what way jesus took to declare himself : for 't is plain by their reply , the jews understood him not , nor his disciples neither ; for 't is said , v. 22. when therefore he was risen from the dead , his disciples remembred that he said this to them : and they believed the scripture , and the saying of iesus to them . this therefore we may look on , in the beginning , as a pattern of christ's preaching , and shewing himself to the jews ; which he generally followed afterwards , viz. such a manifestation of himself , as every one at present could not understand ; but yet carried such an evidence with it to those who were well disposed now , or would reflect on it when the whole course of his ministry was over , as was sufficient clearly to convince them that he was the messiah . the reason of this method used by our saviour , the scripture gives us here , at this his first appearing in publick ; after his entrance upon his ministry ; to be a rule and light to us in the whole course of it . for the next verse taking notice that many believed on him , because of his miracles , ( which was all the preaching they had . ) 't is said , v. 24. but iesus did not commit himself unto them , because he knew all men ; i. e. he declared not himself so openly to be the messiah , their king , as to put himself into the power of the jews , by laying himself open to their malice ; whom he knew would be so ready to lay hold on it to accuse him . for , as the next verse 25. shews , he knew well enough what was in them . we may here farther observe , that believing in his name , signifies believing him to be the messiah . v. 22. tells us , that many at the passover believed in his name , when they saw the miracles that he did . what other faith could these miracles produce in them , who saw them , but that this was he , of whom the scripture spoke , who was to be their deliverer ? whilst he was now at ierusalem , nicodemus , a ruler of the jews , comes to him , iohn iii. 1-21 . to whom he preaches eternal life by faith in the messiah , v. 15. & 17. but in general terms , without naming himself to be that messiah ; though his whole discourse tends to it . this is all we hear of our saviour the first year of his ministry ; but only his baptism , fasting , and temptation in the beginning of it ; and spending the rest of it after the passover in iudea with his disciples , baptizing there . but when he knew that the pharisees reported that he made and baptized more disciples than john , he left judea , and got out of their way again into galilee , john iv. 1. 3. in his way back , by the well of sichar , he discourses with the samaritan woman ; and after having opened to her the true and spiritual worship which was at hand , which the woman presently understands of the times of the messiah , who was then looked for ; thus she answers , v. 25. i know that the messiah cometh : when he is come , he will tell us all things . whereupon our saviour , though we hear no such thing from him in ierusalem or iudea , or to nicodemus , yet here to this samaritan woman , he in plain and direct words owns and declares , that he himself , who talked with her , was the messiah , v. 26. this would seem very strange , that he should be more free and open to a samaritan , than he was to the jews ; were not the reason plain from what we have observed above . he was now out of iudea , with a people with whom the iews had no commerce ; v. 9. who were not disposed out of envy , as the iews were , to seek his life , or to accuse him to the roman governour , or to make an insurrection to set a iew up for their king. what the consequence was of his discourse with this samaritan woman , we have an account , v. 28. 39-42 . she left her water-pot , and went her way into the city , and saith to the men , come , see a man who told me all things that ever i did : is not this the messiah ? and many of the samaritans of that city believed on him for the saying of the woman , which testified , he told me all that ever i did . so when the samaritans were come unto him , they besought him that he would tarry with them : and he abode there two days . and many more believed because of his own word : and said unto the woman , now we believe not because of thy saying ; for we have heard him our selves ; and we know , ( i. e. are fully perswaded , ) that it is indeed the messiah , the saviour of the world. by comparing v. 39. with 41 & 42. it is plain , that believing on him signifies no more than believing him to be the messiah . from sichar jesus goes to nazareth , the place he was bred up in ; and there reading in the synagogue a prophecy concerning the messiah out of the lxi of isaiah , he tells them , luke iv. 21. this day is this scripture fulfilled in your ears . but being in danger of his life at nazareth , he leaves it , for capernaum : and then , as st. matthew informs us , chap. iv. 17. he began to preach , and say , repent , for the kingdom of heaven is at hand . or , as st. mark has it , chap. i. 14 , 15. preaching the gospel of the kingdom of god ; and saying , the time is fulfilled , and the kingdom of god is at hand , repent ye , and believe in the gospel ; i. e. believe this good news . this removing to capernaum , and seating himself there in the borders of zabulon and naphtali , was , as st. matthew observes , chap. iv. 13-16 . that a prophecy of isaiah might be fulfilled . thus the actions and circumstances of his life answered the prophesies , and declared him to be the messiah . and by what st. mark says in this place , it is manifest , that the gospel which he preached and required them to believe , was no other but the good tidings of the coming of the messiah , and of his kingdom ; the time being now fulfilled . in his way to capernaum , being come to cana , a noble-man of capernaum came to him , v. 47. and besought him that he would come down and heal his son , for he was at the point of death . v. 48. then said iesus unto him , except ye see signs and wonders , you will not believe . then he returning homewards , and finding that his son began to mend at the same hour in which iesus said unto him , thy son liveth ; he himself believed , and his whole house , v. 53. here this noble-man is by the apostle pronounced to be a believer . and what does he believe ? even that which jesus complains , v. 48. they would not believe , except they saw signs and wonders : which could be nothing but what those of samaria , in the same chapter , believed ; viz. that he was the messiah . for we no where in the gospel hear of any thing else had been proposed to be believed by them . having done miracles , and cured all their sick at capernaum , he says , let us go to the adjoyning towns , that i may preach there also ; for therefore came i forth , mark i. 38. or , as st. luke has it , chap. iv. 43. he tells the multitude , who would have kept him ▪ that he might not go from them , i must evangelize , or tell the good tidings of the kingdom of god , to other cities also ; for therefore am i sent . and st. matthew , chap. iv. 23. tells us how he executed this commission he was sent on . and iesus went about all galilee , teaching in their synagogues , and preaching the gospel of the kingdom , and curing all diseases . this then was what he was sent to preach every where , viz. the gospel of the kingdom of the messiah ; and by the miracles and good he did , let them know who was the messiah . hence he goes up to ierusalem , to the second passover since the beginning of his ministry . and here discoursing to the jews , who sought to kill him , upon occasion of the man , whom he had cured , carrying his bed on the sabbath-day ; and for making god his father ; he tells them , that he wrought these things by the power of god ; and that he shall do greater things : for that the dead shall , at his summons , be raised ; and that he , by a power committed to him from his father , shall judge them ; and that he is sent by his father ; and that whoever shall hear his word , and believe in him that sent him , has eternal life . this , though a clear description of the messiah , yet we may observe , that here to the angry iews , who sought to kill him , he says not a word of his kingdom , nor so much as names the messiah ; but yet that he is the son of god , and sent from god , he refers them to the testimony of iohn the baptist , to the testimony of his own miracles , and of god himself in the voice from heaven ; and of the scriptures , and of moses . he leaves them to learn from these the truth they were to believe , viz. that he was the messiah sent from god. this you may read more at large , iohn v. 1-47 . the next place where we find him preaching , was on the mount , mat. v. and luke vi. this is by much the longest sermon we have of his any where ; and , in all likelihood , to the greatest auditory . for it appears to have been to the peple gathered to him from galilee , and iudea , and ierusalem , and from beyond iordan ; and that came out of idumea , and from tyre and sidon ; mentioned mark iii. 7 , 8. and luke vi. 17. but in this whole sermon of his we do not find one word of believing , and therefore no mention of the messiah , or any intimation to the people who himself was . the reason whereof we may gather from mat. 12. 16. where christ forbids them to make him known ; which supposes them to know already who he was . for that this xii . chapter of matthew ought to precede the sermon in the mount , is plain , by comparing it with mark ii. beginning at v. 13. to mark iii. 8. and comparing those chapters of st. mark with luke vi. and i desire my reader once for all here to take notice , that i have all along observed the order of time in our saviour's proaching ; and have not , as i think , passed by any of his discourses . in this sermon our saviour only teaches them what were the laws of his kingdom , and what they must do who were admitted into it , of which i shall have occasion to speak more at large in another place ; being at present only enquiring what our saviour proposed as matter of faith to be believed . after this , iohn the baptist sends to him this message , luke vii . 19. asking , art thou he that should come , or do we expect another ? that is , in short , art thou the messiah ? and if thou art , why dost thou let me , thy fore runner , languish in prison ? must i expect deliverance from any other ? to which jesus returns this answer , v. 22 , 23. tell john what you have seen and heard : the blind see , the lame walk , the lepers are cleansed , the deaf hear , the dead are raised , to the poor the gospel is preached ; and blessed is he who is not offended in me . what it is to be offended or scandalized in him , we may see by comparing mat. xiii . 28. and mark iv. 17. with luke viii . 13. for what the two first call scandalized , the last calls standing off from , or forsaking ; i. e. not receiving him as the messiah ; ( vid. mark vi. 1-6 . ) or revolting from him . here jesus refers iohn , as he did the jews before , to the testimony of his miracles , to know who he was ; and this was generally his preaching , whereby he declared himself to be the messiah : who was the only prophet to come , whom the iews had any expectation of ; nor did they look for any other person to be sent to them with the power of miracles , but only the messiah . his miracles , we see by his answer to iohn the baptist , he thought a sufficient declaration amongst them , that he was the messiah . and therefore , upon his curing the possessed of the devil , the dumb , and blind , mat. xii . the people , who saw the miracle , said , v. 23. is not this the son of david ? as much as to say , is not this the messiah ? whereat the pharisees being offended , said , he cast out devils by beelzebub . jesus shewing the falshood and vanity of their blasphemy , justifies the conclusion the people made from this miracle ; saying , v. 28. that his casting out devils by the spirit of god , was an evidence that the kingdom of the messiah was come . one thing more there was in the miracles done by his disciples , which shewed him to be the messiah ; that they were done in his name . in the name of iesus of nazareth , rise up and walk , says st. peter to the lame man whom he cured in the temple , acts iii. 6. and how far the power of that name reached , they themselves seem to wonder , luke x. 17. and the seventy returned again with joy , saying , lord , even the devils are subject to us in thy name . from this message from iohn the baptist , he takes occasion to tell the people , that iohn was the fore-runner of the messiah ; that from the time of iohn the baptist the kingdom of the messiah began ; to which time all the prophets and the law pointed , luke vii . and mat. xi . luke viii . 1. afterwards he went through every city and village , preaching and shewing the good tidings of the kingdom of god. here we see , as every where , what his preaching was ; and consequently what was to be believed . soon after , he preaches from a boat to the people on the shoar . his sermon at large we may read , mat. xiii . mark iv. and luke viii . but this is very observeable , that this second sermon of his here , is quite different from his former in the mount. for that was all so plain and intelligible , that nothing could be more so : whereas this is all so involved in parables , that even the apostles themselves did not understand it . if we enquire into the reason of this , we shall possibly have some light from the different subjects of these two sermons . there he preached to the people only morality ; clearing the precepts of the law from the false glosses which were received in those days ; and setting forth the duties of a good life in their full obligation and extent , beyond what the judiciary laws of the israelites did , or the civil laws of any country could prescribe or take notice of . but here in this sermon by the sea-side , he speaks of nothing but the kingdom of the messiah , which he does all in parables . one reason whereof st. matthew gives us , chap. xiii . 35. that it might be fulfilled which was spoken by the prophet , saying , i will open my mouth in parables , i will utter things that have been keep secret from the foundations of the world. another reason our saviour himself gives of it , v. 11 , 12. because to you is given to know the mysteries of the kingdom of heaven , but to them it is not given . for whosoever hath , to him shall be given , and he shall have more abundantly : but whosoever hath not , i. e. improves not the talents that he hath , from him shall be taken away , even that that he hath . one thing it may not be amiss to observe ; that our saviour here in the explication of the first of these parables to his apostles , calls the preaching of the kingdom of the messiah , simply the word ; and luke viii . 21. the word of god : from whence st. luke , in the acts , often mentions it under the name of the word , and the word of god , as we have elsewhere observed . to which i shall here add that of acts viii . 4. therefore they that were scattered abroad , went every where preaching the word : which word , as we have found by examining what they preached all through their history , was nothing but this , that iesus was the messiah : i mean , this was all the doctrine they proposed to be believed . for what they taught , as well as our saviour , contained a great deal more ; but that concerned practice , and not belief . and therefore our saviour says , in the place before quoted , luke viii . 21. they are my mother , and my brethren , who hear the word of god , and do it : obeying the law of the messiah their king , being no less required than their believing that jesus was the messiah , the king and deliverer that was promised them . mat. ix . 13. we have an account , again of this preaching ; what it was , and how . and iesus went about all the cities and villages , teaching in their synagogues , and preaching the gospel of the kingdom ; and healing every sickness , and every disease amongst the people . he acquainted them that the kingdom of the messiah was come , and left it to his miracles to instruct and convince them that he was the messiah . mat. x. when he sent his apostles abroad , their commission to preach we have v. 7 , 8. in these words : as ye go , preach , saying , the kingdom of heaven is at hand ; heal the sick , &c. all that they had to preach , was , that the kingdom of the messiah was come . whosoever should not receive them , the messengers of this good tidings , nor hearken to their message , incurred a heavier doom than sodom and gomorrha at the day of judgment , v. 14 ▪ 15. but v. 32. whosoever shall confess me before men , i will confess him before my father who is in heaven . what this confessing of christ is , we may see , by comparing iohn xii . 4. with ix . 22. nevertheless among the chief rulers also many believed in him ; but because of the pharisees they did not confess him , lest they should be put out of the synagogue . and chap. ix . 22. these words spake his parents , because they feared the iews : for the iews had agreed already , that if any man did confess that he was the messiah , he should be put out of the synagogue . by which places it is evident , that to confess him , was to confess that he was the messiah . from which give me leave to observe also ( what i have cleared from other places , but cannot be too often remark'd , because of the different sense has been put upon that phrase ; ) viz. that believing on or in him ( for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred either way by the english traslation ) signifies believing that he was the messiah . for many of the rulers ( the text says ) believed on him ; but they durst not consess what they believed , for fear they should be put out of the synagogue . now the offence for which it was agreed that any one should be put out of the synagogue , was ▪ if he did confess that iesus was the messiah . hence we may have a clear understanding of that passage of st. paul to the romans , where he tells them positively , what is the faith he preaches ; rom. x. 8 , 9. that is the word of faith which we preach ; that if thou shalt confess with thy mouth the lord iesus , and believe in thine heart , that god hath raised him from the dead , thou shalt be saved : and that also of st. iohn iv. 14 , 15. we have seen , and do testifie , that the father sent the son to be the saviour of the world : whosoever shall confess that iesus is the son of god , god dwelleth in him , and be in god. where confessing jesus to be the son of god , is the same with confessing him to be the messiah : those two expressions being understood amongst the jews to signifie the same thing , as we have shewn already . how calling him the son of god came to signifie that he was the messiah , would not be hard to shew . but it is enough that it appears plainly that it was so used , and had that import amongst the jews at that time ; which if any one desires to have further evidenced to him , he may add mat. xxvi . 63. iohn vi. 69. & xi . 27. & xx. 31. to those places before occasionally taken notice of . as was the apostles commission , such was their performance ; as we read , luke ix . 6. they departed , and went through the towns , preaching the gospel , and healing every where . jesus bid them preach , saying , the kingdom of heaven is at hand . and st. luke tells us , they went through the towns , preaching the gospel ; a word which in saxon answers well the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and signifies , as that does , good news . so that what the inspired writers call the gospel , is nothing but the good tidings that the messiah and his kingdom was come ; and so it is to be understood in the new testament ; and so the angel calls it good tidings of great joy , luke ii. 10. bringing the first news of our saviour's birth . and this seems to be all that his disciples were at that time sent to preach . so luke ix . 59 , 60. to him that would have excused his present attendance , because of burying his father ; iesus said unto him , let the dead bury their dead , but go thou and preach the kingdom of god. when , i say , this was all they were to preach , i must be understood , that this was the faith they preached ; but with it they joyned obedience to the messiah , whom they received for their king. so likewise when he sent out the seventy , luke x. their commission was in these words , v. 9. heal the sick , and say unto them , the kingdom of god is come nigh unto you . after the return of his apostles to him , he sits down with them in a mountain ; and a great multitude being gathered about them , st. luke tells us , chap. ix . 11. the people followed him , and he received them , and spake unto them of the kingdom of god ; and healed them that had need of healing . this was his preaching to this assembly , which consisted of five thousand men , besides women and children : all which great multitude he fed with five loaves and two fishes , mat. xiv . 21. and what this miracle wrought upon them , st. iohn tells us , chap. vi. 14 , 15. then these men , when they had seen the miracle that iesus did , said , this is of a truth that prophet that should come into the world ; i. e. the messiah . for the messiah was the only person that they expected from god , and this the time they looked for him . and hence iohn the baptist , mat. xi . 3. stiles him , he that should come ; as in other places , come from god , or sent from god , are phrases used for the messiah . here we see our saviour keeps to his usual method of preaching : he speaks to them of the kingdom of god , and does miracles ; by which they might understand him to be the messiah , whose kingdom he spake of . and here we have the reason also , why he so much concealed himself , and forbore to own his being the messiah . for what the consequence was , of the multitudes but thinking him so , when they were got together , st. iohn tells us in the very next words : when iesus then perceived that they would come and take him by force to make him a king , he departed again into a mountain himself alone . if they were so ready to set him up for their king , only because they gathered from his miracles that he was the messiah , whilst he himself said nothing of it ; what would not the people have done ; and what would not the scribes and pharisees have had an opportunity to accuse him of ; if he had openly professed himself to have been the messiah , that king they looked for ? but this we have taken notice of already . from hence going to capernaum , whither he was followed by a great part of the people , whom he had the day before so miraculously fed ; he , upon the occasion of their following him for the loaves , bids them seek for the meat that endureth to eternal life : and thereupon , iohn vi. 22-69 . declares to them his being sent from the father ; and that those who believed in him , should be raised to eternal life : but all this , very much involved in a mixture of allegorical terms of eating , and of bread , bread of life , which came down from heaven , &c. which is all comprehended and expounded in these short and plain words , v. 47. & 54. verily , verily i say unto you , he that believeth on me , hath everlasting life and i will raise him up at the last day . the sum of all which discourse is , that he was the messiah sent from god ; and that those who believed him to be so , should be raised from the dead at the last day to eternal life . these who he spoke to , were of those who the day before would by force have made him king ; and therefore 't is no wonder he should speak to them of himself , and his kingdom and subjects , in obscure and mystical terms ; and such as should offend those who looked for nothing but the grandeur of a temporal kingdom in this world , and the protection and prosperity they had promised themselves under it . the hopes of such a kingdom , now that they had found a man that did miracles , and therefore concluded to be the deliverer they expected , had the day before almost drawn them into an open insurrection , and involved our saviour in it . this he thought fit to put a stop to ; they still following him 't is like with the same design . and therefore though he here speaks to them of his kingdom , it was in a way that so plainly bauk'd their expectation ; and shock'd them ; that when they found themselves disappointed of those vain hopes , and that he talked of their eating his flesh , and drinking his blood , that they might have life ; the jews said , v. 52. how can this man give us his flesh to eat ? and many , even of his disciples , said , it was an hard saying , who can bear it ? and so were scandalized in him , and forsook him , v. 60. 66. but what the true meaning of this discourse of our saviour was , the confession of st. peter , who understood it better and answered for the rest of the apostles shews : when jesus asked him , v. 67. will ye also go away ? then simon peter answered him , lord , to whom shall we go ? thou hast the words of eternal life ; i. e. thou teachest us the way to attain eternal life ; and accordingly we believe , and are sure that thou art the messiah , the son of the living god. this was the eating his flesh , and drinking his blood , whereby those who did so had eternal life . sometime after this , he enquires of his disciples , mark viii . 27. who the people took him for ? they telling him , for iohn the baptist , or one of the old prophets risen from the dead ; he asked , what they themselves thought ? and here again peter answers in these words , mark viii . 29. thou art the messiah . luke ix . 20. the messiah of god. and mat. xvi . 16. thou art the messiah , the son of the living god : which expressions , we may hence gather , amount to the same thing . whereupon our saviour tells peter , mat. xvi . 17 , 18. that this was such a truth as flesh and blood could not reveal to him , but only his father who was in haven ; and that this was the foundation on which he was to build his church . by all the parts of which passage it is more than probable , that he had never yet told his apostles in direct words that he was the messiah ; but that they had gathered it from his life and miracles . for which we may imagine to our selves this probable reason ; because that if he had familiarly , and in direct terms , talked to his apostles in private that he was the messiah the prince , of whose kingdom he preached so much in publick every where ; iudas , whom he knew false and treacherous , would have been readily made use of to testifie against him , in a matter that would have been really criminal to the roman governour . this perhaps may help to clear to us that seemingly abrupt reply of our saviour to his apostles , iohn vi. 70. when they confessed him to be the messiah . i will , for the better explaining of it , set down the passage at large . peter having said , we believe , and are sure that thou art the messiah , the son of the living god. iesus answered them , have not i chosen you twelve , and one of you is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? this is a reply seeming at first sight nothing to the purpose ; when yet it is sure all our saviour's discourses were wise and pertinent . it seems therefore to me to carry this sense , to be understood afterwards by the eleven ( as that of destroying the temple , and raising it again in three days was ) when they should reflect on it after his being betray'd by iudas : you have confessed , and believe the truth concerning me ; i am the messiah your king : but do not wonder at it , that i have never openly declared it to you : for amongst you twelve , whom i have chosen to be with me , there is one who is an informer , or false accuser , ( for so the greek word signifies , and may possibly here be so translated , rather than devil ) who , if i had owned my self in plain words to have been the messiah , the king of israel , would have betrayed me , and informed against me . that he was yet cautious of owning himself to his apostles positively to be the messiah , appears farther from the manner wherein he tells peter , v. 18. that he will build his church upon that confession of his , that he was the messiah . i say unto thee , thou art cephas , or a rock , and upon this rock i will build my church , and the gates of hell shall not prevail against it . words too doubtful to be laid hold on against him , as a testimony that he professed himself to be the messiah ; especially if we joyn with them the following words , v. 19. and i will give thee the keys of the kingdom of heaven ; and what thou shalt bind on earth , shall be bound in heaven ; and what thou shalt loose on earth , shall be loosed in heaven . which being said personally to peter , render the foregoing words of our saviour ( wherein he declares the fundamental article of his church to be the believing him to be the messiah ) the more obscure and doubtful , and less liable to be made use of against him ; but yet such as might afterwards be understood . and for the same reason he yet here again forbids the apostles to say that he was the messiah , v. 20. from this time ( say the evangelists ) jesus began to shew to his disciples , ( i. e. his apostles , who are often called disciples ) that he must go to jerusalem , and suffer many things from the elders , chief priests , and scribes ; and be killed , and be raised again the third day . these , though all marks of the messiah , yet how little understood by the apostles , or suited to their expectation of the messiah , appears from peter's rebuking him for it in the following words , mat. xvi . 22. peter had twice before owned him to be the messiah , and yet he cannot here bear that he should suffer , and be put to death , and be raised again . whereby we may perceive , how little yet jesus had explained to the apostles what personally concerned himself . they had been a good while witnesses of his life and miracles ; and thereby being grown into a belief that he was the messiah , were in some degree prepared to receive the particulars that were to fill up that character , and answer the prophesies concerning him ; which from henceforth he began to open to them , ( though in a way which the jews could not form an accusation out of ) the time of the accomplishment of all , in his sufferings , death , and resurrection , now drawing on . for this was in the last year of his life ; he being to meet the jews at ierusalem but once more at the passover , who then should have their will upon him ; and therefore he might now begin to be a little more open concerning himself : though yet so , as to keep himself out of the reach of any accusation , that might appear just or weighty to the roman deputy . after his reprimand to peter , telling him that he savoured not the things of god , but of man ; mark viii . 34. he calls the people to him , and prepares those , who would be his disciples , for suffering ; telling them , v. 38. whoever shall be ashamed of me and my words in this adulterous and sinful generation , of him also shall the son of man be ashamed when he cometh in the glory of his father with the holy angels : and then subjoyns , mat. xvi . 27 , 28. two great and solemn acts , wherein he would shew himself to be the messiah the king : for the son of man shall come in the glory of his father , with his angels ; and then he shall render every man according to his works . this is evidently meant of the glorious appearance of his kingdom , when he shall come to judge the world at the last day ; described more at large , mat xxv . when the son of man shall come in his glory , and all the holy angels with him , then shall be sit upon the throne of his glory . then shall the king say to them on his right hand , &c. but what follows in the place above quoted , mat. xvi . 28. verily , verily , there be some standing here , who shall not tast of death , till they see the son of man coming in his kingdom ; importing that dominion , which some there should see him exercise over the nation of the jews , was so covered ; by being annexed to the preceding v. 27. ( where he spoke of the manifestation and glory of his kingdom at the day of judgment ) that though his plain meaning here in v. 28. be , that the appearance and visible exercise of his kingly power in his kingdom was so near , that some there should live to see it ; yet if the foregoing words had not cast a shadow over these later , but they had been left plainly to be understood , as they plainly signified , that he should be a king ; and that it was so near , that some there should see him in his kingdom ; this might have been laid hold on , and made the matter of a plausible and seemingly just accusation against him , by the jews , before pilate . this seems to be the reason of our saviour's inverting here the order of the two solemn manifestations to the world of his rule and power ; thereby perplexing at present his meaning , and securing himself , as was necessary , from the malice of the jews , which always lay at catch to intrap him , and accuse him to the roman governour ; and would , no doubt , have been ready to have alledged these words , some here shall not tast of death , till they see the son of man coming in his kingdom , against him , as criminal ; had not their meaning been , by the former verse , perplexed , and the sense at that time rendred unintelligible , and not applicable by any of his auditors to a sense that might have been prejudicial to him before the roman governour . for how well the chief of the jews were disposed towards him , st. luke tells us , chap. xi . 54. laying wait for him , and seeking to catch something out of his mouth , that they might accuse him : which may be a reason to satisfie us of the seemingly doubtful and obscure way of speaking used by our saviour in other places ; his circumstances being such , that without such a prudent carriage and reservedness , he could not have gone through the work which he came to do ; nor have performed all the parts of it , in a way correspondent to the descriptions given of the messiah , and which should be afterwards fully understood to belong to him , when he had left the world. after this , mat. xvii . 10 , &c. he , without saying it in direct words , begins , as it were , to own himself to his apostles to be the messiah ; by assuring them , that as the scribes , according to the prophecy of malachy , chap. iv. 5. rightly said , that elias was to usher in the messiah ; so indeed elias was already come , though the jews knew him not , and treated him ill : whereby they understood that he spoke to them of john the baptist , v. 13. and a little after he somewhat more plainly intimates that he is the messiah , mark ix . 41. in these words : whosoever shall give you a cup of water to drink in my name , because ye belong to the messiah . this , as i remember , is the first place where our saviour ever mentioned the name of messiah ; and the first time that he went so far towards the owning , to any of the jewish nation , himself to be him . in his way to jerusalem , bidding one follow him , luke ix . 59. who would first bury his father , v. 60. iesus said unto him , let the dead bury their dead ; but go thou and preach the kingdom of god. and luke x. 1. sending out the seventy disciples , he says to them , v. 9. heal the sick , and say , the kingdom of god is come nigh unto you . he had nothing else for these , or for his apostles , or any one , it seems , to preach ; but the good news of the coming of the kingdom of the messiah . and if any city would not receive them , he bids them , v. 10. go into the streets of the same , and say , even the very dust of your city , which cleaveth on us , do we wipe off against you : notwithstanding , be ye sure of this , that the kingdom of god is come nigh unto you . this they were to take notice of , as that which they should dearly answer for ; viz. that they had not with faith received the good tidings of the kingdom of the messiah . after this , his brethren say unto him , iohn vii . 2 , 3 , 4. ( the feast of tabernacles being near ) depart hence , and go into judea , that thy disciples also may see the works that thou doest : for there is no man that does any thing in secret , and he himself seeketh to be known openly . if thou do these things , shew thy self to the world. here his brethren , which the next verse tells us did not believe in him , seem to upbraid him with the inconsistency of his carriage ; as if he designed to be received for the messiah , and yet was afraid to shew himself : to whom he justified his conduct , ( mentioned v. 1. ) in the following verses ; by telling them , that the world ( meaning the jews especially ) hated him , because he testified of it , that the works thereof are evil ; and that his time was not yet fully come , wherein to quit his reserve , and abandon himself freely to their malice and fury : and therefore , though he went up unto the feast , it was not openly ; but as it were in secret , v. 10. and here coming into the temple about the middle of the feast , he justifies his being sent from god ; and that he had not done any thing against the law in curing the man at the pool of bethesday , v. iohn v. 1-16 . on the sabbath-day ; which , though done above a year and an half before , they made use of as a pretence to destroy him . but what was the true reason of seeking his life , appears from what we have in this vii . chapter , v. 25-34 . then said some of them at jerusalem , is not this he whom they seek to kill ? but lo , he speaketh boldly , and they say nothing unto him . do the rulers know indeed that this is the very messiah ? howbeit , we know this man whence he is ; but when the messiah cometh , no man knoweth whence he is . then cryed iesus in the temple , as he taught , ye both know me , and ye know whence i am : and i am not come of my self , but he that sent me is true , whom ye know not . but i know him , for i am from him , and he hath sent me . then they sought [ an occasion ] to take him , but no man laid hands on him , because his hour was not yet come . and many of the people believed on him , and said , when the messiah cometh , will be do more miracles than these which this man hath done ? the pharisees heard that the people murmured such things concerning him ; and the pharisees and chief priests sent officers to take him . then said iesus unto them , yet a little while am i with you , and then i go to him that sent me : ye shall seek me , and not find me ; and where i am there ye cannot come . then said the iews among themselves , whither will he go , that we shall not find him ? here we find that the great fault in our saviour , and the great provocation to the jews , was his being taken for the messiah ; and doing such things as made the people believe in him ; i. e. believe that he was the messiah . here also our saviour declares , in words very easie to be understood , at least after his resurrection , that he was the messiah : for if he were sent from god , and did his miracles by the spirit of god , there could be no doubt but he was the messiah . but yet this declaration was in a way that the pharisees and priests could not lay hold on to make an accusation of , to the disturbance of his ministry , or the seizure of his person , how much soever they desired it : for his time was not yet come . the officers they had sent to apprehend him , charmed with his discourse , returned without laying hands on him , v. 45 , 46. and when the chief priests asked them , why they brought him not ? they answered , never man spake like this man. whereupon the pharisees reply , are ye also deceived ? have any of the rulers , or of the pharisees believed on him ? but this people , who know not the law , are cursed . this shews what was meant by believing on him ; viz. believing that he was the messiah . for , say they , have any of the rulers , who are skilled in the law , or of the devout and learned pharisees , acknowledged him to be the messiah ? for as for those who in the division among the people concerning him , say , that he is the messiah , they are ignorant and vile wretches , know nothing of the scripture , and being accursed , are given up by god to be deceived by this impostor , and to take him for the messiah . therefore , notwithstanding their desire to lay hold on him , he goes on ; and v. 37 , 38. in the last and great day of the feast , iesus stood and cryed , saying ; if any man thirst , let him come unto me and drink : he that believeth on me , as the scripture hath said , out of his belly shall flow rivers of living water . and thus he here again declares himself to be the messiah ; but in the prophetick stile ; as we may see by the next verse of this chapter , and those places in the old testament that these words of our saviour refer to . in the next chapter , iohn viii . all that he says concerning himself , and what they were to believe , tends to this ; viz. that he was sent from god his father ; and that if they did not believe that he was the messiah , they should die in their sins : but this in a way , as st. iohn observes , v. 27. that they did not well understand . but our saviour himself tells them , v. 28. when ye have lift up the son of man , then shall ye know that i am he . going from them , he cures the man born blind , whom meeting with again , after the jews had questioned him , and cast him out , iohn ix . 35-38 . jesus said to him , dost thou believe on the son of god ? he answered , who is he , lord , that i might believe on him ? and iesus said unto him , thou hast both seen him , and it is he that talketh with thee . and he said , lord , i believe . here we see this man is pronounced a believer , when all that was proposed to him to believe , was , that jesus was the son of god ; which was , as we have already shewn , to believe that he was the messiah . in the next chapter , iohn x. 1-21 . he declares the laying down of his life for both jews and gentiles ; but in a parable , which they understood not , v. 6. 20. as he was going to the feast of the dedication , the pharisees ask him , luke xvii . 20. when the kingdom of god , i. e. of the messiah , should come ? he answers , that it should not come with pomp , and observation , and great concourse ; but that it was already begun amongst them . if he had stopt here , the sense had been so plain , that they could hardly have mistaken him ; or have doubted , but that he meant , that the messiah was already come , and amongst them ; and so might have been prone to infer , that jesus took upon him to be him . but here , as in the place before taken notice of , subjoyning to this the future revelation of himself , both in his coming to execute vengeance on the jews , and in his coming to judgment mixed together , he so involved his sense , that it was not easie to understand him . and therefore the jews came to him again in the temple , iohn x. 23. and said , how long dost thou make us doubt ? if thou be the christ tell us plainly . iesus answered , i told you , and ye believed not : the works that i do in my father's name , they bear witness of me . but ye believed not , because ye are not of my sheep , as i told you . the believing here , which he accuses them of not doing , is plainly their not believing him to be the messiah , as the foregoing words evince , and in the same sense it is evidently meant in the following verses of this chapter . from hence iesus going to bethabara , and thence returning to bethany ; upon lazarus's death , iohn xi . 25-27 . jesus said to martha , i am the resurrection and the life , he that believeth in me , though he were dead , yet he shall live ; and whosoever liveth , and believeth in me , shall not die for ever . so i understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the septuagint , gen. iii. 22. or iohn vi. 51. which we read right in our english translation , live for ever . but whether this saying of our saviour here can with truth be translated , he that liveth and believeth in me , shall never die , will be apt to be questioned . but to go on . believest thou this ? she said unto him , yea , lord , i believe that thou art the messiah , the son of god , which should come into the world. this she gives as a full answer to our saviour's demands ; this being that faith , which whoever had , wanted no more to make them believers . we may observe farther , in this same story of the raising of lazarus , what faith it was our saviour expected ; by what he says , v. 41 , 42. father , i thank thee that thou hast heard me . and i know that thou hearest me always . but because of the people who stand by , i said it , that they may believe that thou hast sent me . and what the consequence of it was , we may see , v. 45. then many of the iews who came to mary , and had seen the things which iesus did , believed on him : which belief was , that he was sent from the father ; which in other words was , that he was the messiah . that this is the meaning , in the evangelists , of the phrase of believing on him , we have a demonstration in the following words , v. 47 , 48. then gathered the chief priests and pharisees a council , and said , what do we ? for this man does many miracles ; and if we let him alone , all men will believe on him . those who here say , all men would believe on him , were the chief priests and pharisees his enemies ; who sought his life ; and therefore could have no other sense nor thought of this faith in him , which they spake of , but only the believing him to be the messiah : and that that was their meaning , the adjoyning words shew . if we let him alone , all the world will believe on him ; i.e. believe him to be the messiah . and the romans will come and take away both our place and nation . which reasoning of theirs was thus grounded . if we stand still , and let the people believe on him , i.e. receive him for the messiah ; they will thereby take him and set him up for their king , and expect deliverance by him ; which will draw the roman arms upon us , to the destruction of us and our country . the romans could not be thought to be at at all concerned in any other belief whatsoever , that the people might have in him . it is therefore plain , that believing on him , was , by the writers of the gospel , understood to mean , the believing him to be the messiah . the sanhedrim therefore , v. 53 , 54. from that day forth consulted for to put him to death . iesus therefore walked not yet ( for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies , and so i think it ought here to be translated ) boldly , or open-fac'd among the iews ; i.e. of ierusalem . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot well here be translated no more , because within a very short time after , he appeared openly at the passover , and by his miracles and speech declared himself more freely than ever he had done ; and all the week before his passion taught daily in the temple , mat. xx. 17. mark x. 32. luke xviii . 31 , &c. the meaning of this place seems therefore to be this : that his time being not yet come , he durst not yet shew himself openly , and confidently , before the scribes and pharisees , and those of the sanhedrim at ierusalem , who were full of malice against him , and had resolved his death ; but went thence unto a country near the wilderness , into a city called ephraim , and there continued with his disciples , to keep himself out of the way till the passover , which was nigh at hand , v. 55. in his return thither , he takes the twelve aside , and tells them before hand what should happen to him at ierusalem , whither they were now going ; and that all things that are written by the prophets concerning the son of man , should be accomplished . that he should be betrayed to the chief priests and scribes ; and that they should condemn him to death , and deliver him to the gentiles ; that he should be mocked , and spit on , and scourged , and put to death ; and the third day he should rise again . but st. luke tells us , chap. xviii . 34. that the apostles understood none of these things , and this saying was hid from them ; neither knew they the things which were spoken . they believed him to be the son of god , the messiah sent from the father ; but their notion of the messiah was the same with the rest of the jews ; that he should be a temporal prince and deliverer . that which distinguished them from the unbelieving jews , was , that they believed jesus to be the very messiah , and so received him as their king and lord accordingly . we see , mark x. 35. that even in this their last journey with him to ierusalem , two of them , iames and iohn , coming to him , and falling at his feet , said , grant unto us , that we may fit , one on thy right hand , and the other on thy left hand , in thy glory ; or , as . st. matthew has it , chap. xx. 21. in thy kingdom . and now the hour being come that the son of man should be glorified , he , without his usual reserve , makes his publick entry into ierusalem , riding on a young ass ; as it is written , fear not , daughter of sion , behold , thy king cometh fitting on an asses colt. but these things , says st. iohn , chap. xii . 16. his disciples understood not at the first ; but when iesus was glorified , then remembred they that these things were written of him , and that they had done these things unto him . though the apostles believed him to be the messiah , yet there were many occurrences of his life which they understood not , at the time when they happened , to be fore-told of the messiah ; which after his ascension they found exactly to quadrate . and all the people crying hosanna , blessed is the king of israel , that cometh in the name of the lord ; this was so open a declaration of his being the messiah , that luke xix . 39. some of the pharisees from among the multitude said unto him , master , rebuke thy disciples . but he was so far from stopping them , or disowning this their acknowledgment of his being the messiah , that he said unto them , i tell you , that if these should hold their peace , the stones would immediately cry out . and again , upon the like occasion of their crying hosanna , to the son of david , in the temple , mat. xxi . 15 , 16. when the chief priests and scribes were sore displeased , and said unto him , hearest thou what they say ? iesus said unto them , yea ; have ye never read , out of the months of babes and sucklings thou hast perfected praise ? and now , v. 14 , 15. he cures the blind and the lame openly in the temple . and when the chief priests and scribes saw the wonderful things that he did , and the children crying in the temple hosanna , they were enraged . one would not think , that after the multitude of miracles that our saviour had now been doing for above three years together , that the curing the lame and blind should so much move them . but we must remember , that though his ministry had abounded with miracles , yet the most of them had been done about galilee , and in parts remote from ierusalem : there is but one left upon record hitherto done in that city ; and that had so ill a reception , that they sought his life for it ; as we may read , iohn v. 16. and therefore we hear not of his being at the next passover , because he was there only privately , as an ordinary jew : the reason whereof we may read , iohn vii . 1. after these things , iesus walked in galilee , for he would not walk in jewry , because the iews sought to kill him . hence we may guess the reason why st. iohn omitted the mention of his being at ierusalem at the third passover after his baptism ; probably because he did nothing memorable there . indeed , when he was at the feast of tabernacles , immediately preceding this his last passover , he cured the man born blind : but it appears not to have been done in ierusalem it self , but in the way as he retired to the mount of olives ; for there seems to have been no body by , when he did it , but his apostles . compare v. 2. with v. 8. 10. of iohn ix . this , at least , is remarkable ; that neither the cure of this blind man , nor that of the other infirm man , at the passover above a twelve month before at ierusalem , was done in the sight of the scribes , pharisees , chief priests , or rulers . nor was it without reason , that in the former part of his ministry he was cautious of shewing himself to be the messiah ; and by repeated miracles done in their sight before the people , of provoking the rulers in ierusalem , where he was in their power . but now that he was come to the last scene of his life , and that the passover was come , the appointed time wherein he was to compleat the work he came for , in his death and resurrection , he does many things in ierusalem it self , before the face of the scribes , pharisees , and whole body of the jewish nation , to manifest himself to be the messiah . and , as st. luke says , chap. xix . 47 , 48. he taught daily in the temple : but the chief priests , and the scribes , and the chief of the people sought to destroy him ; and could not find what they might do , for all the people were very attentive to hear him . what he taught , we are not left to guess , by what we have found him constantly preaching elsewhere ; ( the kingdom of god's being come , and requiring repentance . ) but st. luke tells us , chap. xx. 1. he taught in the temple , and evangelized ; or , as we translate it , preached the gospel : which , as we have shewed , was the making known to them the good news of the kingdom of the messiah . and this we shall find he did , in what now remains of his history . in the first discourse of his , which we find upon record after this , iohn xii . 20 , &c. he fore-tells his crucifixion ; and the belief of all sorts , both iews and gentiles , on him after that . whereupon the people say to him , v. 34. we have heard out of the law , that the messiah abideth for ever ; and how sayest thou , that the son of man must be lifted up ? who is this son of man ? in his answer he plainly designs himself , under the name of light ; which was what he had declared himself to them to be , the last time that they had seen him in ierusalem . for then at the feast of tabernacles , but six months before , he tells them in the very place where he now is , viz. in the temple , i am the light of the world ; whosoever follows me , shall not walk in darkness , but shall have the light of life ; as we may read , iohn viii . 12. & ix 5. he says , as long as i am in the world , i am the light of the world. but neither here , nor any where else , does he , even in these four or five last days of his life ( though he knew his hour was come , and was prepared for his death , v. 27. and scrupled not to manifest himself to the rulers of the jews to be the messiah , by doing miracles before them in the temple ) ever once in direct words own himself to the jews to be the messiah ; though by miracles , and other ways , he did every where make it known to them , so that it might be understood . this could not be without some reason ; and the preservation of his life , which he came now to ierusalem on purpose to lay down , could not be it . what other could it then be , but the same which had made him use caution in the former part of his ministry ; so to conduct himself , that he might do the work which he came for , and in all parts answer the character given of the messiah in the law and the prophets ? he had fulfilled the time of his ministry ; and now taught , and did miracles openly in the temple , before the rulers and the people , not fearing to be seized . but he would not be seized for any thing that might make him a criminal to the government ; and therefore he avoided giving those , who in the division that was about him enclined towards him , occasion of tumult for his sake ; or to the jews his enemies , matter of just accusation against him out of his own mouth , by professing himself to be the messiah , the king of israel in direct words . it was enough , that by words and deeds he declared it so to them , that they could not but understand him ; which 't is plain they did , luke xx. 16. 19. mat. xxi . 45. but yet neither his actions , which were only doing of good ; nor words , which were mystical and parabolical ; ( as we may see , mat. xxi . & xxii . and the parallel places of matthew and luke ; ) nor any of his ways of making himself known to be the messiah ; could be brought in testimony , or urged against him , as opposite or dangerous to the government . this preserved him from being condemned as a malefactor ; and procured him a testimony from the roman governour his judge , that he was an innocent man , sacrificed to the envy of the iewish nation . so that he avoided saying that he was the messiah , that to those who would reflect on his life and death after his resurrection , he might the more clearly appear to be so . it is farther to be remarked , that though he often appeals to the testimony of his miracles who he is , yet he never tells the iews that he was born at bethlehem ; to remove the prejudice that lay against him , whilst he passed for a galilean , and which was urged as a proof that he was not the messiah , iohn vii . 41 , 42. the healing of the sick , and doing of good miraculously , could be no crime in him , nor accusation against him . but the naming of bethlehem for his birth-place , might have wrought as much upon the mind of pilate , as it did on herod's ; and have raised a suspicion in him as prejudicial to his innocence , as herod's was to the children born there . his pretending to be born at bethlehem , as it was liable to be explained by the iews , could not have failed to have met with a sinister interpretation in the roman governour , and have rendred iesus suspected of some criminal design against the government . and hence we see , that when pilate asked him , iohn xix . 9. whence art thou ? iesus gave him no answer . whether our saviour had not an eye to this straitness , this narrow room that was left to his conduct , between the new converts and the captious jews , when he says , luke xii . 50. i have a baptism to be baptized with , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how am i straitned till it be accomplished , i leave to be considered . i am come to send fire on the earth , says our saviour , and what if it be already kindled ? i.e. there begin already to be divisions about me , v. iohn vii . 12. 43. & ix . 16. & x. 19. and i have not the freedom , the latitude , to declare my self openly as i am , the messiah , till after my death . my way to my throne is closely hedged in on every side , and much straitned , within which i must keep , till it bring me to my cross ; in its due time and manner , so that it do not cut short the time , nor cross the end of my ministry . and therefore to keep up this inoffensive character , and not to let it come within the reach of accident or calumny , he withdrew with his apostles out of the town every evening ; and kept himself retired out of the way , luke xxi . 37. and in the day-time he was teaching in the temple , and every night he went out and abode in the mount that is called the mount of olives ; that he might avoid all concourse to him in the night , and give no occasion of disturbance , or suspicion of himself in that great conflux of the whole nation of the iews , now assembled in ierusalem at the passover . but to return to his preaching in the temple . he bids them , iohn xii . 36. to believe in the light whilst they have it . and he tells them , v. 46. i am the light come into the world , that every one who believes in me should not remain in darkness . which believing in him , was the believing him to be the messiah , as i have elsewhere shewed . the next day , mat. xxi . he rebukes them for not having believed iohn the baptist , who had testified that he was the messiah . and then , in a parable , declares himself to be the son of god , whom they should destroy ; and that for it god would take away the kingdom of the messiah from them , and give it to the gentiles . that they understood him thus , is plain from luke xx. 16. and when they heard it , they said , god forbid . and v. 19. for they knew that he had spoken this parable against them . much to the same purpose was his next parable concerning the kingdom of heaven , mat. xxii . 1-10 . that the jews not accepting of the kingdom of the messiah , to whom it was first offered , others should be brought in . the scribes and pharisees , and chief priests , not able to bear the declaration he made of himself to be the messiah ; ( by his discourses and miracles before them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , iohn xii . 37. which he had never done before ) impatient of his preaching and miracles ; and being not able otherwise to stop the increase of his followers ; ( for , said the pharisees among themselves , perceive ye how ye prevail nothing ? behold , the world is gone after him , iohn xii . 19. so that the chief priests , and the scribes , and the chief of the people ) sought to destroy him , the first day of his entrance into ierusalem , luke xix . 47. the next day again they were intent upon the same thing , mark xi . 17 , 18. and he taught in the temple ; and the scribes , and the chief priests heard it , and sought how they might destroy him ; for they feared him , because all the people were astonished at his doctrine . the next day but one , upon his telling them the kingdom of the messiah should be taken from them ; the chief priests and scribes sought to lay hands on him the same hour ; and they feared the people , luke xx. 19. if they had so great a desire to lay hold on him , why did they not ? they were the chief priests and the rulers , the men of power . the reason st. luke plainly tells us , in the next verse : and they watched him , and sent forth spies , which should feign themselves just men , that they might take hold of his words ; that so they might deliver him unto the power and authority of the governour . they wanted matter of accusation , against him , to the power they were under . that they watched for ; and that they would have been glad of , if they could have entangled him in his talk ; as st. matthew expresses it , chap. xxii . 15. if they could have laid hold on any word that had dropt from him , that might have rendred him guilty or suspected to the roman governour ; that would have served their turn , to have laid hold upon him , with hopes to destroy him . for their power not answering their malice , they could not put him to death by their own authority , without the permission and assistance of the governour ; as they confess , iohn xviii . 31. it is not lawful for us to put any man to death . this made them so earnest for a declaration in direct words , from his own mouth , that he was the messiah . 't was not that they would more have believed in him , for such a declaration of himself , than they did for his miracles , or other ways of making himself known , which it appears they understood well enough . but they wanted plain direct words , such as might support an accusation , and be of weight before an heathen judge . this was the reason why they pressed him to speak out , iohn x. 24. then came the iews round about him , and said unto him , how long dost thou hold us in suspense ? if thou be the messiah , tell us plainly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; i. e. in direct words : for that st. iohn uses it in that sense , we may see , chap. xi . 11-14 . jesus saith to them , lazarus sleepeth . his disciples said , if , he sleeps , he shall do well ; howbeit , iesus spake of his death ; but they thought he had spoken of taking of rest in sleep . then said iesus to them plainly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lazarus is dead . here we see what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , plain direct words , such as express the thing without a figure ; and so they would have had jesus pronounce himself to be the messiah . and the same thing they press again , mat. xvi . 63. the high-priest adjuring him by the living god , to tell them whether he were the messiah , the son of god ; as we shall have occasion to take notice by and by . this we may observe in the whole management of their design against his life . it turned upon this ; that they wanted and wished for a declaration from him , in direct words , that he was the messiah : something from his own mouth , that might offend the roman power , and render him criminal to pilate . in the 21 st . verse of this xx of luke , they asked him , saying , master , we know that thou sayest and teachest rightly ; neither acceptest thou the person of any , but teachest the way of god truly . is it lawful for us to give tribute to caesar or no ? by this captious question they hoped to catch him , which way soever he answered . for if he had said , they ought to pay tribute to caesar , 't would be plain he allowed their subjection to the romans ; and so in effect disowned himself to be their king and deliverer : whereby he would have contradicted , what his carriage and doctrine seemed to aim at , the opinion that was spread amongst the people , that he was the messiah . this would have quash'd the hopes , and destroyed the faith of those who believed on him ; and have turned the ears and hearts of the people from him . if on the other side , he answered no , it is not lawful to pay tribute to caesar ; they had had out of his own mouth wherewithal to condemn him before pontius pilate . but st. luke tells us , v. 23. he perceived their craftiness , and said unto them , why tempt ye me ? i. e. why do ye'lay snares for me ? ye hypocrites , shew me the tribute-money ; so it is , mat. xxii . 19. whose image and inscription has it ? they said , caesar ' s. he said unto them , render therefore to caesar the things that are caesar's ; and to god the things that are god's . by the wisdom and caution of which unexpected answer , he defeated their whole design . and they could not take hold of his words before the people ; and they marvelled at his answer , and held their peace , luke xx. 26. and leaving him , they departed , mat. xxii . 22. he having by this reply , ( and what he answered to the sadducees concerning the resurrection , and to the lawyer , about the first commandment , mark xii . ) answered so little to their satisfaction or advantage ; they durst ask him no more questions , any of them . and now their mouths being stop'd , he himself begins to question them about the messiah ; asking the pharisees , mat. xxii . 41. what think ye of the messiah , whose son is he ? they say unto him , the son of david . wherein , though they answered right , yet he shews them in the following words , that however they pretended to be studiers and teachers of the law , yet they understood not clearly the scriptures concerning the messiah ; and thereupon he sharply rebukes their hypocrisie , vanity , pride , malice , covetousness , and ignorance ; and particularly tells them , v. 13. ye shut up the kingdom of heaven against men : for ye neither go in your selves , nor suffer ye them that are entring , to go in . whereby he plainly declares to them , that the messiah was come , and his kingdom began ; but that they refused to believe in him themselves , and did all they could to hinder others from believing in him ; as is manifest throughout the new testament : the history whereof sufficiently explains what is meant here by the kingdom of heaven , which the scribes and pharisees would neither go into themselves , nor suffer others to enter into . and they could not choose but understand him , though he named not himself in the case . provoked a new by his rebukes , they get presently to council , mat. xxvi . then assembled together the chief priest , and the scribes , and the elders of the people , unto the palace of the high-priest , who was called caiphas , and consulted that they might take iesus by subtilty , and kill him . but they said , not on the feast-day , lest there be an vproar among the people . for they feared the people , says st. luke , chap. xxii . 2. having in the night got jesus into their hands , by the treachery of iudas , they presently led him away bound to annas the high-priest , iohn xviii . 13. 19. the high-priest then asked iesus of his disciples , and of his doctrine . iesus answered him , i spake openly to the world ; i ever taught in the synagogue , and in the temple , whither the iews always resort ; and in secret have i said nothing . a proof that he had not in private to his disciples declared himself in express words to be the messiah , the prince . but he goes on . why askest thou me ? ask iudas , who has been always with me . ask them who heard me , what i have said unto them ; behold , they know what i said . our saviour we see here warily declines , for the reasons above mentioned , all discourse of his doctrine . annas getting nothing out of him for his turn , v. 24. sends him away to caiphas , and the sanhedrim ; who , mat. xxvi . 59. sought false witness against him : but when they found none that were sufficient , or came up to the point they desired ; which was to have something against him to take away his life , ( for so i think the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mean , mark xiv . 56. 59. ) they try again what they can get out of him himself , concerning his being the messiah ; which if he owned in express words , they thought they should have enough against him at the tribunal of the roman governour , to make him laesae majestatis reum , and so to take away his life . they therefore say to him , luke xxii . 67. if thou be the messiah , tell us . nay , as st. matthew hath it , the high-priest adjures him by the living god to tell them whether he were the messiah . to which our saviour replies : if i tell you , ye will not believe ; and if i ask you , ye will not answer me , nor let me go . if i tell you , and prove to you , by the testimony given of me from heaven , and by the works that i have done among you , you will not believe in me , that i am the messiah . or if i should ask you where the messiah is to be born ; and what state he should come in ; how he should appear , and other things that you think in me are not reconcileable with the messiah ; you will not answer me , and let me go , as one that has no pretence to be the messiah , and you are not afraid should be received for such . but yet i tell you , hereafter shall the son of man sit on the right hand of the power of god , v. 70. then said they all , art thou then the son of god ? and he said unto them , ye say that i am . by which discourse with them , related at large here by st. luke , it is plain , that the answer of our saviour , set down by st. matthew , chap. xxvi . 64. in these words , thou hast said ; and by st. mark , chap. xiv . 62. in these , i am ; is an answer only to this question , art thou then the son of god ? and not to that other , art thou the messiah ? which preceded , and he had answered to before : though matthew and mark , contracting the story , set them down together , as if making but one question ; omitting all the intervening discourse ; whereas 't is plain out of st. luke , that they were two distinct questions , to which iesus gave two distinct answers . in the first whereof , he , according to his usual caution , declined saying in plain express words , that he was the messiah ; though in the latter he owned himself to be the son of god. which , though they being iews , understood to signifie the messiah ; yet he knew could be no legal or weighty accusation against him before a heathen ; and so it proved . for upon his answering to their question , art thou then the son of god ? ye say that i am ; they cry out , luke xxii . 71. what need we any further witnesses ? for we our selves have heard out of his own mouth : and so thinking they had enough against him , they hurry him away to pilate . pilate asking them , iohn xviii . 29-32 . what accusation bring you against this man ? they answered , and said , if he were not a malefactor , we would not have delivered him up unto thee . then said pilate unto them , take ye him , and iudge him according to your law. but this would not serve their turn , who aimed at his life , and would be satisfied with nothing else . the iews therefore said unto him , it is not lawful for us to put any man to death . and this was also , that the saying of iesus might be fulfilled which he spake , signifying what death he should dye . pursuing therefore their design , of making him appear to pontius pilate guilty of treason against caesar , luke xxiii . 2. they began to accuse him , saying ; we found this fellow perverting the nation , and forbidding to give tribute to caesar ; saying , that he himself is the messiah the king : all which were inferences of theirs , from his saying , he was the son of god : which pontius pilate finding ( for 't is consonant , that he examined them to the precise words he had said ) their accusation had no weight with him . however , the name of king being suggested against jesus , he thought himself concerned to search it to the bottom . iohn xviii . 33-37 . then pilate entred again into the iudgment-hall , and called iesus , and said unto him , art thou the king of the iews ? iesus answered him , sayest thou this of thy self , or did others tell it thee of me ? pilate answered , am i a iew ? thine own nation and the chief priest have delivered thee unto me : what hast thou done ? iesus answered , my kingdom is not of this world : if my kingdom were of this world , then would my servants fight , that i should not be delivered to the iews : but my kingdom is not from hence . pilate therefore said unto him , art thou a king then ? iesus answered , thou sayest that i am a king. for this end was i born , and for this cause came i into the world , that i should bear witness to the truth : every one that is of the truth heareth my voice . in this dialogue between our saviour and pilate , we may observe , 1. that being asked , whether he were the king of the iews ? he answers so , that though he deny it not , yet he avoided giving the least umbrage , that he had any design upon the government . for though he allows himself to be a king , yet to obviate any suspicion , he tells pilate his kingdom is not of this world ; and evidences it by this , that if he had pretended to any title to that country , his followers , which were not a few , and were forward enough to believe him their king , would have fought for him ; if he had had a mind to set himself up by force , or his kingdom were so to be erected . but my kingdom , says he , is not from hence ; is not of this fashion , or of this place . 2. pilate , being by his words and circumstances satisfied that he laid no claim to his province , or meant any disturbance of the government , was yet a little surprized to hear a man , in that poor garb , without retinue , or so much as a servant or a friend , own himself to be a king ; and therefore asks him , with some kind of wonder , art thou a king then ? 3. that our saviour declares , that his great business into the world was , to testifie and make good this great truth , that he was a king ; i. e. in other words , that he was the messiah . 4. that whoever were followers of truth , and got into the way of truth and happiness , received this doctrine concerning him , viz. that he was the messiah their king. pilate being thus satisfied , that he neither meant , nor could there arise any harm from his pretence , whatever it was , to be a king ; tells the jews , v. 38. i find no fault in this man. but the jews were the more fierce , luke xxiii . 5. saying , he stirreth up the people to sedition , by his preaching through all jewry , beginning from galilee to this place . and then pilate , learning that he was of galilee , herod's jurisdiction , sent him to herod ; to whom also the chief priest and scribes , v. 10. vehemently accused him . herod finding all their accusations either false or frivolous , thought our saviour a bare object of contempt ; and so turning him only into ridicule , sent him back to pilate : who calling unto him the chief priests , and the rulers , and the people , v. 14. said unto them , ye have brought this man unto me , as one that perverteth the people ; and behold , i having examined him before you , have found no fault in this man , touching these things whereof ye accuse him ; no , nor yet herod ; for i sent you to him : and so nothing worthy of death is done by him : and therefore he would have released him . for he knew the chief priests had delivered him through envy , mark xv. 10. and when they demanded barrabbas to be released , but as for jesus , cryed , crucifie him ; luke xxiii . 22. pilate said unto them the third time , why ? what evil hath he done ? i have found no cause of death in him ; i will therefore chastise him , and let him go . we may observe in all this whole prosecution of the jews , that they would fain have got it out of iesus's own mouth , in express words , that he was the messiah : which not being able to do with all their art and endeavour ; all the rest that they could alledge against him , not amounting to a proof before pilate , that he claimed to be king of the jews ; or that he had caused or done any thing towards a mutiny or insurrection among the people ; ( for upon these two , as we see , their whole charge turned ) pilate again and again pronounced him innocent : for so he did a fourth , and a fifth time ; bringing him out to them , after he had whip'd him , iohn xix . 4. 6. and after all , when pilate saw that he could prevail nothing , but that rather a tumult was made , he took water , and washed his hands before the multitude , saying , i am innocent of the blood of this just man ; see you to it , mat. xxvii . 24. which gives us a clear reason of the cautious and wary conduct of our saviour ; in not declaring himself , in the whole course of his ministry , so much as to his disciples , much less to the multitude or the rulers of the jews , in express words , to be the messiah the king : and why he kept himself always in prophetical or parabolical terms : ( he and his disciples preaching only the kingdom of god , i. e. of the messiah , to be come ) and left to his miracles to declare who he was ; though this was the truth , which he came into the world , as he says himself , iohn xviii . 37. to testifie , and which his disciples were to believe . when pilate , satisfied of his innocence , would have released him ; and the jews persisted to cry out , crucifie him , crucifie him , iohn xix . 6. pilate says to them , take ye him your selves , and crucifie him : for i do not find any fault in him . the jews then , since they could not make him a state-criminal , by alledging his saying that he was the son of god ; say , by their law it was a capital crime , v. 7. the iews answered to pilate , we have a law , and by our law he ought to die ; because he made himself the son of god. after this , pilate was the more desirous to release him , v. 12 , 13. but the iews cried out , saying , if thou let this man go , thou art not caesar 's friend : whosoever maketh himself a king , speaketh against caesar. here we see the stress of their charge against jesus ; whereby they hoped to take away his life ; viz. that he made himself king. we see also upon what they grounded this accusation , viz. because he had owned himself to be the son of god. for he had , in their hearing , never made or professed himself to be a king. we see here likewise the reason why they were so desirous to draw , from his own mouth , a confession in express words that he was the messiah ; viz. that they might have what might be a clear proof that he did so . and last of all , we see the reason why , though in expressions , which they understood , he owned himself to them to be the messiah ; yet he avoided declaring it to them , in such words as might look criminal at pilate's tribunal . he owned himself to be the messiah plainly to the understanding of the iews ; but in ways that could not , to the understanding of pilate , make it appear that he laid claim to the kingdom of iudea , or went about to make himself king of that country . but whether his saying , that he was the son of god , was criminal by their law , that pilate troubled not himself about . he that considers what tacitus , suetonius , seneca , de benef. l. 3. c. 26. say of tiberius and his reign , will find how necessary it was for our saviour , if he would not dye as a criminal and a traytor , to take great heed to his words and actions ; that he did , or said not any thing , that might be offensive , or give the least umbrage to the roman government . it behoved an innocent man , who was taken notice of for something extraordinary in him , to be very wary ; under a jealous and cruel prince , who encouraged informations , and filled his reign with executions for treason ; under whom words spoken innocently , or in jest , if they could be misconstrued , were made treason ; and prosecuted with a rigor , that made it always the same thing to be accused and condemned . and therefore we see , that when the iews told pilate , iohn xix . 12. that he should not be a friend to caesar , if he let iesus go ; ( for that whoever made himself king , was a rebel against caesar ; ) he asks them no more , whether they would take barrabbas , and spare iesus ; but ( though against his conscience ) gives him up to death , to secure his own head. one thing more there is , that gives us light into this wise and necessarily cautious management of himself , which manifestly agrees with it , and makes a part of it : and that is , the choice of his apostles ; exactly suited to the design and fore-sight of the necessity of keeping the declaration of the kingdom of the messiah , which was now expected , within certain general terms during his ministry ; and not opening himself too plainly or forwardly , to the heady jews , that he himself was the messiah ; but leaving it to be found out by the observation of those who would attend to the purity of his life , and the testimony of his miracles , and the conformity of all with the predictions concerning him ; without an express promulgation that he was the messiah , till after his death . his kingdom was to be opened to them by degrees , as well to prepare them to receive it , as to enable him to be long enough amongst them ; to perform what was the work of the messiah to be done ; and fulfil all those several parts of what was foretold of him in the old testament , and we see applyed to him in the new. the iews had no other thoughts of their messiah , but of a mighty temporal prince , that should raise their nation into an higher degree of power , dominion , and prosperity than ever it had enjoyed . they were filled with the expectation of a glorious earthly kingdom . it was not therefore for a poor man , the son of a carpenter , and ( as they thought ) born in galilee , to pretend to it . none of the iews , no not his disciples , could have born this ; if he had expresly avowed this at first , and began his preaching , and the opening of his kingdom this way ; especially if he had added to it , that in a year or two he should dye an ignominious death upon the cross. they are therefore prepared for the truth by degrees . first , iohn the baptist tells them , the kingdom of god ( a name by which the jews called the kingdom of the messiah ) is at hand . then our saviour comes , and he tells them of the kingdom of god ; sometimes that it is at hand , and upon some occasions , that it is come ; but says in his publick preaching little or nothing of himself . then come the apostles and evangelists after his death , and they in express words teach what his birth , life , and doctrine had done before , and had prepared the well-disposed to receive ; viz. that iesus is the messiah . to this design and method of publishing the gospel , was the choice of the apostles exactly adjusted ; a company of poor , ignorant , illiterate men ; who , as christ himself tells us , mat. xi . 25. and luke x. 21. were not of the wise and prudent men of the world : they were , in that respect , but meer children . these , convinced by the miracles they saw him daily do , and the unblameable life he lead , might be disposed to believe him to be the messiah : and though they with others expected a temporal kingdom on earth , might yet rest satisfied in the truth of their master ( who had honoured them with being near his person ) that it would come , without being too inquisitive after the time , manner , or seat of his kingdom ; as men of letters , more studied in their rabbins , or men of business , more versed in the world , would have been forward to have been . men great , or wise , in knowledge or ways of the world , would hardly have been kept from prying more narrowly into his design and conduct ; or from questioning him about the ways and measures he would take , for ascending the throne ; and what means were to be used towards it , and when they should in earnest set about it . abler men , of higher births or thoughts , would hardly have been hindred from whispering , at least to their friends and relations , that their master was the messiah ; and that though he concealed himself to a fit opportunity , and till things were ripe for it , yet they should ere long see him break out of his obscurity , cast off the cloud , and declare himself , as he was , king of israel . but the ignorance and lowness of these good poor men made them of another temper . they went along in an implicite trust on him , punctually keeping to his commands , and not exceeding his commission . when he sent them to preach the gospel , he bid them preach the kingdom of god to be at hand ; and that they did , without being more particular than he had ordered ; or mixing their own prudence with his commands , to promote the kingdom of the messiah . they preached it , without giving , or so much as intimating that their master was he : which men of another condition , and an higher education , would scarce have forborn to have done . when he asked them , who they thought him to be ; and peter answered , the messiah , the son of god , mat. xvi . 16. he plainly shews , by the following words , that he himself had not told them so ; and at the same time , v. 20. forbids them to tell this their opinion of him , to any body . how obedient they were to him in this , we may not only conclude from the silence of the evangelists concerning any such thing , published by them any where before his death ; but from the exact obedience three of them paid to a like command of his . he takes peter , iames , and iohn into a mountain ; and there moses and elias coming to him , he is transfigured before them : mat. xvii . 9. he charges them , saying ; see that ye tell no man what you have seen , till the son of man shall be risen from the dead . and st. luke tells us , what punctual observers they were of his orders in this case : chap. ix . 36. they kept it close , and told no man , in those days , any of those things which they had seen . whether twelve other men , of quicker parts , and of a station or breeding which might have given them any opinion of themselves , or their own abilities ; would have been so easily kept from medling beyond just what was prescribed them , in a matter they had so much interest in ; and have said nothing of what they might in humane prudence have thought would have contributed to their master's reputation , and made way for his advancement to his kingdom ; i leave to be considered . and it may suggest matter of meditation , whether st. paul was not for this reason , by his learning , parts , and warmer temper , better fitted for an apostle after , than during our saviour's ministry : and therefore , though a chosen vessel , was not by the divine wisdom called till after christ's resurrection . i offer this only as a subject of magnifying the admirable contrivance of the divine wisdom , in the whole work of our redemption , as far as we are able to trace it by the foot-steps which god hath made visible to humane reason . for though it be as easie to omnipotent power to do all things by an immediate over-ruling will ; and so to make any instruments work , even contrary to their nature , in subserviency to his ends ; yet his wisdom is not usually at the expence of miracles ( if i may so say ) but only in cases that require them , for the evidencing of some revelation or mission to be from him . he does constantly ( unless where the confirmation of some truth requires ▪ it otherwise ) bring about his purposes by means operating according to their natures . if it were not so , the course and evidence of things would be confounded ; miracles would lose their name and force , and there could be no distinction between natural and supernatural . there had been no room left to see and admire the wisdom , as well as innocence , of our saviour ; if he had rashly every where exposed himself to the fury of the jews , and had always been preserved by a miraculous suspension of their malice , or a miraculous rescuing him out of their hands . it was enough for him once to escape from the men of nazareth , who were going to throw him down a precipice , for him never to preach to them again . our saviour had multitudes that followed him for the loaves ; who barely seeing the miracles that he did , would have made him king. if to the miracles he did , he had openly added in express words , that he was the messiah , and the king they expected to deliver them ; he would have had more followers , and warmer in the cause , and readier to set him up at the head of a tumult . these indeed , god , by a miraculous influence , might have hundred from any such attempt : but then posterity could not have believed that the nation of the iews did at that time expect the messiah , their king and deliverer ; or that iesus , who declared himself to be that king and deliverer , shewed any miracles amongst them , to convince them of it ; or did any thing worthy to make him be credited or received . if he had gone about preaching to the multitude which he drew after him , that he was the messiah , the king of israel ; and this had been evidenced to pilate ; god could indeed , by a supernatural influence upon his mind , have made pilate pronounce him innocent ; and not condemn him as a malefactor , who had openly , for three years together , preached sedition to the people , and endeavoured to perswade them that he was the messiah their king , of the blood-royal of david , come to deliver them . but then i ask , whether posterity would not either have suspected the story , or that some art had been used to gain that testimony from pilate ? because he could not ( for nothing ) have been so favourable to iesus , as to be willing to release so turbulent and seditious a man ; to declare him innocent ; and cast the blame and guilt of his death , as unjust , upon the envy of the jews . but now the malice of the chief priests , scribes , and pharisees ; the headiness of the mob , animated with hopes , and raised with miracles ; iudas's treachery , and pilate's care of his government , and the peace of his province , all working naturally as they should ; iesus , by the admirable wariness of his carriage , and an extraordinary wisdom visible in his whole conduct , weathers all these difficulties , does the work he comes for , uninterruptedly goes about preaching his full appointed time , sufficiently manifests himself to be the messiah in all the particulars the scriptures had foretold of him ; and when his hour is come , suffers death ; but is acknowledged both by iudas that betrayed , and pilate that condemned him , to dye innocent . for , to use his own words , luke xxiv . 46. thus it is written , and thus it behooved the messiah to suffer . and of his whole conduct , we have a reason and clear resolution in those words to st. peter , mat. xxvi . 53. thinkest thou that i cannot now pray to my father , and he shall presently give me more than twelve legions of angels ? but how then shall the scripture be fulfilled , that thus it must be ? having this clue to guide us , let us now observe how our saviour's preaching and conduct comported with it , in the last scene of his life . how cautious he has been in the former part of his ministry , we have already observed . we never find him to use the name of the messiah but once , till he now came to ierusalem this last passover . before this , his preaching and miracles were less at ierusalem ( where he used to make but very short stays ) than any where else . but now he comes six days before the feast , and is every day in the temple teaching ; and there publickly heals the blind and the lame , in the presence of the scribes , pharisees , and chief priests . the time of his ministry drawing to an end , and his hour coming , he cared not how much the chief priests , elders , rulers , and the sanhedrim were provoked against him by his doctrine and miracles ; he was as open and bold in his preaching and doing the works of the messiah now at ierusalem , and in the sight of the rulers , and of all the people , as he had been before cautious and reserved there , and careful to be little taken notice of in that place , and not to come in their way more than needs . all now that he took care of , was , not what they should think of him , or design against him , ( for he knew they would seize him ) but to say or do nothing that might be a just matter of accusation against him , or render him criminal to the governour . but as for the grandees of the iewish nation , he spares them not , but sharply now reprehends their miscarriages publickly in the temple ; where he calls them , more than once , hypocrites ; as is to be seen , mat. xxiii . and concludes all with no softer a compellation , than serpents and generation of vipers . after this serve reproof of the scribes and pharisees , being retired with his disciples into the mount of olives , over against the temple ; and there fore-telling the destruction of it ; his disciples ask him , mat. xxiv . 3 , &c. when it should be , and what should be the signs of his coming ? he says to them , take heed that no man deceive you : for many shall come in my name ; i. e. taking on them the name and dignity of the messiah , which is only mine ; saying , i am the messiah , and shall deceive many . but be not you by them mislead , nor by persecution driven away from this fundamental truth , that i am the messiah ; for many shall be scandalized , and apostatize , but he that endures to the end , the same shall be saved : and this gospel of the kingdom shall be preached in all the world : i e. the good news of me , the messiah , and my kingdom , shall be spread through the world. this was the great and only point of belief they were warned to stick to ; and this is inculcated again , v. 23-26 . and mark xiii . 21-23 . with this emphatical application to them in both these evangelists , behold , i have told you before-hand ; remember ye are fore-warned . this was in his answer to the apostles enquiry concerning his coming , and the end of the world , v. 3. for so we translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; we must understand the disciples here to put their question , according to the notion and way of speaking of the iews . for they had two worlds , as we translate it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the present world , and the world to come . the kingdom of god , as they called it , or the time of the messiah , they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the world to come , which they believed was to put an end to this world : and that then the just should be raised from the dead ; to enjoy , in that new world , a happy eternity , with those of the jewish nation who should be then living . these two things , viz. the visible and powerful appearance of his kingdom , and the end of the world , being confounded in the apostles question , our saviour does not separate them , nor distinctly reply to them apart ; but leaving the enquirers in the common opinion , answers at once concerning his coming to take vengeance of the iewish nation , and put an end to their church , worship , and common-wealth ; which was their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which they counted should last till the messiah came : and so it did , and then had en end put to it . and to this he joyns his last coming to judgment , in the glory of his father , to put a final end to this world , and all the dispensation belonging to the posterity of adam upon earth . this joyning them together , made his answer obscure , and hard to be understood by them then ; nor was it safe for him to speak plainer of his kingdom , and the destruction of ierusalem ; unless he had a mind to be accused for having designs against the government . for iudas was amongst them : and whether no other but his apostles were comprehended under the name of his disciples , who were with him at this time , one cannot determine . our saviour therefore speaks of his kingdom in no other stile but that which he had all along hitherto used , viz. the kingdom of god ; luke xxi . 31. when you see these things come to pass , know ye that the kingdom of god is nigh at hand . and continuing on his discourse with them , he has the same expression , mat. xxv . 1. then the kingdom of heaven shall be like unto ten virgins . at the end of the following parable of the talents , he adds , v. 31. when the son of man shall come in his glory , and all the holy angels with him , then shall he sit upon the throne of his glory , and before him shall be gathered all the nations . and he shall set the sheep on his right hand , and the goats on his left . then shall the king say , &c. here he describes to his disciples the appearance of his kingdom , wherein he will shew himself a king in glory upon his throne ; but this in such a way , and so remote , and so unintelligible to a heathen magistrate ; that if it had been alledged against him , it would have seemed rather the dream of a crazy brain , than the contrivance of an ambitious or dangerous man designing against the government : the way of expressing what he meant , being in the prophetick stile ; which is seldom so plain , as to be understood , till accomplished . 't is plain , that his disciples themselves comprehended not what kingdom he here spoke of , from their question to him after his resurrection , wilt thou at this time restore again the kingdom to israel ? having finished these discourses , he takes order for the passover , and eats it with his disciples ; and at supper tells them , that one of them should betray him : and adds , iohn xiii . 19. i tell it you now , before it come , that when it is come to pass , you may know that i am . he does not say out the messiah ; iudas should not have that to say against him if he would ; though that be the sense in which he uses this expression , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i am , more than once . and that this is the meaning of it , is clear from mark xii . 6. luke xxi . 8. in both which evangelists the words are , for many shall come in my name , saying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i am : the meaning whereof we shall find explained in the parallel place of st. matthew , chap. xxiv . 5. for many shall come in my name , saying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i am the messiah . here in this place of iohn xiii . jesus fore-tells what should happen to him , viz. that he should be betrayed by iudas ; adding this prediction to the many other particulars of his death and suffering , which he had at other times foretold to them . and here he tells them the reason of these his predictions , viz. that afterwards they might be a confirmation to their faith. and what was it that he would have them believe , and be confirmed in the belief of ? nothing but this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he was the messiah . the same reason he gives , iohn xiii . 28. you have heard , how i said unto you , i go away , and come again unto you : and now i have told you before it come to pass , that when it is come to pass , ye might believe . when iudas had left them , and was gone out , he talks a little freer to them of his glory , and his kingdom , than ever he had done before . for now he speaks plainly of himself , and his kingdom , iohn xiii . 31. therefore when he [ judas ] was gone out , iesus said , now is the son of man glorified , and god is also glorified in him . and if god be glorified in him , god ▪ shall also glorifie him in himself , and shall straitway glorifie him . and luke xxii . 29. and i will appoint unto you a kingdom , as my father hath appointed unto me ; that ye may eat and drink with me at my table in my kingdom . though he has every where all along through his ministry preached the gospel of the kingdom ; and nothing else but that and repentance , and the duties of a good life ; yet it has been always the kingdom of god , and the kingdom of heaven : and i do not remember , that any where , till now , he uses any such expression , as my kingdom . but here now he speaks in the first person , i will appoint you a kingdom ; and in my kingdom : and this we see is only to the eleven , now iudas was gone from them . with these eleven , whom he was now just leaving , he has a long discourse to comfort them for their loss of him ; and to prepare them for the persecution of the world ; and to exhort them to keep his commandments , and to love one another . and here one may expect all the articles of faith should be laid down plainly ; if any thing else were required of them to believe , but what he had taught them , and they believed already ; viz. that he was the messiah , john xiv . 1. ye believe in god , believe also in me . v. 29. i have told you before it come to pass , that when it is come to pass , ye may believe . it is believing on him , without any thing else . iohn xvi . 31. iesus answered them , do you now believe ? this was in answer to their professing , v 30. now are we sure that thou knowest all things , and needest not that any man should ask thee : by this we believe that thou comest forth from god. john xvii . 20. neither pray i for these alone , but for them also which shall believe on me through their word . all that is spoke of believing , in this his last sermon to them , is only believing on him , or believing that he came from god ; which was no other than believing him to be the messiah . indeed , iohn xiv . 9. our saviour tells philip , he that hath seen me , hath seen the father . and adds , v. 10. believest thou not that i am in the father , and the father in me ? the words that i speak unto you , i speak not of my self : but the father that dwelleth in me , he doth the works . which being in answer to philip's words , v. 9. shew us the father , seem to import thus much : no man hath seen god at any time , he is known only by his works . and that he is my father , and i the son of god , i. e. the messiah , you may know by the works i have done ; which it is impossible i could do of my self , but by the union i have with god my father . for that by being in god , and god in him , he signifies such an union with god , that god operates in and by him , appears not only by the words above-cited out of v. 10. ( which can scarce otherwise be made coherent sense ) but also from the same phrase used again by our saviour presently after , v. 20. at that day , viz. after his resurrection , when they should see him again , ye shall know that i am in my father , and you in me , and i in you ; i. e. by the works i shall enable you to do , through a power i have received from the father : which whoever sees me do , must acknowledge the father to be in me ; and whoever sees you do , must acknowledge me to be in you . and therefore he says , v. 12. verily , verily i say unto you , he that believeth on me , the works that i do shall he also do , because i go unto my father . though i go away , yet i shall be in you , who believe in me ; and ye shall be enabled to do miracles also for the carrying on of my kingdom , as i have done ; that it may be manifested to others that you are sent by me , as i have evidenced to you that i am sent by the father . and hence it is that he says , in the immediately preceding v. 11. believe me that i am in the father , and the father in me ; if not , believe me for the sake of the works themselves . let the works that i have done convince you that i am sent by the father ; that he is with me , and that i do nothing but by his will , and by vertue of the union i have with him ; and that consequently i am the messiah , who am anointed , sanctified , and separate by the father to the work for which he hath sent me . to confirm them in this faith , and to enable them to do such works as he had done , he promises them the holy ghost , iohn xiv . 25 , 26. these things i have said unto you , being yet present with you . but when i am gone , the holy ghost , the paraclet ( which may signifie monitor as well as comfortor , or advocate ) which the father shall send you in my name , he shall shew you all things , and bring to your remembrance all things which i have said . so that considering all that i have said , and laying it together , and comparing it with what you shall see come to pass , you may be more abundantly assured that i am the messiah , and fully comprehend that i have done and suffered all things foretold of the messiah ; and that were to be accomplished and fulfilled by him , according to the scriptures . but be not filled with grief that i leave you ; iohn xvi . 7. it is expedient for you that i go away : for if i go not away , the paraclet will not come unto you . one reason why , if he went not away , the holy ghost could not come , we may gather from what has been observed concerning the prudent and wary carriage of our saviour all through his ministry , that he might not incur death with the least suspicion of a malefactor : and therefore though his disciples believed him to be the messiah , yet they neither understood it so well , nor were so well confirmed in the belief of it , as after that he being crucified and risen again , they had received the holy ghost ; and with the gifts of the holy spirit , a fuller and clearer evidence and knowledge that he was the messiah ; and were enlightned to see how his kingdom was such as the scriptures foretold , though not such as they , till then , had expected . and now this knowledge and assurance received from the holy ghost , was of use to them after his resurrection ; when they could then boldly go about , and openly preach , as they did , that iesus was the messiah ; confirming that doctrine by the miracles which the holy ghost impowered them to do . but till he was dead and gone , they could not do this . their going about openly preaching , as they did after his resurrection , that iesus was the messiah ; and doing miracles every where to make it good , would not have consisted with that character of humility , peace , and innocence , which the messiah was to sustain ; if they had done it before his crucifixion . for this would have drawn upon him the condemnation of a malefactor , either as a stirrer of sedition against the publick peace ; or as a pretender to the kingdom of israel . and hence we see , that they who before his death preached only the gospel of the kingdom ; that the kingdom of god was at hand ; as soon as they had received the holy ghost after his resurrection , changed their stile , and every where in express words declare that iesus is the messiah , that king which was to come . this , the following words here in st. iohn xvi . 8-14 . confirm ; where he goes on to tell them ; and when he is come , he will convince the world of sin : because they believed not on me . your preaching then , accompanied with miracles , by the assistance of the holy ghost , shall be a conviction to the world that the iews sinned in not believing me to be the messiah . of righteousness , or justice : because i go to my father , and ye see me no more . by the same preaching and miracles you shall confirm the doctrine of my ascension ; and thereby convince the world that i was that iust one , who am therefore ascended to the father into heaven , where no unjust person shall enter . of iudgment : because the prince of this world is judged . and by the same assistance of the holy ghost ye shall convince the world that the devil is judged or condemned , by your casting of him out , and destroying his kingdom , and his worship where ever you preach . our saviour adds , i have yet many things to say unto you , but you cannot bear them now . they were yet so full of a temporal kingdom , that they could not bear the discovery of what a kind of kingdom his was , nor what a king he was to be ; and therefore he leaves them to the coming of the holy ghost , for a farther and fuller discovery of himself , and the kingdom of the messiah ; for fear they should be scandalized in him , and give up the hopes they had now in him , and forsake him . this he tells them , v. 1. of this xvi . chapter : these things i have said unto you , that you may not be scandalized . the last thing he had told them before his saying this to them , we find in the last verses of the precedent chapter : when the paraclet is come , the spirit of truth , he shall witness concerning me . he shall shew you who i am , and witness it to the world ; and then ye also shall bear witness , because ye have been with me from the beginning . he shall call to your mind what i have said and done , that ye may understand it , and know , and bear witness concerning me . and again here , iohn xvi . after he had told them , they could not bear what he had more to say , he adds ; v. 13. howbeit , when the spirit of truth is come , he will guide you into all truth ; and he will shew you things to come : he shall glorifie me . by the spirit , when he comes , ye shall be fully instructed concerning me ; and though you cannot yet , from what i have said to you , clearly comprehend my kingdom and glory ; yet he shall make it known to you wherein it consists : and though i am now in a mean state , and ready to be given up to contempt , torment , and death ; so that ye know not what to think of it ; yet the spirit , when he comes , shall glorifie me , and fully satisfie you of my power and kingdom ; and that i sit on the right hand of god , to order all things for the good and increase of it , till i come again at the last day in fulness of glory . accordingly , the apostles had a full and clear sight and perswasion of this , after they had received the holy ghost ; and they preached it every where boldly and openly , without the least remainder of doubt or uncertainty . but that they understood him not , yet even so far as his death and resurrection , is evident from v. 17 , 18. then said some of the disciples among themselves , what is this that he saith unto us ; a little while , and ye shall not see me ; and again , a little while , and ye shall see me ; and because i go to the father ? they said therefore , what is this that he saith , a little while ? we know not what he saith . upon which he goes on to discourse to them of his death and resurrection , and of the power they should have of doing miracles ; but all this he declares to them in a mystical and involved way of speaking ; as he tells them himself , v. 25. these things have i spoken to you in proverbs ; i. e. in general , obscure , aenigmatical , or figurative terms . ( all which , as well as allusive apologues , the jews called proverbs or parables ) hitherto my declaring of my self to you hath been obscure , and with reserve ; and i have not spoken of my self to you in plain and direct words , because ye could not bear it . a messiah , and not a king , you could not understand ; and a king living in poverty and persecution , and dying the death of a slave and malefactor upon a cross , you could not put together . and had i told you in plain words that i was the messiah , and given you a direct commission to preach to others that i professedly owned my self to be the messiah , you and they would have been ready to have made a commotion , to have set me upon the throne of my father david , and to fight for me , that your messiah , your king , in whom are your hopes of a kingdom , should not be delivered up into the hands of his enemies , to be put to death ; and of this , peter will instantly give you an example . but the time cometh when i shall no more speak unto you in parables ; but i shall shew unto you plainly of the father . my death and resurrection , and the coming of the holy ghost , will speedily enlighten you , and then i shall make you know the will and design of the father ; what a kingdom i am to have , and by what means , and to what end , v. 27. and this the father himself will shew unto you ; for he loveth you , because ye have loved me , and have believed that i came out from the father ; because ye have believed that i am the son of god , the messiah ; that he hath anointed and sent me ; though it hath not been yet fully discovered to you , what kind of kingdom it shall be , nor by what means brought about . and then our saviour , without being asked , explaining to them what he had said ; and making them understand better , what before they stuck at , and complained secretly among themselves that they understood not ; they thereupon declare , v. 30. now are we sure that thou knowest all things , and needest not that any man should ask thee . 't is plain thou knowest mens thoughts and doubts before they ask . by this we believe that thou comest forth from god. iesus answered , do ye now believe ? notwithstanding that you now believe that i came from god , and am the messiah , sent by him ; behold , the hour cometh , yea , is now come , that ye shall be scattered ; and as it is , mat. xxvi . 31. and shall all be scandalized in me . what it is to be scandalized in him , we may see by what followed hereupon , if that which he says to st. peter , mark xiv . did not sufficiently explain it . this i have been the more particular in ; that it may be seen , that in this last discourse to his disciples ( where he opened himself more than he had hitherto done ; and where , if any thing more was required to make them believers , than what they already believed , we might have expected they should have heard of it ; ) there were no new articles proposed to them , but what they believed before , viz. that he was the messiah , the son of god , sent from the father ; though of his manner of proceeding , and his sudden leaving the world , and some few particulars , he made them understand something more than they did before . but as to the main design of the gospel , viz. that he had a kingdom , that he should be put to death , and rise again , and ascend into heaven to his father , and come again in glory to judge the world ; this he had told them : and so had acquainted them with the great council of god , in sending him the messiah , and omitted nothing that was necessary to be known or believed in it . and so he tells them himself , iohn xv. 15. henceforth i call ye not servants ; for the servant knoweth not what his lord does : but i have called ye friends ; for all things i have heard of my father , i have made known unto you ; though perhaps ye do not so fully comprehend them , as you will shortly , when i am risen and ascended . to conclude all , in his prayer , which shuts up this discourse , he tells the father what he had made known to his apostles ; the result whereof we have iohn xvii . 8. i have given unto them the words which thou gavest me , and they have received them , and they have believed that thov didst send me : which is in effect , that he was the messiah promised and sent by god. and then he prays for them , and adds , v. 20 , 21. neither pray i for these alone , but for them also who shall believe on me through their word . what that word was , through which others should believe in him , we have seen in the preaching of the apostles all through the history of the acts , viz. this one great point , that jesus was the messiah . the apostles , he says , v. 25. know that thou hast sent me ; i. e. are assured that i am the messiah . and in v. 21. & 23. he prays , that the world may believe ( which v. 23. is called knowing ) that thou hast sent me . so that what christ would have believed by his disciples , we may see by this his last prayer for them , when he was leaving the world , as well as by what he preached whilst he was in it . and as a testimony of this , one of his last actions , even when he was upon the cross , was to confirm this doctrine ; by giving salvation to one of the thieves that was crucified with him , upon his declaration that he believed him to be the messiah ; for so much the words of his request imported , when he said , remember me , lord , when thou comest into thy kingdom , luke xxiii . 42. to which jesus replied , v. 43. verily i say unto thee , to day shalt thou be with me in paridise . an expression very remarkable : for as adam , by sin , left paradise ; i. e. a state of happy immortality ; here the believing thief , through his faith in iesus the messiah , is promised to be put in paradise , and so re-instated in an happy immortality . thus our saviour ended his life . and what he did after his resurrection , st. luke tells us , acts i. 3. that he shewed himself to the apostles forty days , speaking things concerning the kingdom of god. this was what our saviour preached in the whole course of his ministry , before his passion : and no other mysteries of faith does he now discover to them after his resurrection . all he says , is concerning the kingdom of god ; and what it was he said concerning that , we shall see presently out of the other evangelists ; having first only taken notice , that when now they asked him , v. 6. lord , wilt thou at this time restore again the kingdom to israel ? he said , unto them , v. 7. it is not for you to know the times , and the seasons , which the father hath put in his own power : but ye shall receive power after that the holy ghost is come upon you ; and ye shall be witnesses unto me unto the utmost parts of the earth . their great business was to be witnesses to iesus , of his life , death , resurrection , and ascension ; which put together , were undeniable proofs of his being the messiah : which was what they were to preach , and what he said to them concerning the kingdom of god ; as will appear by what is recorded of it in the other evangelists . the day of his resurrection , appearing to the two going to emmaus , luke xxiv . they declare , v. 21. what his disciples faith in him was : but we trusted that it had been he which should have redeemed israel ; i.e. we believed that he was the messiah ▪ come to deliver the nation of the iews . upon this iesus tells them , they ought to believe him to the messiah , notwithstanding what had happened ; nay , they ought by his suffering and death to be confirmed in that faith , that he was the messiah . and v. 26 , 27. beginning at moses and all the prophets , he expounded unto them in all the scriptures , the things concerning himself ; how that the messiah ought to have suffered these things , and to have entred into his glory . now he applies the prophesies of the messiah to himself , which we read not that he did ever do before his passion . and afterwards appearing to the eleven , luke xxiv . 36. he said unto them , v. 44-47 . these words which i spoke unto you while i was yet with you , that all things must be fulfilled which are written in the law of moses , and in the prophets , and in the psalms concerning me . then opened he their vnderstandings , that they might understand the scripture , and said unto them ; thus it is written , and thus it behoved the messiah to suffer , and to rise from the dead the third day ; and that repentance , and remission of sins should be preached in his name among all nations , beginning at ierusalem . here we see what it was he had preached to them , though not in so plain open words , before his crucifixion ; and what it is he now makes them understand ; and what it was that was to be preached to all nations , viz. that he was the messiah , that had suffered , and rose from the dead the third day , and fulfilled all things that was written in the old testament concerning the messiah ; and that those who believed this , and repented , should receive remission of their sins through this faith in him . or , as st. mark has it , chap. xvi . 15. go into all the world , and preach the gospel to every creature ; he that believeth , and is baptized , shall be saved ; but he that believeth not , shall be damned , v. 20. what the gospel , or good news was , we have shewed already , viz. the happy tidings of the messiah being come . v. 20. and they went forth and preached every where , the lord working with them , and confirming the word with signs following . what the word was which they preached , and the lord confirmed with miracles , we have seen already out of the history of their acts ; having given an account of their preaching every where , as it is recorded in the acts , except some few places , where the kingdom of the messiah is mentioned under the name of the kingdom of god ; which i forbore to set down , till i had made it plain out of the evangelists , that that was no other but the kingdom of the messiah . it may be seasonable therefore now , to add to those sermons we have formerly seen of st. paul ( wherein he preached no other article of faith , but that iesus was the messiah , the king , who being risen from the dead , now reigneth , and shall more publickly manifest his kingdom , in judging the world at the last day ) what farther is left upon record of his preaching . acts xix . 8. at ephesus , paul went into the synagogues , and spake boldly for the space of three months ; disputing and perswading concerning the kingdom of god. and acts xx. 25. at miletus he thus takes leave of the elders of ephesus : and now behold , i know that ye all among whom i have gone preaching the kingdom of god , shall see my face no more . what this preaching the kingdom of god was , he tells you , v. 20 , 21. i have kept nothing back from you , which was profitable unto you , but have shewed you , and have taught you publickly , and from house to house ; testifying both to the iews , and to the greeks , repentance towards god , and faith towards our lord iesus christ. and so again , acts xxviii . 23 , 24. when they [ the jews at rome ] had appointed him [ paul ] a day , there came many to him into his lodging ; to whom he expounded and testified the kingdom of god ; perswading them concerning iesus , both out of the law of moses , and out of the prophets , from morning to evening . and some believed the things which were spoken , and some believed not . and the history of the acts is concluded with this account of st. paul's preaching : and paul dwelt two whole years in his own hired house , and received all that came in unto him , preaching the kingdom of god , and teaching those things which concern the lord iesus the messiah . we may therefore here apply the same conclusion , to the history of our saviour , writ by the evangelists ; and to the history of the apostles , writ in the acts ; which st. iohn does to his own gospel , chap. xx. 30 , 31. many other signs did iesus before his disciples ; and in many other places the apostles preached the same doctrine , which are not written in these books ; but these are written , that you may believe that iesus is the messiah , the son of god ; and that believing , you may have life in his name . what st. iohn thought necessary and sufficient to be believed , for the attaining eternal life , he here tells us . and this , not in the first dawning of the gospel ; when , perhaps , some will be apt to think less was required to be believed , than after the doctrine of faith , and mystery of salvation , was more fully explained , in the epistles writ by the apostles . for it is to be remembred , that st. iohn says this not as soon as christ was ascended ; for these words , with the rest of st. iohn's gospel , were not written till many years after not only the other gospels , and st. luke's history of the acts ; but in all appearance , after all the epistles writ by the other apostles . so that above threescore years after our saviour's passion ; ( for so long after , both epiphanius and st. ierome assure us this gospel was written ) st. iohn knew nothing else required to be believed for the attaining of life , but that iesus is the messiah , the son of god. to this , 't is likely , it will be objected by some , that to believe only that iesus of nazareth is the messiah , is but an historical , and not a justifying or saving faith. to which i answer ; that i allow to the makers of systems and their followers , to invent and use what distinctions they please ; and to call things by what names they think fit . but i cannot allow to them , or to any man , an authority to make a religion for me , or to alter that which god hath revealed . and if they please to call the believing that which our saviour and his apostles preached and proposed alone to be believed , an historical faith ; they have their liberty . but they must have a care how they deny it to be a justifying or saving faith , when our saviour and his apostles have declared it so to be , and taught no other which men should receive , and whereby they should be made believers unto eternal life ; unless they can so far make bold with our saviour , for the sake of their beloved systems , as to say , that he forgot what he came into the world for ; and that he and his apostles did not instruct people right in the way and mysteries of salvation . for that this is the sole doctrine pressed and required to be believed in the whole tenour of our saviour's and his apostles preaching , we have shewed through the whole history of the evangelists and the acts. and i challenge them to shew that there was any other doctrine , upon their assent to which , or disbelief of it , men were pronounced believers , or unbelievers ; and accordingly received into the church of christ , as members of his body , as far as meer believing could make them so , or else kept out of it . this was the only gospel-article of faith which was preached to them . and if nothing else was preached every where , the apostles argument will hold against any other articles of faith to be be believed under the gospel ; rom. x. 14. how shall they believe that whereof they have not heard ? for to preach any other doctrines necessary to be believed , we do not find that any body was sent . perhaps it will farther be urged , that this is not a saving faith ; because such a faith as this the devils may have , and 't was plain they had ; for they believed and declared iesus to be the messiah . and st. iames , chap. ii. 19. tells us , the devils believe , and tremble ; and yet they shall not be saved . to which i answer , 1. that they could not be saved by any faith , to whom it was not proposed as a means of salvation , nor ever promised to be counted for righteousness . this was an act of grace , shewn only to mankind . god dealt so favourably with the posterity of adam , that if they would believe iesus to be the messiah , the promised king and saviour ; and perform what other conditions were required of them by the covenant of grace ; god would justifie them , because of this belief . he would account this faith to them for righteousness , and look on it as making up the defects of their obedience ; which being thus supplied by what was taken instead of it , they were looked on as just or righteous , and so inherited eternal life . but this favour shewn to mankind , was never offered to the fallen angels . they had no such proposals made to them : and therefore whatever of this kind was proposed to men , it availed them not , whatever they performed of it . this covenant of grace was never offered to them . 2. i answer ; that though the devils believed , yet they could not be saved by the covenant of grace ; because they performed not the other condition required in it , altogether as necessary to be performed as this of believing , and that is repentance . repentance is as absolute a condition of the covenant of grace , as faith ; and as necessary to be performed as that . iohn the baptist , who was to prepare the way for the messiah , preached the baptism of repentance for the remission of sins , mark 1. 4. as iohn began his preaching with repent , for the kingdom of heaven is at hand , mat. iii. 2. so did our saviour begin his , mat. iv. 17. from that time began iesus to preach , and to say , repent , for the kingdom of heaven is at hand . or , as st. mark has it in that parallel place , mark i. 14 , 15. now after that john was put in prison , iesus came into galilee , preaching the gospel of the kingdom of god , and saying ; the time is fulfilled , and the kingdom of god is at hand : repent ye , and believe the gospel . this was not only the beginning of his preaching , but the sum of all that he did preach ; viz. that men should repent , and believe the good tidings which he brought them ; that the time was fulfilled for the coming of the messiah . and this was what his apostles preached , when he sent them out , mark vi. 12. and they going out , preached that men should repent . believing jesus to be the messiah , and repenting , were so necessary and fundamental parts of the covenant of grace , that one of them alone is often put for both . for here st. mark mentions nothing but their preaching repentance ; as st. luke , in the parallel place , chap. ix . 6. mentions nothing but their evangelizing , or preaching the good news of the kingdom of the messiah : and st. paul often in his epistles puts faith for the whole duty of a christian. but yet the tenour of the gospel is what christ declares , luke xii . 3. 5. vnless ye repent , ye shall all likewise perish . and in the parable of the rich man in hell , delivered by our saviour , luke xvi . repentance alone is the means proposed of avoiding that place of torment , v. 30 , 31. and what the tenor of the doctrine , which should be preached to the world , should be , he tells his apostles after his resurrection , luke xxiv . 27. viz. that repentance and remission of sins should be preached in his name , who was the messiah . and accordingly , believing iesus to be the messiah , and repenting , was what the apostles preached . so peter began , acts ii. 38. repent , and be baptized . these two things were required for the remission of sins , viz. entring themselves in the kingdom of god ; and owning and professing themselves the subjects of iesus , whom they believed to be the messiah , and received for their lord and king ; for that was to be baptized in his name : baptism being an initiating ceremony known to the iews , whereby those , who leaving heathenism , and professing a submission to the law of moses , were received into the common-wealth of israel . and so it was made use of by our saviour , to be that solemn visible act , whereby those who believed him to be the messiah , received him as their king , and professed obedience to him , were admitted as subjects into his kingdom : which in the gospels is called the kingdom of god ; and in the acts and epistles often by another name , viz. the church . the same st. peter preaches again to the iews , acts iii. 19. repent , and be converted , that your sins may be blotted out . what this repentance was ; which the new covenant required as one of the conditions to be performed by all those who should receive the benefits of that covenant ; is plain in the scripture , to be not only a sorrow for sins past , but ( what is a natural consequence of such sorrow , if it be real ) a turning from them , into a new and contrary life . and so they are joyned together , acts iii. 19. repent and turn about ; or , as we render it , be converted . and acts xxvi . repent and turn to god. and sometimes turning about is put alone , to signifie repentance , mat. xiii . 15. luke xxii . 32. which in other words is well expressed by newness of life . for it being certain that he who is really sorry for his sins , and abhors them , will turn from them , and forsake them ; either of these acts , which have so natural a connexion one with the other , may be , and is often put for both together . repentance is an hearty sorrow for our past misdeeds , and a sincere resolution and endeavour , to the utmost of our power , to conform all our actions to the law of god. so that repentance does not consist in one single act of sorrow ( though that being the first and leading act , gives denomination to the whole ) but in doing works meet for repentance , in a sincere obedience to the law of christ , the remainder of our lives . this was called for by iohn the baptist , the preacher of repentance , mat. iii. 8. bring forth fruits meet for repentance . and by st. paul here , acts xxvi . 20. repent and turn to god , and do works meet for repentance . there are works to follow belonging to repentance , as well as sorrow for what is past . these two , faith and repentance ; i. e. believing jesus to be the messiah , and a good life ; are the indispensible conditions of the new covenant . the reasonableness , or rather necessity of which , ( as the only conditions required in the covenant of grace , to be performed by all those who would obtain eternal life ) that we may the better comprehend , we must a little look back to what was said in the beginning . adam being the son of god ; and so st. luke calls him , chap. iii. 38. had this part also of the likeness and image of his father , viz. that he was immortal . but adam transgressing the command given him by his heavenly father , incurred the penalty , forfeited that state of immortality , and became mortal . after this , adam begot children : but they were in his own likeness , after his own image ; mortal , like their father . god nevertheless , out of his infinite mercy , willing to bestow eternal life on mortal men , sends jesus christ into the world ; who being conceived in the womb of a virgin ( that had not known man ) by the immediate power of god , was properly the son of god ; according to what the angel declared to his mother , luke i. 30-35 . the holy ghost shall come upon thee , and the power of the highest shall over shadow thee : therefore also that holy thing which shall be born of thee , shall be called the son of god. so that being the son of god , he was , like his father , immortal . as he tells us , iohn v. 26. as the father hath life in himself , so hath be given to the son to have life in himself . and that immortality is a part of that image , wherein these ( who were the immediate sons of god , so as to have no other father ) were made like their father , appears probable , not only from the places in genesis concerning adam , above taken notice of , but seems to me also to be intimated in some expressions concerning iesus , the son of god. in the new testament , col. i. 15. he is called the image of the invivisible god. invisible seems put in , to obviate any gross imagination , that he ( as images use to do ) represented god in any corporeal or visible resemblance . and there is farther subjoyned , to lead us into the meaning of it , the first-born of every creature ; which is farther explained , v. 18. where he is termed the first-born from the dead : thereby making out , and shewing himself to be the image of the invisible god ; that death hath no power over him : but being the son of god , and not having forfeited that son-ship by any trangression , was the heir of eternal life ; as adam should have been , had he continued in his filial duty . in the same sense the apostle seems to use the word image in other places , viz. rom. viii . 29. whom he did foreknow , he also did predestinate to be conformed to the image of his son , that he might be the first-born among many brethren . this image , to which they were conformed , seems to be immortality and eternal life . for 't is remarkable that in both these places st. paul speaks of the resurrection ; and that christ was the first-born among many brethren ; he being by birth the son of god , and the others only by adoption , as we see in this same chapter , v. 15-17 . ye have received the spirit of adoption , whereby we cry , abba , father : the spirit it self bearing witness with our spirits that we are the children of god. and if children , then heirs ; and ioynt-heirs with christ : if so be that we suffer with him , that we may also be glorified together . and hence we see that our saviour vouchsafes to call those , who at the day of judgment are through him entring into eternal life , his brethren ; mat. xxv . 40. in as much as ye have done it unto one of the least of these my brethren . and may we not in this find a reason why god so frequently in the new testament , and so seldom , if at all , in the old , is mentioned under the single title of the father ? and therefore our saviour says , mat. xi . no man knoweth the father save the son , and he to whomsoever the son will reveal him . god has now a son again in the world , the first-born of many brethren , who all now , by the spirit of adoption , can say , abba , father . and we by adoption , being for his sake made his brethren , and the sons of god , come to share in that inheritance , which was his natural right ; he being by birth the son of god : which inheritance is eternal life . and again , v. 23. we groan within our selves , waiting for the adoption , to wit , the redemption of our body ; whereby is plainly meant the change of these frail mortal bodies , into the spiritual immortal bodies at the resurrection ; when this mortal shall have put on immortality , 1 cor. xv. 54. which in that chapter , v. 42-44 . he farther expresses thus : so also is the resurrection of the dead . it is sown in corruption , it is raised in incorruption : it is sown in dishonour , it is raised in glory : it is sown in weakness , it is raised in power : it is sown a natural body , it is raised a spiritual body , &c. to which he subjoyns , v. 49. as we have born the image of the earthy , ( i. e. as we have been mortal , like earthy adam our father , from whom we are descended , when he was turned out of paradise ) we shall also bear the image of the heavenly ; into whose sonship and inheritance being adopted , we shall , at the resurrection , receive that adoption we expect , even the redemption of our bodies ; and after his image , which is the image of the father , become immortal . hear what he says himself , luke xx. 35 , 36. they who shall be accounted worthy to obtain that world , and the resurrection from the dead , neither marry , nor are given in marriage . neither can they die any more ; for they are equal unto the angels , and are the sons of god , being the sons of the resurrection . and he that shall read st. paul's arguing , acts xiii . 32 , 33. will find that the great evidence that jesus was the son of god , was his resurrection . then the image of his father appeared in him , when he visibly entred into the state of immortality . for thus the apostle reasons ; we preach to you , how that the promise which was made to our fathers , god hath fulfilled the same unto us , in that he hath raised up iesus again ; as it is also written in the second psalm , thou art my son , this day have i begotten thee . this may serve a little to explain the immortality of the sons of god , who are in this like their father , made after his image and likeness . but that our saviour was so , he himself farther declares , iohn x. 18. where speaking of his life , he says , no one taketh it from me , but i lay it down of my self : i have power to lay it down , and i have power to take it up again . which he could not have had , if he had been a mortal man , the son of a man , of the seed of adam ; or else had by any transgression forfeited his life . for the wages of sin is death : and he that hath incurred death for his own transgression , cannot lay down his life for another , as our saviour professes he did . for he was the just one , acts vii . 57. and xii . 14. who knew no sin . 2 cor. v. 21. who did no sin , neither was guile found in his mouth . and thus , as by man came death , so by man came the resurrection of the dead . for as in adam all die , so in christ shall all be made alive . for this laying down his life for others , our saviour tells us , iohn x. 17. therefore does my father love me , because i lay down my life , that i might take it again . and this his obedience and suffering was rewarded with a kingdom ; which , he tells us , luke xxii . his father had appointed unto him ; and which , 't is evident out of the epistle to the hebrews , chap. xii . 2. he had a regard to in his sufferings : who for the joy that was set before him , endured the cross , despising the shame , and is set down at the right hand of the throne of god. which kingdom given him upon this account of his obedience , suffering , and death , he himself takes notice of , in these words , iohn xvii . 1-4 . iesus lift up his eyes to heaven , and said , father , the hour is come , glorifie thy son , that thy son also may glorifie thee . as thou hast given him power over all flesh , that he should give eternal life to as many as thou hast given him . and this is life eternal , that they may know thee the only true god , and iesus the messiah , whom thou hast sent . i have glorified thee on earth : i have finished the work which thou gavest me to do . and st. paul , in his epistle to the philippians , chap. ii. 8-11 . he humbled himself , and became obedient unto death , even the death of the cross. wherefore god also hath highly exalted him , and given him a name that is above every name : that at the name of iesus every knee should bow , of things in heaven , and things in earth , and things under the earth ; and that every tongue should confess that iesus christ is lord. thus god , we see , designed his son christ iesus a kingdom , an everlasting kingdom in heaven . but though as in adam all die , so in christ all shall be made alive ; and all men shall return to life again at the last day ; yet all men having sinned , and thereby come short of the glory of god , as st. paul assures us , rom. iii. 23. ( i.e. not attaining to the heavenly kingdom of the messiah , which is often called the glory of god ; as may be seen , rom. v. 2. & xv. 7. & ii. 7. mat. xvi . 27. mark viii . 38. for no one who is unrighteous , i. e. comes short of perfect righteousness , shall be admitted into the eternal life of that kingdom ; as is declared , 1 cor. vi. 9. the unrighteous shall not inherit the kingdom of god ; ) and death , the wages of sin , being the portion of all those who had transgressed the righteous law of god ; the son of god would in vain have come into the world , to lay the foundations of a kingdom , and gather together a select people out of the world , if , ( they being found guilty at their appearance before the judgment-seat of the righteous judge of all men at the last day ) instead of entrance into eternal life in the kingdom he had prepared for them , they should receive death , the just reward of sin , which every one of them was guilty of . this second death would have left him no subjects ; and instead of those ten thousand times ten thousand , and thousands of thousands , there would not have been one left him to sing praises unto his name , saying , blessing , and honour and glory , and power , be unto him that sitteth on the throne , and unto the lamb for ever and ever . god therefore , out of his mercy to mankind , and for the erecting of the kingdom of his son , and furnishing it with subjects out of every kindred , and tongue , and people , and nation , proposed to the children of men , that as many of them as would believe iesus his son ( whom he sent into the world ) to be the messiah , the promised deliverer ; and would receive him for their king and ruler ; should have all their past sins , disobedience , and rebellion forgiven them : and if for the future they lived in a sincere obedience to his law , to the utmost of their power ; the sins of humane frailty for the time to come , as well as all those of their past lives , should , for his son's sake , because they gave themselves up to him to be his subjects , be forgiven them : and so their faith , which made them be baptized into his name ; ( i.e. enroll themselves in the kingdom of iesus the messiah , and profess themselves his subjects , and consequently live by the laws of his kingdom ) should be accounted to them for righteousness ; i.e. should supply the defects of a scanty obedience in the sight of god ; who counting this faith to them for righteousness , or compleat obedience , did thus justifie , or make them just , and thereby capable of eternal life . now , that this is the faith for which god of his free grace justifies sinful man ; ( for 't is god alone that justifieth , rom. viii . 33. rom. iii. 26. ) we have already shewed ; by observing through all the history of our saviour and the apostles , recorded in the evangelists , and in the acts , what he and his apostles preached and proposed to be believed . we shall shew now , that besides believing him to be the messiah their king , it was farther required , that those who would have the priviledge , advantages , and deliverance of his kingdom , should enter themselves into it ; and by baptism being made denizons , and solemnly incorporated into that kingdom , live as became subjects obedient to the laws of it . for if they believed him to be the messiah their king , but would not obey his laws , and would not have him to reign over them , they were but greater rebels ; and god would not justifie them for a faith that did but increase their guilt , and oppose diametrically the kingdom and design of the messiah ; who gave himself for us , that he might redeem us from all iniquity , and purifie unto himself a peculiar people , zealous of good works , titus ii. 14. and therefore st. paul tells the galatians , that that which availeth is faith ; but faith working by love. and that faith without works , i.e. the works of sincere obedience to the law and will of christ , is not sufficient for our justification , st. iames shews at large , chap. ii. neither indeed could it be otherwise ; for life , eternal life being the reward of justice or righteousness only , appointed by the righteous god ( who is of purer eyes than to behold iniquity ) to those only who had no taint or infection of sin upon them , it is impossible that he should justifie those who had no regard to justice at all , whatever they believed . this would have been to encourage iniquity , contrary to the purity of his nature ; and to have condemned that eternal law of right , which is holy , just , and good ; of which no one precept or rule is abrogated or repealed ; nor indeed can be ; whilst god is an holy , just , and righteous god , and man a rational creature . the duties of that law arising from the constitution of his very nature , are of eternal obligation ; nor can it be taken away or dispensed with , without changing the nature of things , overturning the measures of right and wrong , and thereby introducing and authorizing irregularity , confusion , and disorder in the world. which was not the end for which christ came into the world ; but on the contrary , to reform the corrupt state of degenerate man ; and out of those who would mend their lives , and bring forth fruit meet for repentance , erect a new kingdom . this is the law of that kingdom , as well as of all mankind ; and that law by which all men shall be judged at the last day . only those who have believed iesus to be the messiah , and have taken him to be their king , with a sincere endeavour after righteousness , in obeying his law , shall have their past sins not imputed to them ; and shall have that faith taken instead of obedience ; where frailty and weakness made them transgress , and sin prevailed after conversion in those who hunger and thirst after righteousness ( or perfect obedience ) and do not allow themselves in acts of disobedience and rebellion , against the laws of that kingdom they are entred into . he did not expect , 't is true , a perfect obedience void of all slips and falls : he knew our make , and the weakness of our constitutions too well , and was sent with a supply for that defect . besides , perfect obedience was the righteousness of the law of works ; and then the reward would be of debt , and not of grace ; and to such there was no need of faith to be imputed to them for righteousness . they stood upon their own legs , were just already , and needed no allowance to be made them for believing jesus to be the messiah , taking him for their king , and becoming his subjects . but whether christ does not require obedience , sincere obedience , is evident from the laws he himself pronounces ( unless he can be supposed to give and inculcate laws only to have them disobeyed ) and from the sentence he will pass when he comes to judge . the faith required was , to believe iesus to be the messiah , the anointed ; who had been promised by god to the world. amongst the iews ( to whom the promises and prophesies of the messiah were more immediately delivered ) anointing was used to three sorts of persons , at their inauguration ; whereby they were set apart to three great offices ; viz. of priests , prophets , and kings . though these three offices be in holy writ attributed to our saviour , yet i do not remember that he any where assumes to himself the title of a priest , or mentions any thing relating to his priesthood : nor does he speak of his being a prophet but very sparingly , and once or twice , as it were , by the by : but the gospel , or the good news of the kingdom of the messiah , is what he preaches every where , and makes it his great business to publish to the world. this he did , not only as most agreeable to the expectation of the iews , who looked for their messiah , chiefly as coming in power to be their king and deliverer ; but as it best answered the chief end of his coming , which was to be a king , and as such to be received by those who would be his subjects in the kingdom which he came to erect . and though he took not directly on himself the title of king till he was in custody , and in the hands of pilate ; yet 't is plain , king , and king of israel , were the familiar and received titles of the messiah . see iohn i. 50. luke xix . 38. compared with mat. xxi . 9. and mark xi . 9. iohn xii . 13. mat. xxi . 5. luke xxiii . 2. compared with mat. xxvii . 11. and iohn xviii . 33-37 . mark xv. 12. compared with mat. xxvii . 22. mat. xxvii . 42. what those were to do , who believed him to be the messiah , and received him for their king , that they might be admitted to be partakers with him of this kingdom in glory , we shall best know by the laws he gives them , and requires them to obey ; and by the sentence which he himself will give , when , sitting on his throne , they shall all appear at his tribunal , to receive every one his doom from the mouth of this righteous judge of all men. what he proposed to his followers to be believed , we have already seen ; by examining his , and his apostles preaching , step by step , all through the history of the four evangelists , and the acts of the apostles . the same method will best and plainest shew us , whether he required of those who believed him to be the messiah , any thing besides that faith , and what it was . for he being a king , we shall see by his commands what he expects from his subjects : for if he did not expect obedience to them , his commands would be but meer mockery ; and if there were no punishment for the transgressors of them , his laws would not be the laws of a king , that had authority to command , and power to chastise the disobedient ; but empty talk , without force , and without influence . we shall therefore from his injunctions ( if any such there be ) see what he has made necessary to be performed , by all those who shall be received into eternal life in his kingdom prepared in the heavens . and in this we cannot be deceived . what we have from his own mouth , especially if repeated over and over again , in different places and expressions , will be past doubt and controversie . i shall pass by all that is said by st. iohn baptist , or any other , before our saviour's entry upon his ministry and publick promulgation of the laws of his kingdom . he began his preaching with a command to repent ; as st. matt. tells us . iv. 17. from that time iesus began to preach ; saying , repent , for the kingdom of heaven is at hand . and luke v. 32. he tells the scribes and pharisees , i came not to call the righteous ; those who were truly so , needed no help , they had a right to the tree of life , but sinners to repentance . in this sermon , as he calls it , in the mount , luke vi. and matt. v , &c. he commands they should be exemplary in good works . let your light so shine amongst men , that they may see your good works , and glorify your father which is in heaven , matt. v. 15. and that they might know what he came for , and what he expected of them , he tells them , v. 17-20 . think not that i am come to dissolve or loosen the law , or the prophets : i am not come to dissolve , or loosen , but to make it full , or compleat ; by giving it you in its true and strict-sense . here we see he confirms , and at once reinforces all the moral precepts in the old testament . for verily i say to you , till heaven and earth pass , one jot or one tittle , shall in no wise pass from the law , till all be done . whosoever therefore shall break one of these least commandments , and shall teach men so , he shall be called the least , ( i. e. as it is interpreted ) shall not be at all , in the kingdom of heaven . v. 21. i say unto you , that except your righteousness , i. e. your performance of the eternal law of right , shall exceed the righteousness of the scribes and pharisees , ye shall in no case enter into the kingdom of heaven : and then he goes on to make good what he said , v. 17. viz. that he was come to compleat the law , viz. by giving its full and clear sense , free from the corrupt and loosning glosses of the scribes and pharisees , v. 22-26 . he tells them , that not only murder , but causeless anger , and so much as words of contempt , were forbidden . he commands them to be reconciled and kind towards their adversaires ; and that upon pain of condemnation . in the following part of his sermon , which is to be read luke vi. and more at large , matt. v , vi , vii . he not only forbids actual uncleanness , but all irregular desires , upon pain of hell-fire ; causless divorces ; swearing in conversation , as well as forswearing in judgment ; revenge ; retaliation ; ostentation of charity , of devotion , and of fasting ; repetitions in prayer ; covetousness ; worldly care ; censoriousness : and on the other side , commands loving our enemies ; doing good to those that hate us ; blessing those that curse us ; praying for those that despightfully use us ; patience , and meekness under injuries ; forgiveness ; liberality , compassion : and closes all his particular injunctions , with this general golden rule , matt. vii . 12. all things whatsoever ye would have that men should do to you , do ye even so to them : for this is the law and the prophets . and to shew how much he is in earnest , and expects obedience to these laws ; he tells them luke vi. 35. that if they obey , great shall be their reward ; they shall be called , the sons of the highest . and to all this , in the conclusion , he adds this solemn sanction ; why call ye me lord , lord , and do not the things that i say ? 't is in vain for you to take me for the messiah your king , unless you obey me . not every one who calls me lord , lord , shall enter into the kingdom of heaven , or be sons of god ; but he that does the will of my father which is in heaven . to such disobedient subjects , though they have prophesied and done miracles in my name , i shall say at the day of judgment ; depart from me ye workers of iniquity , i know you not . when matt. xii . he was told , that his mother and brethren sought to speak with him , v. 49. stretching out his hands to his disciples , he said , be hold my mother and my brethren ; for whosoever shall do the will of my father , who is in heaven , he is my brother , and sister , and mother . they could not be children of the adoption , and fellow heirs with him of eternal life , who did not do the will of his heavenly father . matt. xv. and mark. vi. the pharisees finding fault , that his disciples eat with unclean hands , he makes this declaration to his apostles : do ye not perceive , that whatsoever from without entreth into a man , cannot defile him ; because it enters not into his heart , but his belly . that which cometh out of the man , that defileth the man : for from within , out of the heart of men , proceed evil thoughts , adulteries , fornicati-murders , thefts , false witnesses , covetousness , wickedness , deceit , laciviousness , an evil eye , blasphemy , pride , foolishness . all these ill things come from within , and defile a man. he commands self-denial , and the exposing our selves to suffering and danger , rather than to deny or disown him : and this upon pain of loosing our souls ; which are of more worth than all the world. this we may read , matt. xvi . 24-27 . and the parallel places , matt. viii . and luke ix . the apostles disputing amongst them , who should be greatest in the kingdom of the messiah , matt. xviii . 1. he thus determines the controversy : mark. ix . 35. if any one will be first , let him be last of all , and servant of all ; and setting a child before them adds , matt. xviii . 3. verily i say unto you , vnless ye turn , and become as children , ye shall not enter into the kingdom of heaven . mat. xviii . 15. if thy brother shall trespass against thee , go and tell him his fault between thee and him alone : if he shall hear thee , thou hast gained thy brother . but if he will not hear thee , then take with thee one or two more , that in the mouth of two or three witnesses every word may be established . and if he shall neglect to hear them , tell it to the church : but if he neglect to hear the church , let him be unto thee as an heathen and publican . v. 21. peter said , lord , how often shall my brother sin against me , and i forgive him ? till seven times ? iesus said unto him , i say not unto thee , till seven times ; but until seventy times seven . and then ends the parable of the servant , who being himself forgiven , was rigorous to his fellow-servant , with these words ; v. 34. and his lord was worth , and delivered him to the tormentors , till he should pay all that was due unto him . so likewise shall my heavenly father do also unto you , if you from your hearts forgive not every one his brother their trespasses . luke x25 . to the lawyer , asking him , what shall i do to inherit eternal life ? he said , what is written in the law ? how readest thou ? he answered , thou shalt love the lord thy god with all thy heart , and with all thy soul , and with all thy strength , and with all thy mind ; and thy neighbour as thy self . jesus said , this do , and thou shalt live . and when the lawyer , upon our saviour's parable of the good samaritan , was forced to confess , that he that shewed mercy , was his neighbour ; jesus dismissed him with this charge , v. 37. go , and do thou likewise . luke xi . 41. give alms of such things as ye have : behold , all things are clean unto you . luke xii . 15. take heed , and beware of covetousness . v. 22. be not sollicitous what ye shall eat , or what ye shall drink , nor what ye shall put on ; be not fearful , or apprehensive of want , for it is your father's pleasure to give you a kingdom . sell that you have , and give alms : and provide your selves bags that wax not old , and treasure in the heavens that faileth not : for where your treasure is , there will your heart be also . let your loyns be girded , and your lights burning ; and ye your selves like unto men that wait for the lord , when he will return . blessed are those servants , whom the lord when he cometh , shall find watching . blessed is that servant , whom the lord having made ruler of his houshold , to give them their portion of meat in due season , the lord , when he cometh , shall find so doing . of a truth i say unto you , that he will make him a ruler over all that he hath . but if that servant say in his heart , my lord delayeth his coming ; and shall begin to beat the men-servants , and maidens , and to eat and drink , and to be drunken : the lord of that servant will come in a day when he looketh not for him , and at an hour when he is not aware , and will cut him in sunder , and will appoint him his portion with vnbelievers . and that servant who knew his lord's will , and prepared not himself , neither did according to his will , shall be beaten with many stripes . for he that knew not , and did commit things worthy of stripes , shall be beaten with few stripes . for unto whomsoever much is given , of him shall be much required : and to whom men have committed much , of him they will ask the more . luke xiv . 11. whosoever exalteth himself , shall be abased : and he that humbleth himself , shall be exalted . v. 12. when thou makest a dinner or supper , call not thy friends , or thy brethren , neither thy kinsmen , nor thy neighbours ; lest they also bid thee again , and a recompence be made thee . but when thou makest a feast , call the poor and maimed , the lame , and the blind ; and thou shalt be blessed : for they cannot recompence thee : for thou shalt be recompenced at the resurrection of the iust. v. 33. so likewise , whosoever he be of you , that is not ready to forego all that he hath , he cannot be my disciple . luke xvi . 9. i say unto you , make to your selves friends of the mammon of vnrighteousness ; that when ye fail they may receive you into everlasting habitations . if ye have not been faithful in the unrighteous mammon , who will commit to your trust the true riches ? and if ye have not been faithful in that which is another mans , who shall give you that which is your own ? luke xvii . 3. if thy brother trespass against thee , rebuke him ; and if he repent , forgive him . and if he trespass against thee seven times in a day , and seven times in a day turn again to thee , saying , i repent ; thou shalt forgive him . luke xviii . 1. he spoke a parable to them , to this end , that men ought always to pray , and not to faint . v. 18. one comes to him , and asks him , saying , master , what shall i do to inherit eternal life ? iesus said to him , if thou wilt enter into life , keep the commandments . he says , which ? iesus said , thou knowest the commandments : thou shalt not kill ; thou shalt not commit adultery ; thou shalt not steal ; thou shalt not bear false witness ; defraud not ; honour thy father , and thy mother ; and thou shalt love thy neighbour as thy self . he said , all these have i observed from my youth . iesus hearing this , loved him ; and said unto him , yet lackest thou one thing : sell all that thou hast , and give it to the poor , and thou shalt have treasure in heaven ; and come , follow me . to understand this right , we must take notice , that this young man asks our saviour , what he must do , to be admitted effectually into the kingdom of the messiah ? the jews believed , that when the messiah came , those of their nation that received him , should not die ; but that they , with those who being dead should then be raised again by him , should enjoy eternal life with him . our saviour , in answer to this demand , tells the young man , that to obtain the eternal life of the kingdom of the messiah , he must keep the commandments . and then enumerating several of the precepts of the law , the young man says , he had observed these from his childhood . for which , the text tells us , jesus loved him . but our saviour , to try whether in earnest he believed him to be the messiah , and resolved to take him to be his king , and to obey him as such , bids him give all he has to the poor , and come , and follow him ; and he should have treasure in heaven . this i look on to be the meaning of the place . this , of selling all he had , and giving it to the poor , not being a standing law of his kingdom ; but a probationary command to this young man ; to try whether he truly believed him to be the messiah , and was ready to obey his commands , and relinquish all to follow him , when he his prince required it . and therefore we see , luke xix . 14. where our saviour takes notice of the jews not receiving him as the messiah , he expresses it thou ; we will not have this man to reign over us . 't is not enough to believe him to be the messiah , unless we also obey his laws , and take him to be our king , to reign over us . mat. xxii . 11-13 . he that had not on the wedding-garment , though he accepted of the invitation , and came to the wedding , was cast into utter darkness . by the wedding-garment , 't is evident good works are meant here . that wedding-garment of fine linnen , clean and white , which we are told , rev. xix . 8. is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteous acts of the saints : or , as st. paul calls it , ephes. iv. 1. the walking worthy of the vocation wherewith we are called . this appears from the parable it self : the kingdom of heaven , says our saviour , v. 2. is like unto a king , who made a marriage for his son. and here he distinguishes those who were invited , into three sorts . 1. those who were invited , and came not ; i.e. those who had the gospel , the good news of the kingdom of god proposed to them , but believed not . 2. those who came , but had not on a wedding-garment ; i.e. believed iesus to be the messiah , but were not new clad ( as i may so say ) with a true repentance , and amendment of life ; nor adorned with those vertues , which the apostle , col. iii. requires to be put on . 3. those who were invited , did come , and had on the wedding-garment ; i.e. heard the gospel , believed iesus to be the messiah , and sincerely obeyed his laws . these three sorts are plainly designed here ; whereof the last only were the blessed , who were to enjoy the kingdom prepared for them . mat. xxiii . be not ye called rabbi : for one is your master , even the messiah , and ye all are brethren . and call no man your father upon the earth : for one is your father which is in heaven . neither be ye called masters : for one is your master , even the messiah . but he that is greatest amongst you , shall be your servant . and whosoever shall exalt himself , shall be abased ; and he that shall humble himself , shall be exalted . luke xxi . 34. take beed to your selves , lest your hearts be at any time over-charged with surfeiting and drunkenness , and cares of this life . luke xxii . 25. he said unto them , the kings of the gentiles exercise lordship over them ; and they that exercise authority upon them , are called benefactors . but ye shall not be so . but he that is greatest amongst you , let him be as the younger ; and he that is chief , as he that doth serve . john xiii . 34. a new commandment i give unto you , that ye love one another ; as i have loved you , that ye also love one another . by this shall all men know that ye are my disciples , if ye love one another . this command , of loving one another , is repeated again , chap. xv. 12. & 17. john xiv . 15. if ye love me , keep my commandments . v. 21. he that hath my commandments , and keepeth them , he it is that loveth me : and he that loveth me , shall be loved of my father , and i will love him , and manifest my self to him . v. 23. if a man loveth me , he will keep my words . v. 24. he that loveth me not , keepeth not my sayings . john xv. 8. in this is my father glorified , that ye bear much fruit ; so shall ye be my disciples . v. 14. ye are my friends , if ye do whatsoever i command you . thus we see our saviour not only confirmed the moral law ; and clearing it from the corrupt glosses of the scribes and pharisees , shewed the strictness as well as obligation of its injunctions ; but moreover , upon occasion , requires the obedience of his disciples to several of the commands he afresh lays upon them ; with the enforcement of unspeakable rewards and punishments in another world , according to their obedience , or disobedience . there is not , i think , any of the duties of morality , which he has not some where or other , by himself and his apostles , inculcated over and over again to his followers in express terms . and is it for nothing , that he is so instant with them to bring forth fruit ? does he their king command , and is it an indifferent thing ? or will their happiness or misery not at all depend upon it , whether they obey or no ? they were required to believe him to be the messiah ; which faith is of grace promised to be reckoned to them for the compleating of their righteousness , wherein it was defective : but righteousness , or obedience to the law of god , was their great business ; which if they could have attained by their own performances , there would have been no need of this gracious allowance , in reward of their faith : but eternal life , after the resurrection , had been their due by a former covenant , even that of works ; the rule whereof was never abolished , though the rigour were abated . the duties enjoyned in it were duties still . their obligations had never ceased ; nor a wilful neglect of them was ever dispensed with . but their past transgressions were pardoned , to those who received iesus , the promised messiah , for their king ; and their future slips covered , if renouncing their former iniquities , they entred into his kingdom , and continued his subjects , with a steady resolution and endeavour to obey his laws . this righteousness therefore , a compleat obedience and freedom from sin , are still sincerely to be endeavoured after . and 't is no where promised , that those who persist in a wilful disobedience to his laws , shall be received into the eternal bliss of his kingdom , how much soever they believe in him . a sincere obedience , how can any one doubt to be , or scruple to call , a condition of the new covenant , as well as faith ; whoever read our saviour's sermon in the mount , to omit all the rest ? can any thing be more express than these words of our lord ? mat. vi. 14. if you forgive men their trespasses , your heavenly father will also forgive you : but if ye forgive not men their trespasses , neither will your father forgive your trespasses . and ioh. xiii . 17. if ye know these things , happy are ye if ye do them . this is so indispensible a condition of the new covenant , that believing without it will not do , nor be accepted ; if our saviour knew the terms on which he would admit men into life . why call ye me lord , lord , says he , luke vi. 46. and do not the things which i say ? it is not enough to believe him to be the messiah , the lord , without obeying him . for that these he speaks to here , were believers , is evident , from the parallel place , matt. vii . 21-23 . where it is thus recorded : not every one who says lord , lord , shall enter into the kingdom of heaven ; but he that doth the will of my father , which is in heaven . no rebels , or refractory disobedient , shall be admitted there ; though they have so far believed in jesus , as to be able to do miracles in his name ; as is plain out of the following words . many will say to me in that day , have we not prophesied in thy name , and in thy name have cast out devils ; and in thy name have done many wonderful works ? and then will i profess unto them , i never knew you , depart from me ye workers of iniquity . this part of the new covenant , the apostles also , in their preaching the gospel of the messiah , ordinarily joined with the doctrine of faith. st. peter in his first sermon , acts ii. when they were pricked in heart , and asked , what shall we do ? says , v. 38. repent , and be baptized , every one of you , in the name of iesus christ , for the remission of sins . the same he says to them again in his next speech , acts iv. 26. vnto you first , god having raised up his son iesus , sent him to bless you . how was this done ? in tvrning away every one from yovr iniqvities . the same doctrine they preach to the high priest and rulers , acts v. 30. the god of our fathers raised up iesus , whom ye slew and hanged on a tree . him hath god exalted with his right hand , to be a prince and a saviour for to give repentance to israel , and forgiveness of sins ; and we are witnesses of these things , and so is also the holy ghost , whom god hath given to them that obey him . acts xvii . 30. paul tells the athenians , that now under the gospel , god commandeth all men every where to repent . acts xx. 21. st. paul in his last conference with the elders of ephesus , professes to have taught them the whole doctrine necessary to salvation . i have , says he , kept back nothing that was profitable unto you ; but have shewed you , and have taught you publickly , and from house to house ; testifying both to the iews and to the greeks : and then gives an account what his preaching had been , viz. repentance towards god , and faith towards our lord iesus the messiah . this was the sum and substance of the gospel which st. paul preached ; and was all that he knew necessary to salvation ; viz. repentance , and believing iesus to be the messiah : and so takes his last farewel of them , whom he should never see again , v. 32. in these words . and now brethren , i commend you to god , and to the word of his grace , which is able to build you up , and to give you an inheritance among all them that are sanctified . there is an inheritance conveyed by the word and covenant of grace ; but it is only to those who are sanctified . acts. xxiv . 24. when felix sent for paul , that he and his wife drusilla might hear him , concerning the faith in christ ; paul reasoned of righteousness , or justice , and temperance ; the duties we owe to others , and to our selves ; and of the judgment to come ; till he made felix to tremble . whereby it appears , that temperance and iustice were fundamental parts of the religion that paul professed , and were contained in the faith which he preached . and if we find the duties of the moral law not pressed by him every where ; we must remember , that most of his sermons left upon record , were preached in their synagogues to the jews , who acknowledged their obedience due to all the precepts of the law : and would have taken it amiss to have been suspected , not to have been more zealous for the law than he . and therefore it was with reason that his discourses were directed chiefly to what they yet wanted , and were averse to ; the knowledge and imbracing of jesus their promised messiah . but what his preaching generally was , if we will believe him himself , we may see acts xxvi . where giving an account to king agrippa of his life and doctrine , he tells him , v. 20. i shewed unto them of damascus , and at ierusalem , and throughout all the coasts of iudea , and then to the gentiles , that they should repent and turn to god , and do works meet for repentance . thus we see , by the preaching of our saviour and his apostles , that he required of those who believed him to be the messiah , and received him for their lord and deliverer , that they should live by his laws : and that ( though in consideration of their becoming his subjects , by faith in him , whereby they believed and took him to be the messiah , their former sins should be forgiven ) yet he would own none to be his , nor receive them as true denizons of the new ierusalem , into the inheritance of eternal life ; but leave them to the condemnation of the unrighteous ; who renounced not their former miscarriages , and lived in a sincere obedience to his commands . what he expects from his followers , he has sufficiently declared as a legislator . and that they may not be deceived , by mistaking the doctrine of faith , grace , free-grace , and the pardon and forgiveness of sins and salvation by him , ( which was the great end of his coming ) he more than once declares to them ; for what omissions and miscarriages he shall judge and condemn to death , even those who have owned him , and done miracles in his name ; when he comes at last to render to every one according to what he hath done in the flesh ; sitting upon his great and glorious tribunal , at the end of the world. the first place where we find our saviour to have mentioned the day of judgment , is ioh. v. 28 , 29. in these words ; the hour is coming , in which all that are in their graves shall hear his [ i. e. the son of god's ] voice , and shall come forth ; they that have done good unto the resurrection of life ; and they that have done evil , unto the resurrection of damnation . that which puts the distinction , if we will believe our saviour , is the having done good or evil . and he gives a reason of the necessity of his judging or condemning those who have done evil , in the following words ; v. 30. i can of my own self do nothing . as i hear i judge ; and my iudgment is just : because i seek not my own will , but the will of my father who hath sent me . he could not judge of himself ; he had but a delegated power of judging from the father , whose will he obeyed in it , and who was of purer eyes than to admit any unjust person into the kingdom of heaven . matt. vii . 22 , 23. speaking again of that day , he tells what his sentence will be , depart from me ye workers of iniquity . faith in the penitent and sincerely obedient , supplies the defect of their performances ; and so by grace they are made just. but we may observe ; none are sentenced or punished for unbelief ; but only for their misdeeds . they are workers of iniquity on whom the sentence is pronounced . matt. xiii . 14. at the end of the world , the son of man shall send forth his angels ; and they shall gather out of his kingdom all scandals , and them which do iniqvity ; and cast them into a furnace of fire ; there shall be wailing and gnashing of teeth . and again , v. 49. the angels shall sever the wicked from among the ivst ; and shall cast them into the furnace of fire . matt. xvi . 24. for the son of man shall come in the glory of his father , with his angels : and then be shall reward every man according to his works . luke xiii . 26. then shall ye begin to say ; we have eaten and drunk in thy presence , and thou hast taught in our streets . but he shall say , i tell you , i know you not ; depart from me ye workers of iniquity . matt. xxv . 21-26 . when the son of man shall come in his glory ; and before him shall be gathered all nations ; he shall set the sheep on his right hand , and the goats on his left : then shall the king say to them on his right hand , come ye blessed of my father , inherit the kingdom prepared for you , from the foundation of the world ; for , i was an hungred , and ye gave me meat ; i was thirsty , and ye gave me drink ; i was a stranger , and ye took me in ; naked , and ye cloathed me ; i was sick , and ye visited me ; i was in prison , and ye came unto me . then shall the righteous answer him , saying , lord , when saw we thee an hungred , and fed thee ? &c. and the king shall answer , and say unto them ; verily , i say unto you , in as much as ye have done it unto one of the least of these my brethren , ye have done it unto me . then shall he say unto them on the left hand , depart from me , ye cursed , into everlasting fire , prepared for the devil and his angels . for i was an hungred , and ye gave me no meat ; i was thirsty , and ye gave me no drink ; i was a stranger , and ye took me not in ; naked , and ye cloathed me not ; sick and in prison , and ye visited me not . in so much that ye did it not to one of these , ye did it not to me . and these shall go into everlasting punishment : but the righteous into life eternal . these , i think , are all the places where our saviour mentions the last judgment ; or describes his way of proceeding in that great day : wherein , as we have observed , it is remarkable , that every where the sentence follows , doing or not doing ; without any mention of believing , or not believing . not that any to whom the gospel hath been preached , shall be saved , without believing iesus to be the messiah : for all being sinners , and transgressors of the law , and so unjust ; are all liable to condemnation ; unless they believe , and so through grace are justified by god for this faith , which shall be accounted to them for righteousness . but the rest wanting this cover , this allowance for their transgressions , must answer for all their actions : and being found transgressors of the law , shall by the letter , and sanction of that law , be condemned , for not having paid a full obedience to that law : and not for want of faith. that is not the guilt , on which the punishment is laid ; though it be the want of faith , which lays open their guilt uncovered ; and exposes them to the sentence of the law , against all that are unrighteous . the common objection here , is ; if all sinners shall be condemned , but such as have a gracious allowance made them ; and so are justified by god , for believing iesus to be the messiah , and so taking him for their king , whom they are resolved to obey , to the utmost of their power ; what shall become of all mankind , who lived before our saviour's time ; who never heard of his name ; and consequently could not believe in him ? to this , the answer is so obvious and natural , that one would wonder , how any reasonable man should think it worth the urging . no body was , or can be , required to believe what was never proposed to him , to believe . before the fulness of time , which god from the council of his own wisdom had appointed to send his son in ; he had at several times , and in rent manners , promised to the people of israel , an extraordinary person to come ; who , raised from amongst themselves , should be their ruler and deliverer . the time ; and other circumstances of his birth , life , and person ; he had in sundry prophesies so particularly described , and so plainly foretold , that he was well known , and expected by the jews ; under the name of the messiah , or anointed , given him in some of these prophesies . all then that was required before his appearing in the world , was to believe what god had revealed ; and to rely with a full assurance on god for the performance of his promise ; and to believe , that in due time he would send them the messiah ; this anointed king ; this promised saviour , and deliverer ; according to his word . this faith in the promises of god ; this relying and acquiescing in his word and faithfulness ; the almighty takes well at our hands , as a great mark of homage , paid by us poor frail creatures , to his goodness and truth , as well as to his power and wisdom ; and accepts it as an acknowledgment of his peculiar providence , and benignity to us . and therefore our saviour tells us , iohn xii . 44. he that believes on me , believes not on me ; but on him that sent me . the works of nature shew his wisdom and power : but 't is his peculiar care of mankind , most eminently discovered in his promises to them , that shews his bounty and goodness ; and consequently engages their hearts in love and affection to him . this oblation of an heart , fixed with dependance and affection on him , is the most acceptable tribute we can pay him ; the foundation of true devotion ; and life of all religion . what a value he puts on this depending on his word , and resting satisfied in his promises , we have an example in abraham ; whose faith was counted to him for righteousness ; as we have before remarked out of rom. iv. and his relying firmly on the promise of god , without any doubt of its performance ; gave him the name , of the father of the faithful ; and gained him so much favour with the almighty , that he was called the friend of god : the highest and most glorious title can be bestowed on a creature . the thing promised was no more , but a son by his wife sarah ; and a numerous posterity by him , which should possess the land of canaan . these were but temporal blessings ; and ( except the birth of a son ) very remote ; such as he should never live to see , nor in his own person have the benefit of . but because he questioned not the performance of it ; but rested fully satisfied in the goodness , truth , and faithfulness of god who had promised ; it was counted to him for righteousness . let us see how st. paul expresses it ; rom. iv. 18-22 . who , against hope , believed in hope , that he might become the father of many nations ; according to that which was spoken , so shall thy seed be . and being not weak in his faith , he considered not his own body now dead , when he was above an hundred years old ; neither yet the deadness of sarah 's womb. he staggered not at the promise of god through unbelief , but was strong in faith , giving glory to god ; and being fully perswaded , that what he had promised , he was able to perform . and therefore , it was imputed to him for righteousness . st. paul having here emphatically described the strength and firmness of abraham's faith , informs us ; that he thereby gave glory to god ; and therefore it was accounted to him for righteousness . this is the way that god deals with poor frail mortals . he is graciously pleased to take it well of them ; and give it the place of righteousness , and a kind of merit in his sight ; if they believe his promises , and have a steadfast relying on his veracity and goodness . st. paul heb. xi . 6. tells us ; without faith it is impossible to please god : but at the same time tells us what faith that is . for , says he , he that cometh to god , must believe that he is ; and that he is a rewarder of them that diligently seek him . he must be perswaded of god's mercy and good will to those , who seek to obey him ; and rest assured of his rewarding those who rely on him , for whatever , either by the light of nature , or particular promises , he has revealed to them of his tender mercies ; and taught them to expect from his bounty . this description of faith ( that we might not mistake what he means by that faith , without which we cannot please god , and which recommended the saints of old ) st. paul places in the middle of the list of those who were eminent for their faith ; and whom he sets as patterns to the converted hebrews , under persecution ; to encourage them to persist in their confidence of deliverance by the coming of iesus christ ; and in their belief of the promises they now had under the gospel : not to draw back from the hope that was set before them ; nor apostatize from the profession of the christian religion . this is plain from v. 35-38 . of the precedent chapter : cast not away therefore your confidence , which hath great recompence of reward . for ye have great need of persisting , or perseverance ; ( for so the greek word signifies here , which our translation renders patience . vid. luke viii . 15. ) that after ye have done the will of god , ye might receive the promise . for yet a little while , and he that shall come will come , and will not tarry . now the just shall live by faith. but if any man draw back , my soul shall have no pleasure in him . the examples of faith , which st. paul enumerates and proposes in the following words , chap. xi . plainly shew , that the faith whereby those believers of old pleased god , was nothing but a steadfast relyance on the goodness and faithfulness of god , for those good things , which either the light of nature , or particular promises , had given them grounds to hope for . of what avail this faith was with god , we may see , v. 4. by faith abel offered unto god a more excellent sacrifice than cain ; by which he obtained witness that he was righteous . v. 5. by faith enoch was translated , that he should not see death : for before his translation he had this testimony , that be pleased god. v. 7. noah , being warned of god of things not seen as yet ; being wary , by faith prepared an ark , to the saving of his house ; by the which be condemned the world , and became heir of the righteousness which is by faith. and what it was that god so graciously accepted and rewarded , we are told , v. 11. through faith also sarah her self received strength to conceive seed , and was delivered of a child ; when she was past age . how she came to obtain this grace from god , the apostle tells us ; because she judged him faithful who had promised . those therefore who pleased god , and were accepted by him before the coming of christ , did it only by believing the promises , and relying on the goodness of god , as far as he had revealed it to them . for the apostle , in the following words , tells us , v. 13. these all died in faith , not having received ( the accomplishment of ) the promises ; but having seen them afar off : and were perswaded of them , and embraced them . this was all that was required of them ; to be perswaded of , and embrace the promises which they had . they could be perswaded of no more than was proposed to them ; embrace no more than was revealed ; according to the promises they had received , and the dispensations they were under . and if the faith of things seen afar off ; if their trusting in god for the promises he then gave them ; if a belief of the messiah to come ; were sufficient to render those who lived in the ages before christ , acceptable to god , and righteous before him ; i desire those who tell us , that god will not , ( nay , some go so far as to say ) cannot accept any who do not believe every article of their particular creeds and systems ; to consider , why god , out of his infinite mercy , cannot as well justifie man now for believing iesus of nazareth to be the promised messiah , the king and deliverer ; as those heretofore , who believed only that god would , according to his promise , in due time send the messiah , to be a king and deliverer . there is another difficulty often to be met with , which seems to have something of more weight in it : and that is , that though the faith of those before christ ; ( believing that god would send the messiah , to be a prince , and a saviour to his people , as he had promised ; ) and the faith of those since his time , ( believing iesus to be that messiah , promised and sent by god ) shall be accounted to them for righteousness , yet what shall become of all the rest of mankind ; who having never heard of the promise or news of a saviour , not a word of a messiah to be sent , or that was come , have had no thought or belief concerning him ? to this i answer ; that god will require of every man , according to what a man hath , and not according to what he hath not . he will not expect the improvement of ten talents , where he gave but one ; nor require any one should believe a promise , of which he has never heard . the apostle's reasoning , rom. x. 14. is very just : how shall they believe in him , of whom they have not heard ? but though there be many , who being strangers to the common-wealth of israel , were also strangers to the oracles of god committed to that people ; many , to whom the promise of the messiah never came , and so were never in a capacity to believe or reject that revelation ; yet god had , by the light of reason , revealed to all mankind , who would make use of that light , that he was good and merciful . the same spark of the divine nature and knowledge in man , which making him a man , shewed him the law he was under as a man ; shewed him also the way of attoning the merciful , kind , compassionate author and father of him and his being , when he had transgressed that law. he that made use of this candle of the lord , so far as to find what was his duty ; could not miss to find also the way to reconciliation and forgiveness , when he had failed of his duty : though if he used not his reason this way ; if he put out , or neglected this light ; he might , perhaps , see neither . the law is the eternal , immutable standard of right . and a part of that law is , that a man should forgive , not only his children , but his enemies ; upon their repentance , asking pardon , and amendment . and therefore he could not doubt that the author of this law , and god of patience and consolation , who is rich in mercy , would forgive his frail off-spring ; if they acknowledged their faults , disapproved the iniquity of their transgressions , beg'd his pardon , and resolved in earnest for the future to conform their actions to this rule , which they owned to be just and right . this way of reconciliation , this hope of attonement , the light of nature revealed to them . and the revelation of the gospel having said nothing to the contrary , leaves them to stand and fall to their own father and master , whose goodness and mercy is over all his works . i know some are forward to urge that place of the acts , chap. iv. as contrary to this . the words , v. 10. & 12. stand thus : be it known unto you all , and to all the people of israel , that by the name of iesus christ of nazareth , whom ye crucified , whom god raised from the dead , even by him doth this man , [ i. e. the lame man restored by peter ] stand here before you whole . this is the stone which is set at nought by you builders , which is become the head of the corner . neither is there salvation in any other : for there is none other name under heaven given among men , in which we must be saved . which , in short , is ; that iesus is the only true messiah ; neither is there any other person but he given to be a mediator between god and man , in whose name we may ask and hope for salvation . it will here possibly be asked , quorsum perditio hoec ? what need was there of a saviour ? what advantage have we by iesus christ ? it is enough to justifie the fitness of any thing to be done , by resolving it into the wisdom of god , who has done it ; whereof our narrow understandings , and short views may utterly incapacitate us to judge . we know little of this visible , and nothing at all of the state of that intellectual world ; wherein are infinite numbers and degrees of spirits out of the reach of our ken or guess ; and therefore know not what transactions there were between god and our saviour , in reference to his kingdom . we know not what need there was to set up a head and a chieftain , in opposition to the prince of this world , the prince of the power of the air , &c. whereof there are more than obscure intimations in scripture . and we shall take too much upon us , if we shall call god's wisdom or providence to account , and pertly condemn for needless , all that that our weak , and perhaps biaffed vnderstandings , cannot account for . though this general answer be reply enough to the forementioned demand , and such as a rational man , or fair searcher after truth , will acquiesce in ; yet in this particular case , the wisdom and goodness of god has shewn it self so visibly to common apprehensions , that it hath furnished us abundantly wherewithal to satisfie the curious and inquisitive ; who will not take a blessing , unless they be instructed what need they had of it , and why it was bestowed upon them . the great and many advantages we receive by the coming of iesus the messiah , will shew that it was not without need , that he was sent into the world. the evidence of our saviour's mission from heaven is so great , in the multitude of miracles he did before all sorts of people ; ( which the divine providence and wisdom has so ordered , that they never were , nor could be denied by any of the enemies and opposers of christianity , ) that what he delivered cannot but be received as the oracles of god , and unquestionable verity . though the works of nature , in every part of them , sufficiently evidence a deity ; yet the world made so little use of their reason , that they saw him not ; where even by the impressions of himself he was easie to be found . sense and lust blinded their minds in some ; and a careless inadvertency in others ; and fearful apprehensions in most ( who either believed there were , or could not but suspect there might be , superiour unknown beings ) gave them up into the hands of their priests , to fill their heads with false notions of the deity , and their worship with foolish rites , as they pleased : and what dread or craft once began , devotion soon made sacred , and religion immutable . in this state of darkness and ignorance of the true god , vice and superstition held the world. nor could any help be had or hoped for from reason ; which could not be heard , and was judged to have nothing to do in the case : the priests every where , to secure their empire , having excluded reason from having any thing to do in religion . and in the croud of wrong notions , and invented rites , the world had almost lost the sight of the one only true god. the rational and thinking part of mankind , 't is true , when they sought after him , found the one , supream , invisible god : but if they acknowledged and worshipped him , it was only in their own minds . they kept this truth locked up in their own breast as a secret , nor ever durst venture it amongst the people ; much less amongst the priests , those wary guardians of their own creeds and profitable inventions . hence we see that reason , speaking never so clearly to the wise and vertuous , had never authority enough to prevail on the multitude ; and to perswade the societies of men , that there was but one god , that alone was to be owned and worshipped . the belief and worship of one god , was the national religion of the israelites alone : and if we will consider it , it was introduced and supported amongst that people by revelation . they were in goshen , and had light ; whilst the rest of the world were in almost egyptian darkness , without god in the world. there was no part of mankind , who had quicker parts , or improved them more ; that had a greater light of reason , or followed it farther in all sorts of speculations , than the athenians : and yet we find but one socrates amongst them , that opposed and laughed at their polytheism , and wrong opinions of the deity ; and we see how they rewarded him for it . whatsoever plato , and the soberest of the philosophers thought of the nature and being of the one god , they were fain , in their outward professions and worship , to go with the herd , and keep to the religion established by law ; which what it was , and how it had disposed the mind of these knowing , and quick-sighted grecians , st. paul tells us , acts xvii . 22-29 . ye men of athens , says he , i perceive that in all things ye are too superstitious . for as i passed by , and beheld your devotions , i found an altar with this inscription , to the vnknown god. whom therefore ye ignorantly worship , him declare i unto you . god that made the world , and all things therein , seeing that he is lord of heaven and earth , dwelleth not in temples made with hands : neither is worshipped with mens hands , as though he needed nay thing , seeing he giveth unto all life , and breath , and all things ; and hath made of one blood all the nations of men , for to dwell on the face of the earth ; and hath determined the times before appointed , and the bounds of their habitations ; that they should seek the lord , if haply they might feel him out , and find him , though he be not far from every one of us . here he tells the athenians , that they , and the rest of the world ( given up to superstition ) whatever light there was in the works of creation and providence , to lead them to the true god , yet they few of them found him . he was every where near them ; yet they were but like people groping and feeling for something in the dark , and did not see him with a full clear day-light ; but thought the godhead like to gold , and silver , and stone , graven by art and man's device . in this state of darkness and error , in reference to the true god , our saviour found the world. but the clear revelation he brought with him , dissipated this darkness ; made the one invisible true god known to the world : and that with such evidence and energy , that polytheism and idolatry hath no where been able to withstand it . but where ever the preaching of the truth he delivered , and the light of the gospel hath come , those mists have been dispelled . and in effect we see that since our saviour's time , the belief of one god has prevailed and spread it self over the face of the earth . for even to the light that the messiah brought into the world with him , we must ascribe the owning , and profession of one god , which the mahumetan religion had derived and borrowed from it . so that in this sense it is certainly and manifestly true of our saviour , what st. iohn says of him ; i iohn iii. 8. for this purpose the son of god was manifested , that he might destroy the works of the devil . this light the world needed , and this light it received from him : that there is but one god , and he eternal ; invisible ; not like to any visible objects , nor to be represented by them . if it be asked , whether the revelation to the patriarchs by moses , did not teach this , and why that was not enough ? the answer is obvious ; that however clearly the knowledge of one invisible god , maker of heaven and earth , was revealed to them ; yet that revelation was shut up in a little corner of the world ; amongst a people by that very law , which they received with it , excluded from a commerce and communication with the rest of mankind . the gentile world in our saviour's time , and several ages before , could have no attestation of the miracles , on which the hebrews built their faith , but from the iews themselves ; a people not known to the greatest part of mankind ; contemned and thought vilely of by those nations that did know them ; and therefore very unfit and unable to propagate the doctrine of one god in the world , and diffuse it through the nations of the earth , by the strength and force of that ancient revelation , upon which they had received it . but our saviour , when he came , threw down this wall of partition ; and did not confine his miracles or message to the land of canaan , or the worshippers at ierusalem . but he himself preached at samaria , and did miracles in the borders of tyre and sydon , and before multitudes of people gathered from all quarters . and after his resurrection , sent his apostles amongst the nations , accompanied with miracles ; which were done in all parts so frequently , and before so many witnesses of all sorts , in broad day-light , that , as i have often observed , the enemies of christianity have never dared to deny them ; no , not iulian himself : who neither wanted skill nor power to enquire into the truth ; nor would have failed to have proclaimed and exposed it , if he could have detected any falshood in the history of the gospel ; or found the least ground to question the matter of fact published of christ , and his apostles . the number and evidence of the miracles done by our saviour and his followers , by the power and force of truth , bore down this mighty and accomplished emperour , and all his parts , in his own dominions . he durst not deny so plain matter of fact ; which being granted , the truth of our saviour's doctrine and mission unavoidably follows ; notwithstanding whatsoever artful suggestions his wit could invent , or malice should offer , to the contrary . 2. next to the knowledge of one god ; maker of all things ; a clear knowledge of their duty was wanting to mankind . this part of knowledge , though cultivated with some care , by some of the heathen philosophers ; yet got little footing among the people . all men indeed , under pain of displeasing the gods , were to frequent the temples : every one went to their sacrifices and services : but the priests made it not their business to teach them virtue . if they were diligent in their observations and ceremonies ; punctual in their feasts and solemnities , and the tricks of religion ; the holy tribe assured them , the gods were pleased ; and they looked no farther . few went to the schools of the philosophers , to be instructed in their duties ; and to know what was good and evil in their actions . the priests sold the better pennyworths , and therefore had all the customs . lustrations and processions were much easier than a clean conscience , and a steady course of virtue ; and an expiatory sacrifice , that attoned for the want of it , was much more convenient , than a strict and holy life . no wonder then , that religion was every where distinguished from , and preferred to virtue ; and that it was dangerous heresy and prophaneness to think the contrary . so much virtue as was necessary to hold societies together ; and to contribute to the quiet of governments ; the civil laws of commonwealths taught , and forced upon men that lived under magistrates . but these laws , being for the most part made by such who had no other aims but their own power , reached no farther than those things , that would serve to tie men together in subjection ; or at most , were directly to conduce to the prosperity and temporal happiness of any people . but natural religion in its full extent , was no where , that i know , taken care of by the force of natural reason . it should seem by the little that has hitherto been done in it ; that 't is too hard a thing for unassisted reason , to establish morality in all its parts upon its true foundations ; with a clear and convincing light . and 't is at least a surer and shorter way , to the apprehensions of the vulgar , and mass of mankind ; that one manifestly sent from god , and coming with visible authority from him , should as a king and law-maker tell them their duties ; and require their obedience ; than leave it to the long , and sometimes intricate deductions of reason , to be made out to them : which the greatest part of mankind have neither leisure to weigh ; nor , for want of education and use , skill to judge of . we see how unsuccessful in this , the attempts of philosophers were before our saviour's time . how short their several systems came of the perfection of a true and compleat morality is very visible . and if , since that , the christian philosophers have much outdone them ; yet we may observe , that the first knowledge of the truths they have added , are owing to revelation : though as soon as they are heard and considered , they are found to be agreeable to reason ; and such as can by no means be contradicted . every one may observe a great many truths which he receives at first from others , and readily assents to , as consonant to reason ; which he would have found it hard , and perhaps beyond his strength to have discovered himself . native and original truth , is not so easily wrought out of the mine , as we who have it delivered , ready dug and fashon'd into our hands , are apt to imagine . and how often at fifty or threescore years old are thinking men told , what they wonder how they could miss thinking of ? which yet their own contemplations did not , and possibly never would have helped them to . experience shews that the knowledge of morality , by meer natural light , ( how agreeable soever it be to it ) makes but a flow progress , and little advance in the world. and the reason of it is not hard to be found ; in men's necessities , passions , vices , and mistaken interests , which turn their thoughts another way . and the designing leaders , as well as following herd , find it not to their purpose to imploy much of their meditations this way . or whatever else was the cause , 't is plain in fact ; humane reason unassisted , failed men in its great and proper business of morality . it never from unquestionable principles , by clear deductions , made out an entire body of the law of nature . and he that shall collect all the moral rules of the philosophers , and compare them with those contained in the new testament , will find them to come short of the morality delivered by our saviour , and taught by his apostles ; a college made up for the most part of ignorant , but inspired fishermen . though yet , if any one should think , that out of the sayings of the wise heathens , before our saviour's time , there might be a collection made of all those rules of morality , which are to be found in the christian religion ; yet this would not at all hinder , but that the world nevertheless stood as much in need of our saviour , and the morality delivered by him . let it be granted ( though not true ) that all the moral precepts of the gospel were known by some body or other , amongst mankind , before . but where or how , or of what use , is not considered . suppose they may be picked up here and there ; some from solon and bias in greece ; others from tully in italy : and to compleat the work , let confutius , as far as china , be consulted ; and anacarsis the scythian contribute his share . what will all this do , to give the world a compleat morality ; that may be to mankind , the unquestionable rule of life and manners ? i will not here urge the impossibility of collecting from men , so far distant from one another , in time , and place , and languages . i will suppose there was a stobeus in those times , who had gathered the moral sayings , from all the sages of the world. what would this amount to , towards being a steady rule ; a certain transcript of a law that we are under ? did the saying of aristippus , or confutius , give it an authority ? was zeno a lawgiver to mankind ? if not , what he or any other philosopher delivered , was but a saying of his . mankind might hearken to it , or reject it , as they pleased ; or as it suited their interest , passions , principles or humours . they were under no obligation : the opinion of this or that philosopher , was of no authority . and if it were , you must take all he said under the same character . all his dictates must go for law , certain and true ; or none of them . and then , if you will take any of the moral sayings of epicurus ( many whereof seneca quotes , with esteem and approbation ) for precepts of the law of nature ; you must take all the rest of his doctrine for such too ; or else his authority ceases : and so no more is to be received from him , or any of the sages of old , for parts of the law of nature , as carrying with it an obligation to be obeyed , but what they prove to be so . but such a body of ethicks , proved to be the law of nature , from principles of reason , and reaching all the duties of life ; i think no body will say the world had before our saviour's time . 't is not enough , that there were up and down scattered sayings of wise men , conformable to right reason . the law of nature , was the law of convenience too : and 't is no wonder , that those men of parts , and studious of virtue ; ( who had occasion to think on any particular part of it , ) should by meditation light on the right , even from the observable convenience and beauty of it ; without making out its obligation from the true principles of the law of nature , and foundations of morality . but these incoherent apohtegms of philosophers , and wise men ; however excellent in themselves , and well intended by them ; could never make a morality , whereof the world could be convinced , and with certainty depend on . whatsoever should thus be universally useful , as a standard to which men should conform their manners , must have its authority either from reason or revelation . 't is not every writer of morals , or compiler of it from others , that can thereby be erected into a law-giver to mankind ; and a dictator of rules , which are therefore valid , because they are to be found in his books ; under the authority of this or that philosopher . he that any one will pretend to set up in this kind , and have his rules pass for authentique directions ; must shew , that either he builds his doctrine upon principles of reason , self-evident in themselves ; or that he deduces all the parts of it from thence , by clear and evident demonstration : or must shew his commission from heaven ; that he comes with authority from god , to deliver his will and commands to the world. in the former way , no body that i know before our saviour's time , ever did ; or went about to give us a morality . 't is true there is a law of nature . but who is there that ever did , or undertook to give it us all entire , as a law ; no more , nor no less , than what was contained in , and had the obligation of that law ? who , ever made out all the parts of it ; put them together ; and shewed the world their obligation ? where was there any such code , that mankind might have recourse to , as their unerring rule , before our saviour's time ? if there was not , 't is plain , there was need of one to give us such a morality ; such a law , which might be the sure guide of those who had a desire to go right ; and if they had a mind , need not mistake their duty ; but might be certain when they had performed , when failed in it . such a law of morality , jesus christ hath given us in the new testament ; but by the later of these ways , by revelation . we have from him a full and sufficient rule for our direction ; and conformable to that of reason . but the truth and obligation of its precepts ; hath its force , and is put past doubt to us , by the evidence of his mission . he was sent by god : his miracles shew it ; and the authority of god in his precepts cannot be questioned . here morality has a sure standard , that revelation vouches , and reason cannot gainsay , nor question ; but both together witness to come from god the great law-maker . and such an one as this out of the new testament , i think the world never had , nor can any one say is any where else to be found . let me ask any one , who is forward to think that the doctrine of morality was full and clear in the world , at our saviour's birth ; whether would he have directed brutus and cassius , ( both men of parts and virtue , the one whereof believed , and the other disbelieved a future being ) to be satisfied in the rules and obligations of all the parts of their duties ; if they should have asked him where they might find the law , they were to live by , and by which they should be charged or acquitted , as guilty or innocent ? if to the sayings of the wise , and the declarations of philosophers ; he sends them into a wild wood of uncertainty , to an endless maze ; from which they should never get out : if to the religions of the world , yet worse : and if to their own reason , he refers them to that which had some light and certainty ; but yet had hitherto failed all mankind in a perfect rule ; and we see , resolved not the doubts that had risen amongst the studious and thinking philosophers ; nor had yet been able to convince the civilized parts of the world , that they had not given , nor could without a crime , take away the lives of their children , by exposing them . if any one shall think to excuse humane nature , by laying blame on men's negligence , that they did not carry morality to an higher pitch ; and make it out entire in every part , with that clearness of demonstration which some think it capable of ; he helps not the matter . be the cause what it will , our saviour found mankind under a corruption of manners and principles , which ages after ages had prevailed , and must be confessed was not in a way or tendency to be mended . the rules of morality were in different countries and sects , different . and natural reason no where had , nor was like to cure the defects and errors in them . those just measures of right and wrong , which necessity had any where introduced , the civil laws prescribed , or philosophy recommended ; stood not on their true foundations . they were looked on as bonds of society , and conveniencies of common life , and laudable practises . but where was it that their obligation was throughly known and allowed , and they received as precepts of a law ; of the highest law , the law of nature ? that could not be , without a clear knowledge and acknowledgment of the law-maker , and the great rewards and punishments , for those that would or would not obey him . but the religion of the heathens , as was before observed ; little concerned it self in their morals . the priests that delivered the oracles of heaven , and pretended to speak from the gods ; spoke little of virtue and a good life . and on the other side , the philosophers who spoke from reason , made not much mention of the deity in their ethicks . they depended on reason and her oracles ; which contain nothing but truth . but yet some parts of that truth lye too deep for our natural powers easily to reach , and make plain and visible to mankind , without some light from above to direct them . when truths are once known to us , though by tradition , we are apt to be favourable to our own parts ; and ascribe to our own understandings the discovery of what , in truth , we borrowed from others ; or , at least , finding we can prove what at first we learnt from others , we are forward to conclude it an obvious truth , which , if we had sought , we could not have missed . nothing seems hard to our understandings , that is once known ; and because what we see we see with our own eyes , we are apt to over-look or forget the help we had from others , who first shewed and pointed it out to us , as if we were not at all beholden to them for that knowledge ; which being of truths we now are satisfied of , we conclude our own faculties would have lead us into without any assistance ; and that we know them , as they did , by the strength and perspicuity of our own minds , only they had the luck to be before us . thus the whole stock of human knowledge is claimed by every one , as his private possession , as soon as he ( profiting by others discoveries ) has got it into his own mind ; and so it is : but not properly by his own single industry , nor of his own acquisition . he studies , 't is true , and takes pains to make a progress in what others have delivered ; but their pains were of another sort , who first brought those truths to light , which he afterwards derives from them . he that travels the roads now , applauds his own strength and legs , that have carried him so far in such a scantling of time ; and ascribes all to his own vigor , little considering how much he ows to their pains , who cleared the woods , drained the bogs , built the bridges , and made the ways passable ; without which he might have toiled much with little progress . a great many things we have been bred up in the belief of from our cradles , ( and are notions grown familiar , and as it were natural to us , under the gospel , ) we take for unquestionable obvious truths , and easily demonstrable ; without considering how long we might have been in doubt or ignorance of them , had revelation been silent . and many are beholden to revelation , who do not acknowlede it . 't is no diminishing to revelation , that reason gives its suffrage too to the truths revelation has discovered . but 't is our mistake to think , that because reason confirms them to us , we had the first certain knowledge of them from thence , and in that clear evidence we now possess them . the contrary is manifest , in the defective morality of the gentils before our saviour's time ; and the want of reformation in the principles and measures of it , as well as practice . philosophy seemed to have spent its strength , and done its utmost ; or if it should have gone farther , as we see it did not , and from undenyable principles given us ethicks in a science like mathematicks in every part demonstrable , this yet would not have been so effectual to man in this imperfect state , nor proper for the cure. the bulk of mankind have not leisure nor capacity for demonstration ; nor can carry a train of proofs ; which in that way they must always depend upon for conviction , and cannot be required to assent till they see the demonstration . wherever they stick , the teachers are always put upon proof , and must clear the doubt by a thread of coherent deductions from the first principle , how long , or how intricate soever that be . and you may as soon hope to have all the day-labourers and tradesmen , the spinsters and dairy maids perfect mathematicians , as to have them perfect in ethicks this way . hearing plain commands , is the sure and only course to bring them to obedience and practice . the greatest part cannot know , and therefore they must believe . and i ask , whether one coming from heaven in the power of god , in full and clear evidence and demonstration of miracles , giving plain and direct rules of morality and obedience , be not likelier to enlighten the bulk of mankind , and set them right in their duties , and bring them to do them , than by reasoning with them from general notions and principles of humane reason ? and were all the duties of humane life clearly demonstrated ; yet i conclude , when well considered , that method of teaching men their duties , would be thought proper only for a few , who had much leisure , improved understandings , and were used to abstract reasonings . but the instruction of the people were best still to be left to the precepts and principles of the gospel . the healing of the sick , the restoring sight to the blind by a word , the raising , and being raised from the dead , are matters of fact , which they can without difficulty conceive ; and that he who does such things , must do them by the assistance of a divine power . these things lye level to the ordinariest apprehension ; he that can distinguish between sick and well , lame and sound , dead and alive , is capable of this doctrine . to one who is once perswaded that jesus christ was sent by god to be a king , and a saviour of those who do believe in him ; all his commands become principles : there needs no other proof for the truth of what he says , but that he said it . and then there needs no more but to read the inspired books , to be instructed : all the duties of morality lye there clear , and plain , and easy to be understood . and here i appeal , whether this be not the surest , the safest , and most effectual way of teaching : especially if we add this farther consideration ; that as it suits the lowest capacities of reasonable creatures , so it reaches and satisfies , nay , enlightens the highest . and the most elevated understandings cannot but submit to the authority of this doctrine as divine ; which coming from the mouths of a company of illiterate men , hath not only the attestation of miracles , but reason to confirm it ; since they delivered no precepts but such , as though reason of it self had not clearly made out , yet it could not but assent to when thus discovered ; and think itself indebted for the discovery . the credit and authority our saviour and his apostles had over the minds of men , by the miracles they did ; tempted them not to mix ( as we find in that of all the sects of philosophers , and other religions ) any conceits ; any wrong rules ; any thing tending to their own by-interest , or that of a party ; in their morality . no tang of prepossession or phansy ; no footsteps of pride or vanity , ostentation or ambition , appears to have a hand in it . it is all pure , all sincere ; nothing too much , nothing wanting : but such a compleat rule of life , as the wisest men must acknowledge , tends entirely to the good of mankind : and that all would be happy , if all would practise it . 3. the outward forms of worshipping the deity , wanted a reformation . stately buildings , costly ornaments , peculiar and uncouth habits , and a numerous huddle of pompous , phantastical , cumbersome ceremonies , every where attended divine worship . this , as it had the peculiar name , so it was thought the principal part , if not the whole of religion . nor could this possibly be amended whilst the jewish ritual stood ; and there was so much of it mixed with the worship of the true god. to this also our saviour , with the knowledge of the infinite invisible supream spirit , brought a remedy ; in a plain , spiritual , and suitable worship . iesus says to the woman of samaria , the hour cometh , when ye shall neither in this mountain , nor yet at jerusalem , worship the father . but the true worshippers , shall worship the father , both in spirit and in truth ; for the father seeketh such to worship . to be worshipped in spirit and in truth ; with application of mind and sincerity of heart , was what god henceforth only required . magnificent temples , and confinement to certain places , were now no longer necessary for his worship ; which by a pure heart might be performed any where . the splendor and distinction of habits , and pomp of ceremonies , and all outside performances , might now be spared . god who was a spirit , and made known to be so , required none of those ; but the spirit only : and that in publick assemblies , ( where some actions must lie open to the view of the world ) all that could appear and be seen , should be done decently , and in order , and to edification . decency , order , and edification , were to regulate all their publick acts of worship ; and beyond what these required , the outward appearance , ( which was of little value in the eyes of god ) was not to go . having shut out indecency and confusions out of their assemblies , they need not be solicitous about useless ceremonies . praises and prayer , humbly offered up to the deity , was the worship he now demanded ; and in these every one was to look after his own heart , and know that it was that alone which god had regard to , and accepted . 4. another great advantage received by our saviour , is the great incouragement he brought to a virtuous and pious life : great enough to surmount the difficulties and obstacles that lie in the way to it ; and reward the pains and hardships of those , who stuck firm to their duties , and suffered for the testimony of a good conscience . the portion of the righteous has been in all ages taken notice of , to be pretty scanty in this world. virtue and prosperity , do not often accompany one another ; and therefore virtue seldom had many followers . and 't is no wonder she prevailed not much in a state , where the inconveniencies that attended her were visible , and at hand ; and the rewards doubtful , and at a distance . mankind , who are and must be allowed to pursue their happiness ; nay , cannot be hindred ; could not but think themselves excused from a strict observation of rules , which appeared so little to consist with their chief end , happiness ; whilst they kept them from the enjoyments of this life ; and they had little evidence and security of another . 't is true , they might have argued the other way , and concluded ; that , because the good were most of them ill treated here . there was another place where they should meet with better usage : but 't is plain , they did not . their thoughts of another life were at best obscure : and their expectations uncertain . of manes , and ghosts , and the shades of departed men , there was some talk ; but little certain , and less minded . they had the names of styx and acheron ; of elisian fields , and seats of the blessed : but they had them generally from their poets ▪ mixed with their fables . and so they looked more like the inventions of wit and ornaments of poetry , than the serious perswasions of the grave and the sober . they came to them bundled up amongst their tales ; and for tales they took them . and that which rendred them more suspected , and less useful to virtue , was , that the philosophers seldom set on their rules on men's minds and practises , by consideration of another life . the chief of their arguments were from the excellency of virtue : and the highest they generally went , was the exalting of humane nature . whose perfection lay in virtue . and if the priest at any time talked of the ghosts below , and a life after this , it was only to keep men to their superstitious and idolatrous rites ; whereby the use of this doctrine was lost to the credulous multitude ; and its belief to the quicker sighted , who suspected it presently of priest-craft . before our saviour's time , the doctrine of a future state , though it were not wholly hid , yet it was not clearly known in the world. 't was an imperfect view of reason ; or , perhaps the decay'd remains of an ancient tradition ; which rather seemed to float on mens phansies , than sink deep into their hearts . it was something , they knew not what , between being and not being . something in man they imagined might scape the grave : but a a perfect compleat life of an eternal duration , after this ; was what entred little into their thoughts , and less into their perswasions . and they were so far from being clear herein , that we see no nation of the world publickly professed it , and built upon it : no religion taught it : and 't was no where made an article of faith , and principle of religion till jesus christ came ; of whom it is truly said , that he at his appearing brought light and immortality to light . and that not only in the clear revelation of it ; and in instances shewn of men raised from the dead ; but he has given us an unquestionable assurance and pledge of it , in his own resurrection and ascention into heaven . how hath this one truth changed the nature of things in the world ? and given the advantage to piety over all that could tempt or deter men from it . the philosophers indeed shewed the beauty of virtue : they set her off so as drew mens eyes and approbation to her : but leaving her unendowed , very few were willing to espouse her . the generality could not refuse her their esteem and commendation ; but still turned their backs on her and forsook her , as a match not for their turn . but now there being put into the scales , on her side , an exceeding and immortal weight of glory ; interest is come about to her ; and virtue now is visibly the most enriching purchase , and by much the best bergain . that she is the perfection and excellency of our nature ; that she is her self a reward , and will recommend our names to future ages , is not all that can now be said for her . 't is not strange that the learned heathens satisfied not many with such airy commendations . it has another relish and efficacy , to perswade men that if they live well here , they shall be happy hereafter . open their eyes upon the endless unspeakable joys of another life ; and their hearts will find something solid and powerful to move them . the view of heaven and hell , will cast a slight upon the short pleasures and pains of this present state ; and give attractions and encouragements to virtue , which reason , and interest , and the care of our selves , cannot but allow and prefer . upon this foundation , and upon this only , morality stands firm , and may defy all competition . this makes it more than a name ; a substantial good , worth all our aims and endeavours ; and thus the gospel of jesus christ has delivered it to us . 5. to these i must add one advantage more we have by jesus christ , and that is the promise of assistance . if we do what we can , he will give us his spirit to help us to do what , and how we should . 't will be idle for us , who know not how our own spirits move and act us , to ask in what manner the spirit of god shall work upon us . the wisdom that accompanies that spirit , knows better than we how we are made , and how to work upon us . if a wise man knows how to prevail on his child , to bring him to what he desires ; can we suspect , that the spirit and wisdom of god should fail in it ; though we perceive or comprehend not the ways of his operation ? christ has promised it , who is faithful and just ; and we cannot doubt of the performance . 't is not requisite on this occasion , for the inhancing of this benefit , to enlarge on the frailty of our minds , and weakness of our constitutions ; how liable to mistakes , how apt to go astray , and how easily to be turned out of the paths of virtue . if any one needs go beyond himself , and the testimony of his own conscience in this point ; if he feels not his own errors and passions always tempting , and often prevailing , against the strict rules of his duty ; he need but look abroad into any age of the world to be convinced . to a man under the difficulties of his nature , beset with temptations , and hedged in with prevailing custom ; 't is no small encouragement to set himself seriously on the courses of virtue , and practise of true religion , that he is from a sure hand , and an almighty arm , promised assistance to support and carry him through . there remains yet something to be said to those who will be ready to object , if the belief of jesus of nazareth to be the messiah , together with those concomitant articles of his resurrection , rule , and coming again to judge the world , be all the faith required as necessary to justification , to what purpose were the epistles written ; i say , if the belief of those many doctrines contained in them , be not also necessary to salvation ? and if what is there delivered , a christian may believe or disbelieve , and yet nevertheless be a member of christ's church , and one of the faithful ? to this i answer , that the epistles were written upon several occasions : and he that will read them as he ought , must observe what 't is in them is principally aimed at ; find what is the argument in hand , and how managed ; if he will understand them right , and profit by them . the observing of this will best help us to the true meaning and mind of the writer : for that is the truth which is to be received and believed ; and not scattered sentences in scripture-language , accommodated to our notions and prejudices . we must look into the drift of the discourse , observe the coherence and connexion of the parts , and see how it is consistent with it self , and other parts of scripture ; if we will conceive it right . we must not cull out , as best suits our system , here and there a period or a verse ; as if they were all distinct and independent aphorisms ; and make these the fundamental articles of the christian faith , and necessary to salvation , unless god has made them so . there be many truths in the bible , which a good christian may be wholly ignorant of , and so not believe ; which , perhaps , some lay great stress on , and call fundamental articles , because they are the distinguishing points of their communion . the epistles , most of them , carry on a thread of argument , which in the stile they are writ , cannot every where be observed without great attention . and to consider the texts , as they stand and bear a part in that , is to view them in their due light , and the way to get the true sense of them . they were writ to those who were in the faith , and true christians already : and so could not be designed to teach them the fundamental articles and points necessary to salvation . the epistle to the romans was writ to all that were at rome beloved of god , called to be saints , whose faith was spoken of through the world , chap. 1. 7 , 8. to whom st. paul's first epistle to the corinthians was , he shews , chap i. 2. 4. &c. vnto the church of god which is at corinth , to them that are sanctified in christ iesus , called to be saints ; with all them that in every place call upon the name of iesus christ our lord , both theirs and ours . i thank my god always on your behalf , for the grace of god which is given you by iesus christ ; that in every thing ye are enriched by him in all utterance , and in all knowledge : even as the testimony of christ was confirmed in you . so that ye come behind in no gift ; waiting for the coming of the lord iesus christ. and so likewise the second was , to the church of god at corinth , with all the saints in achaia , chap. i. 1. his next is to the churches of galatia . that to the ephesians was , to the saints that were at ephesus , and to the faithful in christ iesus . so likewise , to the saints and faithful brethren in christ at colosse , who had faith in christ iesus , and love to the saints . to the church of the thessalonians . to timothy his son in the faith. to titus his own son after the common faith. to philemon his dearly beloved , and fellow-labourer . and the author to the hebrews calls those he writes to , holy brethren , partakers of the heavenly calling , chap. iii. 1. from whence it is evident , that all those whom st. paul writ to , were brethren , saints , faithful in the church , and so christians already ; and therefore wanted not the fundamental articles of the christian religion ; without a belief of which they could not be saved : nor can it be supposed , that the sending of such fundamentals was the reason of the apostle's writing to any of them . to such also st. peter writes , as is plain from the first chapter of each of his epistles . nor is it hard to observe the like in st. iames and st. iohn's epistles . and st. iude directs his thus : to them that are sanctified by god the father , and preserved in iesus christ , and called . the epistles therefore being all written to those who were already believers and christians , the occasion and end of writing them , could not be to instruct them in that which was necessary to make them christians . this 't is plain they knew and believed already ; or else they could not have been christians and believers . and they were writ upon particular occasions ; and without those occasions had not been writ ; and so cannot be thought necessary to salvation : though they resolving doubts , and reforming mistakes , are of great advantage to our knowledge and practice . i do not deny , but the great doctrines of the christian faith are dropt here and there , and scattered up and down in most of them . but 't is not in the epistles we are to learn what are the fundamental articles of faith , where they are promiscuously , and without distinction mixed with other truths in discourses that were ( though for edification indeed , yet ) only occasional . we shall find and discern those great and necessary points best in the preaching of our saviour and the aples , to those who were yet strangers , and ignorant of the faith , to bring them in , and convert them to it . and what that was , we have seen already out of the history of the evangelists , and the acts ; where they are plainly laid down , so that no body can mistake them . the epistles to particular churches , besides the main argument of each of them , ( which was some present concernment of that particular church to which they severally were address'd ) do in many places explan the fundamentals of the christian religion ; and that wisely ; by proper accommodations to the apprehensions of those they were writ to , the better to make them imbibe the christian doctrine , and the more easily to comprehend the method , reasons , and grounds of the great work of salvation . thus we see in the epistle to the romans , adoption ( a custom well known amongst those of rome ) is much made use of , to explain to them the grace and favour of god , in giving them eternal life ; to help them to conceive how they became the children of god , and to assure them of a share in the kingdom of heaven , as heirs to an inheritance . whereas the setting out , and confirming the christian faith to the hebrews , in the epistle to them , is by allusions and arguments , from the ceremonies , sacrifices , and oeconomy of the jews , and reference to the records of the old testament . and as for the general epistles , they , we may see , regard the state , and exigencies , and some peculiarities of those times . these holy writers , inspired from above , writ nothing but truth ; and in most places very weighty truths to us now ; for the expounding , clearing , and confirming of the christian doctrine , and establishing those in it who had embraced it . but yet every sentence of theirs must not be taken up , and looked on as a fundamental article necessary to salvation ; without an explicit belief whereof , no body could be a member of christ's church here , nor be admitted into his eternal kingdom hereafter . if all , or most of the truths declared in the epistles , were to be received and believed as fundamental articles , what then became of those christians who were fallen asleep ? ( as st. paul witnesses in his first to the corinthians , many were ) before these things in the epistles were revealed to them ? most of the epistles not being written till above twenty years after our saviour's ascension , and some after thirty . but farther , therefore , to those who will be ready to say , may those truths delivered in the epistles , which are not contained in the preaching of our saviour and his apostles , and are therefore by this account not necessary to salvation , be believed , or disbelieved without any danger ? may a christian safely question or doubt of them ? to this i answer , that the law of faith , being a covenant of free grace , god alone can appoint what shall be necessarily believed by every one whom he will justifie . what is the faith which he will accept and account for righteousness , depends wholly on his good pleasure . for 't is of grace , and not of right , that this faith is accepted . and therefore he alone can set the measures of it : and what he has so appointed and declared , is alone necessary . no body can add to these fundamental articles of faith ; nor make any other necessary , but what god himself hath made and declared to be so . and what these are , which god requires of those who will enter into , and receive the benefits of the new covenant , has already been shewn . an explicit belief of these , is absolutely required of all those to whom the gospel of jesus christ is preached , and salvation through his name proposed . the other parts of divine revelation are objects of faith , and are so to be received . they are truths whereof none that is once known to be such , may or ought to be disbelieved . for to acknowledge any proposition to be of divine revelation and authority , and yet to deny or disbelieve it , is to offend against this fundamental article and ground of faith , that god is true . but yet a great many of the truths revealed in the gospel , every one does , and must confess , a man may be ignorant of ; nay , disbelieve , without danger to his salvation : as is evident in those , who allowing the authority , differ in the interpretation and meaning o several texts of scripture , not thought fundamental : in all which 't is plain the contending parties , on one side or tother , are ignorant of , nay , disbelieve the truths delivered in holy writ ; unless contrarieties and contradictions can be contained in the same words , and divine revelation can mean contrary to it self . though all divine revelation requires the obedience of faith ; yet every truth of inspired scriptures is not one of those , that by the law of faith is required to be explicitly believed to justification . what those are , we have seen by what our saviour and his apostles proposed to , and required in those whom they converted to the faith. those are fundamentals ; which 't is not enough not to disbelieve : every one is required actually to assent to them . but any other proposition contained in the scripture , which god has not thus made a necessary part of the law of faith , ( without an actual assent to which he will not allow any one to be a believer ) a man may be ignorant of , without hazarding his salvation by a defect in his faith. he believes all that god has made necessary for him to believe , and assent to : and as for the rest of divine truths , there is nothing more required of him , but that he receive all the parts of divine revelation , with a docility and disposition prepared to imbrace , and assent to all truths coming from god ; and submit his mind to whatsoever shall appear to him to bear that character . where he , upon fair endeavours , understands it not ; how can he avoid being ignorant ? and where he cannot put several texts , and make them consist together ; what remedy ? he must either interpret one by the other , or suspend his opinion . he that thinks that more is , or can be required , of poor frail man in matters of faith , will do well to consider what absurdities he will run into . god out of the infiniteness of his mercy , has dealt with man as a compassionate and tender father . he gave him reason , and with it a law : that could not be otherwise than what reason should dictate ; unless we should think , that a reasonable creature , should have an unreasonable law. but considering the frailty of man , apt to run into corruption and misery , he promised a deliverer , whom in his good time he sent ; and then declared to all mankind , that whoever would believe him to be the saviour promised , and take him now raised from the dead , and constituted the lord and judge of all men , to be their king and ruler , should be saved . this is a plain intelligible proposition ; and and the all-merciful god seems herein to have consulted the poor of this world , and the bulk of mankind . these are articles that the labouring and illiterate man may comprehend . this is a religion suited to vulgar capacities ; and the state of mankind in this world , destined to labour and travel . the writers and wranglers in religion fill it with niceties , and dress it up with notions ; which they make necessary and fundamental parts of it ; as if there were no way into the church , but through the academy or lyceum . the bulk of mankind have not leisure for learning and logick , and superfine distinctions of the schools . where the hand is used to the plough , and the spade , the head is seldom elevated to sublime notions , or exercised in mysterious reasonings . 't is well if men of that rank ( to say nothing of the other sex ) can comprehend plain propositions , and a short reasoning about things familiar to their minds , and nearly allied to their daily experience . go beyond this , and you amaze the greatest part of mankind : and may as well talk arabick to a poor day labourer , as the notions and language that the books and disputes of religion are filled with ; and as soon you will be understood . the dissenting congregations are supposed by their teachers to be more accurately instructed in matters of faith , and better to understand the christian religion , than the vulgar conformists , who are charged with great ignorance ; how truly i will not here determine . but i ask them to tell me seriously , whether half their people have leisure to study ? nay , whether one in ten of those who come to their meetings in the country , if they had time to study them , do or can understand , the controversies at this time so warmly managed amongst them , about justification , the subject of this present treatise . i have talked with some of their teachers , who confess themselves not to understand the difference in debate between them . and yet the points they stand on , are reckoned of so great weight , so material , so fundamental in religion , that they divide communion and separate upon them . had god intended that none but the learned scribe , the disputer or wise of this world , should be christians , or be saved , thus religion should have been prepared for them ; filled with speculations and niceties , obscure terms , and abstract notions . but men of that expectation , men furnished with such acquisitions , the apostle tells us , i cor. i. are rather shut out from the simplicity of the gospel ; to make way for those poor , ignorant , illiterate , who heard and believed promises of a deliverer ; and believed jesus to be him ; who could conceive a man dead and made alive again , and believe that he should at the end of the world , come again , and pass sentence on all men , according to their deeds . that the poor had the gospel preached to them ; christ makes a mark as well as business of his mission . mat. xi . 5. and if the poor had the gospel preached to them , it was , without doubt , such a gospel , as the poor could understand , plain and intelligible : and so it was , as we have seen , in the preachings of christ and his apostles . finis . printed for a. & j. churchil , in pater-noster-row . a view of universal history from the creation to 1695. wherein the most remarkable persons and things in the known kingdoms and countries of the world are set down in several columns , by way of synchronism , according to their proper centuries and years . in 16 copper plates . by f. talents , a. m. a compleat journal of both houses of parliament throughout the whole reign of q. elizabeth . by sir symonds dewes , knight . fol. notitia monastica : or , a history of all the religious houses in england and wales , &c. 8vo . by tho. tanner . the resurrection of the ( same ) body , asserted from the tradition of the heathens , the ancient jews , and the primitive church . with an answer to the objections brought against it . by humph. hody , d. d. octavo . bishop wilkins of prayer and preaching , enlarged by the bp. of norwich and dr. williams . octavo . the gentleman's religion , with grounds and reasons of it . 20. by a private gentleman . dr. patrick's new version of all the psalms of david . 120. to be sung in churches . notes, typically marginal, from the original text notes for div a48888-e280 gen. iii. 17-19 . the principles of the christian religion explained in a brief commentary upon the church catechism. by william wake, d.d. rector of st. james westminster, and chaplain in ordinary to his majesty. wake, william, 1657-1737. 1699 approx. 363 kb of xml-encoded text transcribed from 100 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-10 (eebo-tcp phase 1). a66289 wing w258 estc r217651 99829306 99829306 33743 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a66289) transcribed from: (early english books online ; image set 33743) images scanned from microfilm: (early english books, 1641-1700 ; 1940:21) the principles of the christian religion explained in a brief commentary upon the church catechism. by william wake, d.d. rector of st. james westminster, and chaplain in ordinary to his majesty. wake, william, 1657-1737. [10], 183, [1] p. printed for richard sare, at grays-inn gate in holborn, london : 1699. with errata at foot of p. 183, and a final advertisement on n4v. running title reads: the principles of the christian religion explain'd. reproduction of the original in the lambeth palace library, london. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng catechisms, english -early works to 1800. christianity -creeds -early works to 1800. 2004-11 tcp assigned for keying and markup 2004-12 spi global keyed and coded from proquest page images 2005-01 rachel losh sampled and proofread 2005-01 rachel losh text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion the principles of the christian religion explained : in a brief commentary upon the church catechism . by william wake , d. d. rector of st. james westminster , and chaplain in ordinary to his majesty . london , printed for richard sare , at grays-inn gate in holborn . 1699. the preface . the design of the following treatise being to instruct those , who are yet to learn , in the principles of their christian religion , i shall not think it necessary to make any apology for my publishing of it . it is so proper a part of our ministerial office , not only to teach these things , but to use our utmost endeavours , to inculcate them upon the minds of those who are committed to our charge ; that we never more truly pursue the business of our calling , than when we are doing of it . and no one ought to make an excuse for doing that , the neglect of which would need an excuse , or rather would not admit of any . it has pleased god , to whose providence i desire in all things to submit my self , to engage me in a cure , in which 't is next to impossible , in the ordinary method of teaching , to instruct all those who belong to it . neither will our churches receive them ; nor can i hope , by any private application , effectually to supply what i am sensible must be wanting in our publick ministration . to make up the defects of both , i knew no way so ready , as to compose a short summary of what is most necessary for every christian to know ; and to order it in such wise , that every one who pleases may partake of the benefit of it . this i have done in the present treatise : which as it was design'd by me particularly for those of my own parish , for whose instruction i am principally concern'd ; so , to them i must beg leave , in a more especial manner , to recommend the use of it . i am not aware 〈◊〉 that there is any thing in it above the capacity of the most ordinary christian to comprehend ; who will but duly consider what he reads , and is not utterly a stranger to the principles of his religion . 't is true , i have inserted many things into this , which are not wont to be handled in other catechisms : as designing it not for children , ( for whom such treatises are commonly framed ; ) but for men and women ; for such as either have , or i am sure ought to have , already pass'd the first rudiments of the gospel of christ. but i have endeavour'd to express my self with so much clearness , and perspicuity , that i hope all sorts of persons may be able to profit by what i have done ; and see , in a short compass , both what that holy doctrine which we profess is , and upon what grounds we build our belief of it . i have chosen to do this in the form of a catechism , not only because i look upon that to be the plainest , and most natural way of instruction ; but because it is certainly the shortest , and most easy to the memory . and would but parents take care to teach their children , at a competent age , to answer the questions here proposed ; they might possibly , thereby , not only take a good method for the instruction of them in the knowledge of that religion into which they were baptized ; but might , at the same time , improve themselves too , in the understanding of it . it has been the wisdom , as well as piety , of the church of england , to make a suitable provision for the instruction of all sorts of persons in her communion , in the knowledge of their christian profession . in order hereunto , she has appointed catechetical exercises for younger persons , as well as sermons for those of a greater age , and understanding : and has obliged masters , and parents , no less to send their children , and servants , to the one , than to come themselves to the other . how others may judge of this her pious care , i cannot tell : but , for my own part , i must freely profess , that i never think my self employ'd to better purpose , than when i am discharging this part of my ministry . and i am confident , that would all sorts of persons but duly attend upon these instructions ; they would reap a more substantial benefit by them , than from those other exercises which have , i know not how , so universally crept into the place of them . it being certain , that the only way either judiciously to hear , or truly to profit by , sermons ; is to lay a good foundation for both , by a previous catechetical institution in the principles of religion : and which , if men have neglected when they were young , the best way to remedy that defect , will be , not only to send their children , but to come themselves also , to our publick catechizings ; where not only the ignorant may be informed , but those who are the best improved , may possibly meet with somewhat , either to confirm their faith , or to direct their practice . i have divided the following treatise into 52 sections ; that so taking of one every lord's day , the whole may be gone through once in the year . i have more or less referr'd to scripture-proofs , for every point that i have proposed : and that not only to shew upon what ground i build my answers , but moreover to accustom the pious reader to a better acquaintance with those holy writings . and i have purposely made the sections very short , that so he may not only peruse what i have written ; but may be encouraged thereby , at the same time , diligently to compare it with , and examine it by , the great rule of our faith , the word of god. if by what i have done , i shall minister to the improvement of any good christians in the knowledge of their religion ; but especially to those of my own cure ; i shall think my pains very happily bestow'd . if not , yet at least i shall have this satisfaction , that i have done what in me lay to supply their necessities : and that it must be , in some measure , their own faults , if they shall still continue ignorant of what was needful to have been known by them , in order to their salvation . the principles of the christian religion explain'd : in a brief commentary upon the church-catechism . sect . i. q. from whence is the word catechism derived ? a. from a greek word , which signifies to teach by word of mouth : and therefore it has been used particularly to denote such a kind of instruction , as is made by way of question and answer . q. what is that you call your church-catechism ? a. it is a plain , and summary institution of the principles of the christian religion , set forth by authority , and required to be learned of every person , in order to his being confirm'd by the bishop ; and prepared both for the profitable reading , and hearing of god's word , and for the worthy receiving of the lord's supper . q. what do you look upon to be the proper subject of such an institution ? a. it ought to comprehend all such things as are generally necessary to be known of all persons , in order to their due serving of god here , and to their being saved hereafter . q. what are those things which may be accounted thus necessary to be known by all christians ? a. they may , in general , be reduced to these two heads : viz. the knowledge of the gospel-covenant ; that is to say , of the promises made by god to mankind through our lord jesus christ , and of the conditions upon which we may become partakers of them . and , 2dly , of the means which god has appointed whereby to convey his grace to us ; and thereby both to assist , and confirm us , in the discharge of our duty to him. q. what are the promises which god has made to mankind , through jesus christ ? a. pardon of sins : grace to fulfil our duty in this life : and , upon our sincere performance thereof , everlasting salvation in the life which is to come . q. what are the conditions required of us by god , in order to our being made partakers of these promises ? a. a hearty repentance of our sins past : a sincere endeavour to live according to god's commands for the time to come : and both these made perfect , by a lively faith in god's mercies towards us , through jesus christ , jo. iii. 16 . q. what are the means ordained of god , whereby to convey his grace to us ? a. they are chiefly two : constant prayer to god for it : and a worthy use of the holy sacraments , luk. xi . 13 . mark xvi . 16 . acts ii . 38 . 1 cor. x. 16 . xi . 23 , &c. q. are there not , besides these , some other means ordain'd by god , and necessary to be made use of by us , in order to our salvation ? a. yes there are ; particularly the hearing , reading , and meditating upon his word : the substance of which , tho' it be sufficiently gather'd together , and represented to us in our catechism , yet ought not that to hinder our reading of the holy scriptures , nor to deprive us of any other means of christian instruction ; but rather should be used as a help whereby to render both the reading , and hearing of god's word , more plain and profitable to us. psal. i. 2 . 2 tim. iii. 16 . jo. v. 39 . rom. xv . 4 . q. does your church-catechism sufficiently instruct you in all these ? a. it does : for therein both the nature of the christian covenant is declared to us , and the conditions are set forth on which we may become partakers of it . and we are particularly instructed , both how we ought to pray to god ; and what those sacraments are , which are necessary to be administred unto , and received by all of us. sect . ii. q. what is your name ? a. n. or m. q. who gave you this name ? a. my godfathers , and godmothers , &c. q. what is that name which is here demanded of you ? a. it is my christian name ; therefore so called , because it was given to me by my godfathers , and godmothers , at my baptism . for as from my natural parents i derive the name of my family ; so from those who were my spiritual parents , i take that name which properly belongs to me as a member of christ's church . gen. xvii . 5 , 15. gen. xxi . 3 , 4. luk. i. 59 , 60. luk. ii . 21 . q. whom do you mean by your godfathers and godmothers ? a. i mean those persons who became sureties for me at my baptism : and upon whose promise there made in my name , i was baptized , and so foederally admitted into the communion of christ's church . q. what are the benefits which by your baptism have accrued to you ? a. they are many , and great ones ; but may , in general , be reduced to these three ; that thereby i was made a member of christ , the child of god , and an inheritor of the kingdom of heaven . q. how were you hereby made a member of christ ? a. as i was made a ( a ) member of his mystical body , the church ; of which christ is the ( b ) head. ( a ) 1 cor. xii . 27 . ye are the body of christ , and members in particular . ( b ) ephes. iv . 15 . v. 23 . christ is the head of the church . q. how were you hereby made the child of god ? a. as , by this means , i was taken into covenant with him ; was adopted into his family ; dedicated to his service ; and intituled to his promises . gal. iii. 26 , 27 , ye are all the children of god by faith in jesus christ. for as many of you as have been baptized into christ , have put on christ. — and if ye be christs , then are ye abrahams seed , and heirs according to the promise . see gal. iv . 5 , 7. eph. i. 5 . q. how were you hereby made an inheritor of the kingdom of heaven ? a. as , by my baptism , i became intituled to a right to it ; and was actually put into such a state , that if i be not wanting to my self , i shall not fail of being made partaker of it . tit. iii. 4 , &c. but after that , the kindness and love of god our saviour toward man appeared , not by works of righteousness which we have done , but according to his mercy , he saved us , by the washing of regeneration , and renewing of the holy ghost : — that being justified by his grace , we should be made heirs according to the hope of eternal life . 1 pet. i. 3 , &c. blessed be the god , and father of our lord jesus christ , who according to his abundant mercy , hath begotten us again unto a lively hope , by the resurrection of jesus christ from the dead ; to an inheritance incorruptible , and undefiled , and that fadeth not away , reserved in heaven for vs. q. are all , who are baptized , made partakers thereby of these benefits ? a. they are all , at that time , either made partakers of them , or intituled to them . but those only continue to hold their right to these privileges , who take care to fulfill their part of the covenant which was therein made between god and them. q. have none , but such as are baptized , a right to these benefits ? a. none have a right to them but such as are baptized , or were ready to have been baptized , had they had the opportunity of receiving that holy sacrament . jo. iii. 5 . except a man be born of water , and of the spirit , he cannot enter into the kingdom of heaven . mark xvi . 16 . he that believeth , and is baptized , shall be saved . sect . iii. q. what did your godfathers , and godmothers then for you ? a. they did promise and uow three things in my name , &c. q. what is the first thing which your godfathers , and godmothers , promised in your name ? a. that i should renounce the devil , and all his works , the pomps , and uanity , of this wicked world , and all the sinful lusts of the flesh. q. what does the renouncing of all these import ? a. it imports an utter forsaking of them : and obliges me not only inwardly to detest them ; but so to watch , and govern all my outward actions , as not to follow , nor be led by them. q. do you think that you shall be able thus to renounce the devil , the world , and your own flesh ? a. so perfectly , as i could wish , i cannot hope to do it in this present life : yet i trust that , by the grace of god , i shall always from my heart detest , and abhor them ; and so order my life , and actions , as not to be drawn into any evil courses by them ; nor even into the actual commission of any very great , and voluntary sins . q. what mean you by the devil ? a. it is the common name given in scripture to those wicked spirits , who having rebelled against god , and being thereupon justly cast off from that glorious state in which they were created by him ; do make it their constant business and endeavour to draw as many of us as they can into the same rebellion , and thereby into the same state of misery with themselves . 1 pet. v. 8 . be sober , be vigilant : because your adversary the devil , as a roaring lion , walketh about , seeking whom he may devour . q. what are the works of the devil , which , together with him , you , at your baptism , promised to renounce ? a. (a) all manner of sin : but chiefly i comprehend , under this first rank , those sins which either more immediately relate to him , or proceed from his suggestions ; (b) such as pride , malice , envy , revenge , murder , lying ; and , above all , witch-craft , and idolatry . q. what is the next enemy which , at your baptism , you promised to renounce ? a. this wicked world , with all the pomps , and uanitiy , of it . q. how is it that you call the world , ( the work of god's hands ) a wicked world ? a. not that it is in its self so , but only to shew how far , and in what respect , i am to renounce it ; namely , in all such cases in which it would draw me into any wickedness , for the sake of any thing which i desire , or enjoy , in it . gal. 1.4 . christ gave himself for our sins , that he might deliver us from this present evil world. 1 john ii . 15 . love not the world , neither the things that are in the world : if any man love the world , the love of the father is not in him . q. what do you mean by the pomps , and vanity , of this wicked world ? a. they do most properly denote the vain shew , and magnificence , of such as are great , and rich , in it : but do withal comprehend the riches themselves which minister to these vanities ; together with the covetousness , injustice , oppression , and whatsoever other sins , of the like kind , men commit for the support of their vanity , and to obtain such things as minister only to the pomp , and pride , of life . q. what is the third enemy , which your religion engages you to renounce ? a. the sinful lusts of the flesh. q. what mean you by the word flesh ? a. i mean that natural corruption which dwells in our flesh , and through which we are continually apt either to be led into sin , or to be hindered in our duty . rom. vii . 18.23 . for i know that in me , that is in my flesh , dwelleth no good thing . rom. viii . 13 . therefore , we are debtors not to the flesh , to live after the flesh : for if ye live after the flesh ye shall die ; but if ye , through the spirit , do mortifie the deeds of the body , ye shall live . see gal. v. 16 , 17. q. what do you understand by the sinful lusts of the flesh ? a. those inordinate desires , and inclinations , which proceed from this principle ; and dispose us to those sins which are in a peculiar manner called , in scripture , the works of the flesh : see gal. v. 19 . rom. viii . 13 . coloss. iii. 5 . 1 joh. ii . 16 . q. what was the second thing which your godfathers , and godmothers , promised for you at your baptism ? a. that i should believe all the articles of the christian faith. q. where are those articles to be met with ? a. they are only to be found in , and believed upon the authority of , god's word : yet have been collected into that short summary of our faith , which is commonly called the apostles creed . q. what was the third thing , which your godfathers , and godmothers , promised in your name at your baptism ? a. that i should keep god's holy will and commandments , and walk in the same all the days of my life . q. has there been any such summary collection made of god's commandments , as you say there has been of the principal articles of your christian faith ? a. yes there hath , and that by god himself , in those ten commandments which god deliver'd to the jews heretofore ; exod. xx , and which continue no less to oblige us now . mat. v. 17 , &c. q. dost thou not think that thou art bound , &c. a. yes verily , and by god's help so i will , &c. q. upon what grounds do you think your self obliged to make good what your godfathers , and godmothers , promised for you at your baptism ? a. upon many accounts ; but chiefly because what was then transacted , was not only done in my name , but for my benefit , and advantage : and i must resolve to fulfil what they promised for me , or i shall not receive the blessings , which , in consideration thereof , god was pleased to make over to me . besides that they promised nothing on my behalf , but what it would otherwise have been my duty , as well as interest , to have fulfill'd . q. by what means do you hope you shall be able to fulfil what they promised for you ? a. by the grace of god , which i am assured shall not be wanting to me , if i do but heartily pray to god for it , and take care to use it as i ought to do . luke xi . 13 . if ye being evil know how to give good gifts unto your children , how much more shall your heavenly father give the holy spirit to them that ask him ? q. how are you assured of god's grace to enable you to believe , and to do , what he requires of you ? a. inasmuch as by my baptism i was put into a state of salvation , which i could not have been , were i not thereby secure of whatsoever is needful , on god's part , to be bestow'd upon me , in order to my attaining of salvation , through jesus christ our saviour . rom. i. 16 . the gospel of christ , is the power of god unto salvation to every one that believeth . phil. ii . 13 , 14. work out your own salvation with fear and trembling : for it is god which worketh in you both to will , and to do , of his good pleasure . q. how came you to be called unto such a blessed state as this ? a. only by the mercy of god , and thro' the merits of jesus christ our saviour ; and therefore i do most heartily thank our heavenly father , that he has called me to this state of salvation , through jesus christ our saviour . q. do you think that you shall be able still to go on , and persevere in this state ? a. it is my earnest desire and purpose so to do ; and i trust that by the grace of god , i shall do so . b for which cause , i will never cease to pray unto him for the continuance of his grace ; that so i may be found faithful and sincere in my duty to my lives end. 2 thess. iii. 3 . the lord is faithful , who shall stablish you , and keep you from evil. eph. iv . 30 . grieve not the holy spirit of god , whereby you are sealed unto the day of redemption . phil. 1.6 . being confident of this very thing , that he which hath begun a good work in you , will perform it untill the day of jesus christ. sect . iv. q. but what if notwithstanding all your present desires , and resolutions , you should chance to fall away from your duty ; and thereby put your self out of this state of salvation ; ●s there no way left for you to recover your self , and to return again to it ? a. yes , there is ; by a true repentance for the sins which i shall have committed , and an humble confession of them to god ; with earnest prayer for his forgiveness , through the merits , and intercession , of jesus christ , our blessed saviour and redeemer . q. what mean you by repentance ? a. i mean such a conversion of a sinner to god , whereby he is not only heartily ‖ sorry for the evil he has done , and resolved to forsake it ; † but do's actually begin to renounce it , and to fulfil his duty according to his ability ; with a steadfast purpose to continue god's faithful servant unto his life's end. q. what are the chief acts required to such a repentance ? a. to forsake evil , and to do good : to turn from those sins which we repent of ; and to serve god by an universal obedience of him , in whatsoever he has required of us . q. what is the first step towards a true repentance ? a. to be thoroughly convinced of the evil of our ways , and heartily sorry for it . q. is any kind of sorrow to be look'd upon as a part of true repentance ? a. no ; there is a sorrow for sin which proceeds , not from any love of god , or sense of our duty to him ; nor yet from any real hatred of the sins which we have committed ; but meerly from the fear of god's judgment , and of the punishment which we may be likely to suffer for them . this is that sorrow which is commonly called attrition ; and may be in the most wicked men , without ever bringing them to any true repentance for their sins . q. what then is that sorrow which leads to a true repentance ? a. it is that godly sorrow which proceeds from a sense of our duty , and of the obligations we lie under to the performance of it . when we are sorry for our sins upon the account of our having thereby offended god ; broken the covenant of the gospel ; and grieved the holy spirit which was given to us ; and are therefore resolved immediately to forsake our sins , and never to return any more to them . q. how is such a sorrow to be wrought in a sinner ? a. only by the grace of god , and the serious consideration of our own estate towards him : the former to be attain'd by our constant prayers for it ; the latter , by accustoming our selves often to examine our souls , and to try our ways , by the measures of that obedience which the gospel of christ requires of us . q. do's not god make use of many other ways to bring men to such a sorrow ? a. god has many ways whereby to bring sinners to repentance . sometimes he do's it by bringing some temporal evils , and calamities , upon them : sometimes by visiting them with terrors , and disquiets of mind : sometimes he calls upon them by the outward ministry of his word ; and sometimes by the evils which befal others , especially those who were their companions in their sins . but whatever the occasions be which god is pleased to make use of to bring us to repentance , it is the grace of the holy spirit , and the serious consideration of our own wretched estate , that begins the work , and produces in us that godly sorrow , which finally ends in a true repentance . q. what are the chief motives , with respect to us , to engage us thus to sorrow for our sins ? a. the threats of god , denounced in the holy scriptures , against impenitent sinners ; and the promises there made of pardon to all such as shall truly repent , and return to their duty , as they ought to do . q. what is the next thing required in order to a true repentance ? a. confession of sin : not that god has any need of being informed by us of what we have done amiss ; but to the end we may thereby both raise in our selves a greater shame , and sorrow , for our evil doings ; and give the greater glory to god , by such a solemn humbling of our selves in confession before him . q. is such a confession necessary to our forgiveness . a. so necessary that we have no promise of any pardon without it : prov. xxviii . 13 . he that covereth his sins shall not prosper ; but whoso confesseth and forsaketh them shall have mercy . 1 joh. i. 8 , 9. if we say that we have no sin , we deceive our selves , and the truth is not in us . if we confess our sins , he is faithful and just to forgive us our sins , and to cleanse us from all vnrighteousness . q. to whom is our confession to be made ? a. always to god ; and in some certain cases to man also . q. what are those cases in which we ought to confess our sins to man , as well as unto god ? a. they are especially these three . 1. i● case we have offended , or injured our neighbour , and upon that account need to obtain hi● pardon , as well as god's . 2. if by any ope● and notorious transgression we shall happe● to have either deserved , or , it may be , to hav● fallen under , the censures of the church ; an● so confession to the church be necessary , to restore us to the peace of it . or , 3. if we shal● have any private reason that may move us to acquaint any person with our sins ; for advice , for prayer , for absolution ; or for any the like advantage , which cannot be had without it . q. what think you of that confession ( commonly called by them auricular-confession ) which the church of rome requires , as necessary to forgiveness ? a. i look upon it as a great and dangerous imposition , that has no warrant from god ; is a great rack and snare to the consciences of good men , and may be apt to encourage most others in their sins : whilst by the absolution , which is so readily given them thereupon ( and the efficacy of which is so highly magnified in that church ) they are taught to entertain a much less opinion both of the heinousness , and danger , of their evil-doings , than either the scripture warrants , or their own interest should prompt them to admit of . q. is there not somewhat yet required , beyond this , in order to our forgiveness ? a. yes there is : for to all this there must be super-added an actual forsaking of those sins which we confess , and that absolute , and without reserve : so that we must firmly resolve , and , as much as in us lies , heartily endeavour , never to return again any more to them . q. but ought there not , beyond all this some satisfaction to be made to god , for the sins which we have committed ? a. yes certainly ; and such there has been made , by our saviour christ , for us ; who has fully satisfied the justice of god in that kind , and left nothing more for us to do , in that behalf . q. what do you then say to those satisfactions , which the church of rome teaches we may , and ought to make , for our sins ? a. that they are built upon a false foundation ; are contrary to the goodness of god , and beyond the capacity of man. q. what is the foundation upon which they are built ? a. it is this ; that when god forgives us our sins , whether upon our own repentance , or by virtue of the priest's absolution ; he remits indeed the fault , and purges away our guilt ; and by this acquits us from the everlasting punishment that would otherwise have been due to them ; but yet still retains us under an obligation to some temporal sufferings , either by satisfactory works to be done for them in this life ; or by undergoing a certain proportion of pain for them after death , in a place which they call purgatory . q. how does it appear that this foundation is false and erroneous ? a. because , in the first place , it is absurd to suppose , that god should forgive the whole guilt of our sins , and yet , having done so , should afterwards punish us for them : and , secondly ; it is injurious to the sufferings and merits of christ , whose death was a sufficient satisfaction for the sins of the whole world ; and has left no room either for god to require , or for us to pay , any thing more . q. does repentance then , if it be sincere , without any thing more , restore us again to our state of grace , and reconcile us to god almighty ? a. if it be sincere , it does , through faith in jesus christ. q. does god allow repentance to all sins ? jo. vi . 29 . act. xiii . 38 . xvi . 30 , 31. 2 pet. i. 5 , &c. a. there is no sin but what true repentance washes away : but there may be some cases in which god may deny us his grace , so that we shall not be able truly to repent . q. what cases are they ? a. they may all be reduced to this one general ; namely , a wilful abuse , and resistance , of the divine grace : whether it be by a long habit of sinning ; or by frequent acting against the dictates of our own consciences , and the motions of god's holy spirit : to say nothing of some sins , which are in an eminent manner destructive of the divine grace , such as pride , covetousness , sensuality ; but especially that sin which is particularly called in scripture , the sin against the holy ghost . q. what is meant by that sin ? a. i suppose it to have been the particular sin of the jews heretofore , in not only obstinately refusing to receive our blessed lord for their messiah , after sufficient proofs given by him to convince them that he was so ; but ascribing those miracles which he wrought in proof of his authority , to the help of the devil , when at the same time they either were abundantly convinced , or , but for their own fault might have been , that he did them by the power of god. mat. xii . 31 . comp. mark iii. 28 . luk. xii . 10 . q. do you look upon this sin to have so wholly belonged to those men , as not to be capable of being committed by any now ? a. that very sin , which in scripture is so called , cannot now be committed , because christ is not now upon earth , nor have we therefore any occasion given us , thus to blaspheme against the holy ghost . yet some sins there are of a like nature , which may still be committed ; and which , being committed , may prove no less dangerous to those who are guilty of them , than that sin did prove to the pharisees heretofore . q. what sins are those , which you suppose to come the nearest to it ? a. apostacy from the christian religion , after having been convinced of the truth , and made partakers of the promises of it . next to that , an apostacy from the truth , and purity of the gospel , for the sake of some worldly fears on the one hand , or present hopes on the other , to the communion of a church , which not only obstinately resists the truth ; but damns , and persecutes , all such as profess it . and , lastly , apostacy to idolatry , which seems to be the sin unto death spoken of by st. john , 1 jo. v. 16 . and for the remission of which he gives us but little encouragement to pray , v. 16 . q. what then do you think of those who go off from the communion of the church of england , to that of the church of rome ? a. as of apostates , and idolaters : to whom god may , by an extraordinary effect of his mercy , give grace for repentance , and so for salvation ; but of whom otherwise , we have no ground of hope . q. do you think such in a more dangerous estate , than those who were from the beginning bred up in the roman communion ? a. i do ; forasmuch as they have both rejected the truth once known , and received by them ; and cast off the way , in which the providence of god had placed them ; and that , it may be , on some base grounds , to be sure , without any sufficient reason to justifie their doing of it . q. what then do you think of those who have always been of the communion of that church ? a. i think them , in general , in much greater danger now , than they were before the reformation : and still those in more danger who have lived among those of the reformed church , and so were in a better capacity of being convinc'd of the errors of their way . but , most of all , do i think the estate of those dangerous , or rather desperate , who are learned , and know their errors ; or are priests , and so called to instruct the people in the purity of christ's religion . the sincere , and ignorant , who want capacity , or want opportunity , to know the truth , i hope god will forgive : the careless , the prejudiced ; but , most of all , the obstinately blind , among them , i neither can acquit , nor do i think that god will forgive them. sect . v. q. what was the second thing which your godfathers , and godmothers , promised in your name ? a. that i should believe all the articles of the christian faith. q. where are those articles to be found ? a. in the holy scriptures ; and particularly those of the new testament . q. what mean you by the holy scriptures ? a. i mean those books , which thro' the assistance of the holy spirit , were written by moses , and the prophets , under the law ; and by the apostles and evangelists of christ , since the publishing of the gospel ; to direct us in the knowledge of god , and of the duty which he requires of us. q. how do you know what books were written by these persons , in order to these ends ? a. by the constant , universal , and undeniable testimony both of the jewish and christian church : from the former of which we have received the scriptures of the old , from the latter those of the new testament . q. how do you know that these books were written by the assistance of the holy spirit ? a. by the authors who wrote them ; who were doubtless no less inspired in what they wrote , than in what they taught , of the gospel of christ. 2. by the design of god in the composing of them ; which was to leave thereby a constant , infallible rule of faith , to the church , in all ages of it . 3. by the opinion which all christians from the time that they were publish'd , have had of them ; and the deference which , upon that account , they have paid to them. and , lastly , by the subject-matter of them , and those internal marks of divine wisdom , and piety , which are so conspicuous in all the parts of them. q. do you look upon these scriptures , as the only , present , rule of your faith ? a. i do : nor is there any other certain foundation , on which to build it . q. what think you of the tradition of the church ? a. could i be sure that any thing , not contain'd in the scriptures , came down by a certain , uninterrupted tradition , from the apostles , i should not except against it . nay , i do therefore receive the holy scriptures , as the rule of my faith , because they have such a tradition to warrant me so to do . but because there is no such tradition for any thing besides , therefore neither do i build my faith upon it : but , on the contrary , do suppose that , by the providence of god , the holy scriptures were purposely written , to prevent those doubts , those forgeries , and deceits , which his infinite wisdom foresaw , an oral tradition would always have been liable unto . q. can the holy scriptures alone make your faith perfect ? a. they can : nor ought i to believe any thing as an article of my faith , which is not to be found in them , or cannot plainly be proved by them. q. what do you think of the church's definitions ? a. that i ought to submit to them in whatsoever they define agreeably to the word of god : but if in any thing they require me to believe what is contrary to the word of god , or cannot be proved thereby ; i ought absolutely to reject the one , and am under no obligation to receive the other . q. but is not this to make your self wiser than the church ? a. no , by no means ; but only to make the word of god , of more authority with me than the word of man : whilst i chuse rather to regulate my faith by what god has deliver'd , than by what man defines . q. are the holy scriptures so plain , and easy to be understood , that every one may be able to judge for himself what he ought to believe ? a. in matters of necessary belief , they are very plain , even to the most ordinary christian : yet we do not deny but that every man ought to hear the church ; and attend to the instructions of those who are the pastors of it . only we say , that neither the church , nor its pastors , ought to teach any thing as an article of faith ; or require any man's assent to it , as such , that cannot be shewn to have been either expresly deliver'd in the word of god ; or , by a plain and necessary consequence , be proved thereby . q. but how shall the unlearned be able to know what the scriptures propose ; seeing they are written in a language which such persons do not understand ? a. by reading them in their own vulgar tongue , into which every church has , or ought to have them faithfully translated , for the benefit of those who do not understand the languages in which they were composed . q. do you then think that the people ought to be suffered promiscuously to read the holy scriptures ? a. who shall forbid them to read what was purposely designed by god for their instruction ? the scriptures are as much the voice of the apostles , and evangelists , to us of these times , as their preaching was to those of the age in which they lived . and it may , with as good reason , be ask'd , whether we think the people ought to have been promiscuously suffer'd heretofore to hear the apostles preach ; as whether they ought to be suffer'd promiscuously to read their writings now. q. but amidst so many things as the holy scriptures deliver , how shall the people be able to judge what is necessary to be believed by them ? a. let them believe all they meet with there , and then to be sure they will believe all that is necessary . but for the sake of those who either want ability to read , or capacity to judge , what is most necessary , in point of faith , to be known , and profess'd by them ; the * church has , from the beginning , collected it into a short summary ; which every person , of old , was required both to know , and assent to , before he was admitted into the communion of it . q. what is that summary of which you speak , and which you account to comprehend all the most necessary articles of our christian faith ? a. it is commonly called the apostles creed : not that the apostles themselves composed it ; ( at least not in the very form in which we now have it ; ) but because it seems to come the nearest , of any , to the apostles times ; and does , with the greatest simplicity of expression , comprehend a short summary of the apostles doctrine . q. what mean you by the word creed ? a. it is the same in latine , as belief in english : and it is so called in both from the first words of it , i believe ; and which in sense , though not in expression , run through every article of it . sect . vi. q. rehearse the articles of your belief . a. i believe in god the father almighty , &c. q. you said that those words i believe , were not only the first words of your creed , but the most material ; as running , in effect , through every branch of it . tell me , therefore , what do you mean when you say , i believe ? a. to believe , in the general , is to assent to the truth of any thing , upon the sole authority of the person who delivers it : who , if he be a man only , the assent which i give to what he says , produces in me a humane faith ; if , as here , he be god , then the assent which i give to what is deliver'd by him , is properly a divine faith. q. what is the difference , with respect to us , between these two ? a. it is very great : for because a man , though never so wise , and careful himself , may yet not be honest , and so impose upon me : or should he be never so upright , may yet , after all his care , be mistaken himself , and thereby lead me into errour ; therefore in assenting to what such a one proposes , i can at the most give but such a belief to it , as is suitable to a meer humane testimony . i may believe what he says to be true , but yet so as not to exclude a possibility of its being otherwise . whereas god being neither capable of being deceived himself , nor of imposing upon any other ; when i give my assent to what he has revealed , i do it not only with a certain assurance that what i believe is true , but with an absolute security , that it cannot possibly be false . q. but why do you say , i believe , and not we believe ; as when you pray , you say , ovr father , & c ? a. because though one man may pray , yet one man cannot believe for another . and however in charity i may suppose every christian to believe what is here delivered ; yet since 't is certain there are many infidels , and hypocrites , scatter'd up and down among the faithful , and i cannot certainly distinguish who are indeed believers , and who not ; neither can i , with an assurance of faith , say , we believe , because i cannot certainly tell , whether another man does truly believe these articles or no. besides , that this creed being intended to be the form , upon the confession whereof , persons should be admitted to baptism ; and in that case , every one was to make a distinct profession of his faith , in order thereunto ; it was fitting the creed its self should be penn'd after such a manner , as was most proper for the main end for which it was compos'd . q. are all the things contain'd in this creed to be proved by divine revelation ? a. they are all plainly deliver'd to us in the holy scriptures ; which being confessed by all christians to be the word of god , what is deliver'd by them , must be look'd upon to be delivered to us by god himself . q. what are the general parts of which this creed does consist ? a. they are these four : first , it shews us what is most needful to be believ'd , and professed by us , concerning god the father : secondly , concerning our lord jesus christ : thirdly , concerning the holy ghost : and fourthly , concerning the church of christ ; its duties and privileges here , and the blessings and glory which god has prepared for it hereafter . q. do you think it necessary not only to believe all these things , but also , upon occasion , to profess the belief of them . a. i do think it necessary , whenever our duty to god ; or the edification of our neighbour ; or the honour of our religion , shall require it of me. mat. x. 32 . whosoever shall confess me before men , him will i confess also before my father which is in heaven . but whosoever shall deny me before men , him will i also deny before my father which is in heaven . rom. x. 9 . if thou shalt confess with thy mouth the lord jesus , and shalt believe in thy heart , that god hath raised him from the dead , thou shalt be saved . for with the heart man believeth unto righteousness ; and with the mouth confession is made unto salvation . see 1 pet. iii. 14 . sect . vii . q. what is the first article of your creed ? a. i believe in god the father almighty , maker of heaven and earth . q. what is god ? a. he is an eternal , infinite , incomprehensible spirit ; immortal , invisible ; most perfect himself , and the giver of all perfection , to all other things . q. how do you profess to believe in god ? a. i do firmly believe that there is such a being as god , heb. xi . 6 . and that there is but one such being ; so that besides him there neither is , nor can be , any other . 1 cor. viii . 4.6 . we know that there is none other god but one : — to us there is but one god the father . isaiah xlv . 5 , 6. i am the lord , and there is none else ; there is no god besides me : i am the lord , and there is none else . q. upon what account do you give to god the title of father ? a. upon several accounts , but chiefly on these two : 1. with respect to our lord jesus christ , whom , in the next article , we profess to be his son : and , secondly , as he may also be accounted our father . 2 cor. i. 3 . blessed be god , even the father of our lord jesus christ. see joh. x. 25 , 29 , &c. q. how do you believe god to be our father ? a. by right of creation ; so he is the father of all mankind : 1 cor. viii . 5 . to vs , there is but one god the father , of whom are all things . by right of adoption ; so he is the father of us christians in particular . eph. i. 3 , 5. blessed be the god , and father of our lord jesus christ — who hath predestinated vs unto the adoption of children , by jesus christ , to himself . q. what do you mean by the attribute of almighty ? a. i mean two things : ( 1 st ) that god has a right of absolute power , and dominion , over all the world. dan. iv . 34 . his dominion is an everlasting dominion , and his kingdom is from generation to generation . and ( 2 dly ) that he has an infinite power of action ; so that he can do all things , and with him nothing is impossible . mat. xix . 26 . q. can god then do all things ? a. he can do all things that are not either simply impossible to be done , as implying a contradiction : or else contrary to his goodness , and perfection , to do ; as to sin ; to be ignorant ; and the like . q. by what act especially has god manifested himself to be almighty ? a. by making the heaven , and the earth . q. what do you understand by that expression , the heaven , and the earth ? a. i comprehend under it all things that ever were made ; visible , and invisible ; as being all made , and created by god. q. how did god make all these ? a. after two different manners . some he produced by an immediate creation : thus were the angels form'd , and the spirits of men ; and thus was that first matter produced , of which moses speaks , gen. i. 1 . that in the beginning god created the heaven , and the earth . to the other parts of the creation he gave being , by forming them out of an antecedent matter : so he made this visible world , as we read , gen. i. q. by whom did god make the world. a. by his son ; sometimes call'd the word : job . i. 3 . all things were made by him , and without him was not any thing made that was made . and again , vii . 10 . the world was made by him. q. was this son , the same jesvs , who afterwards came into the world , to publish the gospel , and die for us ? a. so the scriptures expresly tell us : heb. i. 1 , 2. god , who at sundry times , and in divers manners , spake in time past unto the fathers by the prophets , hath in these last days spoken unto vs by his son ; by whom also he made the worlds . and st. paul , speaking of him , in whom we have redemption through his blood , even the forgiveness of sins ; col. i. 14 . tells us , ver. 16. that by him were all things created , that are in heaven , and that are in earth , visible and invisible ; whether they be thrones , or dominions , or principalities , or powers , all things were created by him , and for him ; and he is before all things , and by him all things consist . q. is there any thing more comprehended in this article , with relation to god the father ? a. this only ; that as god , at the beginning , thus created all things ; so having created them , he has ever since continued to support and preserve them . heb. i. 3 . and that so particularly , that there is not the least thing in the world , to which his providence does not extend it self . mat. vi . 26.30 . x. 29 , 30. q. how do you profess to believe all this of god ? a. because though some part of it might have been discover'd by natural reason , and accordingly was found out by the wiser heathens ; yet the full , and perfect knowledge of all this , is due to revelation : and by the accounts we have of these things in the holy scriptures , we both more clearly understand them , and are more firmly perswaded of the truth of them. sect . viii . q. what does the second part of your creed contain ? a. it contains a short summary of all such things as are necessary to be known , and believed by us , concerning our lord and saviour jesvs christ . q. how is he here described to us ? a. by his person ; his office ; his relation to god , and to vs. and in iesus christ , his only son , our lord. q. how is his person set out , in this article , to us ? a. by the name which he went by whilst he was upon earth ; jesvs . q. how came our saviour to be called by that name ? a. he was so called by the express command of god , deliver'd by an angel ; first to the blessed virgin , luk. i. 31 . and then to joseph . mat. i. 21 . q. is there any particular significancy in that name , that should move god , in such an extraordinary manner , to give it to him ? a. there is : for it denotes a saviour ; and was given by god to our blessed lord to shew , that he was to be the saviour of the world ; and that no other was to be so : mat. i. 21 . thou shalt call his name jesus , for he shall save his people from their sins . acts iv . 12 . neither is there salvation in any other ; for there is none other name under heaven given among men , whereby we must be saved . q. how was this jesus to save the world ? a. by delivering us both from the power , and from the punishment of our sins ; and by putting us in a way of attaining unto everlasting salvation . tit. ii . 11 , &c. rom. vi . 4 , 5 , &c. q. what is the title given to our blessed lord , with respect to his office ? q. he is called christ ; which is the same in greek , that messias is in hebrew , or syriac : and is as much as to say , the anointed . joh. i. 41 . we have found the messias , which is being interpreted , ‖ the christ. joh. iv . 25 . i know that messias cometh , which is called christ. q. why had our saviour this title given to him ? a. to shew , that as by the ceremony of anointing heretofore , god consecrated those whom he called to some certain offices ; so was this jesus to be separated , though not by a visible vnction , yet by the invisible power , and grace of the holy spirit , for all those offices , to which men were anointed , by god's command , under the law. act. x. 38 . god anointed jesus of nazareth , with the holy ghost , and with power . q. what were those offices , to which men were consecrated , by the ceremony of anointing , under the law ? a. they were chiefly three ; to the office of a prophet , a priest , and a king. q. was our saviour to be consecrated to all these ? a. he was ; and that by express prophecies , before his coming into the world. see psal. xlv . cx . deut. xviii . 15 , 18 , &c. isa. ix . 6 . lxi . 1 . q. how did god anoint him to these offices ? a. the holy ghost came upon him ; and god , by a voice from heaven , declared him to be his son , and commanded all the world to hear him : mat. iii. 16 , 17. and he received the spirit without measure , for the discharge of all of them. joh. iii. 34 . q. you say , that god before prophesy'd of such a christ ; did the jews know that he had done so ? a. yes ; and at that very time that christ came into the world , they generally expected the coming of him. mat. xi . 2 . joh. iv . 25 . vii . 31 . luke iii. 15 . q. how then came it to pass , that they did not more readily receive him ? a. because they had flatter'd themselves with the expectation of a temporal prince ; who should deliver them from their enemies , and restore again the kingdom unto israel : and therefore they could not bear the disappointment of receiving such a messias , as our saviour professed himself to be . luke xxiv . 21 . act. i. 6 . q. what security have we , that this was indeed the messias , of whom moses , and the prophets spake ? a. the greatest that can be imagin'd . ( a ) he came at the exact time that the messias was to come . ( a ) gen. xlix . 10 . malach. iii. 1 . dan. ix . 25 ▪ 26. (b) he descended of the tribe out of which the messiah was to proceed . gen. xlix . 9 , 10. isa. xi . 1 , 10. comp . mat. i. luk. iii. (c) he was born at the place where the messias was to be born . mich. v. 2 . mat. ii . 1 . he was conceived of a virgin , as the messias was to be conceived . isa. vii . 14 . mat. i. 25 . luk. i. 27 , 34. besides all which , he had such extraordinary witness born to him , as is not to be gain-said . god raised up a singular fore-runner to prepare the way for him . being come into the world , he own'd him , by a voice from heaven , to be his son : mat. iii. 17 . he himself wrought such miracles , as no one ever did : joh. vii . 31 . ‖ he empower'd his disciples to work the same miracles in his name , and for the confirmation of his authority . mat. x. 7 , 8. mark xvi . 17 , 18. being put to death at the instigation of the jews , he was by god raised again the third day from the dead ; and , in the presence of his disciples , visibly taken up into heaven , where he now sitteth at the right-hand of god. acts i. 3 , 9. q. you said that jesus was called christ , because he was to be consecrated by the holy ghost to the several offices , to which men were anointed under the law : tell me therefore , how does it appear that this christ was a prophet ? a. it is manifest that he exercised all the parts of the prophetick office. he foretold things to come . jo. ii . 19 . mat. xvii . 22 , 23. xxiv . 2 , &c. he declared god's will to the world : and he commission'd his disciples , to go and publish the same doctrine of salvation to all mankind . mat. xxviii . 19 , 20. mar. xvi . 15 . q. how do you believe christ to have been a priest , seeing he was not descended of a priestly tribe , or family . heb. vii . 14 . a. as the scriptures teach me to believe : i believe him to have been a priest not according to the legal institution ; but of another , and more ancient kind : after the order of melchisedeck . psal. cx . 4 . heb. v. 10 . vi . 20 . vii . 14 , &c. q. what is the order of which you speak ? a. it is evident that when god chose the tribe of levi , and the family of aaron , to minister unto him under the law , he took them instead of the first-born of every tribe , and family , who , by virtue of their birth-right , had the priesthood belonging to them . exod. xix . 22 . xxiv . 5 . now melchisedeck living before this was done , was a priest by that ancient right , and not according to the law. but then besides this , he was a king too ; and so the high-priest over his people . now such a priest , and prince together , was christ over his church . heb. vii . 1 , 2. again : of melchisedeck we know not either who went before him , or who succeeded him in these offices . so that his priesthood , as to us , was a solitary priesthood , in which as he succeeded none , so neither does it appear that any succeeded him. and such also is the priesthood of christ : there was never any such high-priest before , nor shall there ever rise up any like him . heb. vii . 3 , 6. — 23 , 24. q. wherein did he exercise this office ? a. in all the parts of the priestly function : he offer'd up himself a sacrifice for our sins . heb. vii . 27 . ix . 12 , 26 , 28. having done this , he ascended into heaven , there to appear in the presence of god for vs , heb. ix . 12 , 24. and he blesseth us , not only by delivering us hereby from the punishment of our sins , but by sanctifying our souls ; and so freeing us , in great measure , even from the present power of them. heb. ix . 14 . x. 10 , 14 , 16 , 17. q. how does it appear that our lord was not only a prophet , and a priest , but a king also ? a. the scripture expresly calls him so : jo. xii . 15 . xviii . 37 . and that authority which he has all along exercised over his church , proves him to have been so . q. what is that authority ? a. while he was yet upon earth , he gave laws unto his church , for the regulation of the lives and actions of those who should become members of it . mat. vii . 24 , 26. these laws he establish'd with the royal sanction of rewards and punishments : mat. vii . 19 , 21. he settled a ministry , for the conduct of his church under him : jo. xx . 21 , 22 , 23. he rules in the hearts of the faithful , by his spirit . he has already begun to subdue our enemies , sin , the devil , and death : and he will hereafter utterly destroy them . 1 cor. xv . 24 , 25 , 26. he now sits , in full power , at the right-hand of god , interceeding for us : and , at the end of the world , he will descend from thence with glory , to judge the world , and so put in execution his promises , and threatnings ; by infinitely rewarding those who shall be found to have observed his laws ; and exceedingly punishing those who shall have broken them : mat. xxv . 31 , &c. sect . ix . q. what is that relation which christ is here said to have to god ? a. he is his only son. q. in what respect do you believe christ to be the son of god ? a. he is called so in the holy scriptures upon several accounts : * as he was conceived by the holy ghost of the virgin mary : luk. i. 45 . * as he was anointed by the holy ghost to the office of the messiah : jo. x. 34 . * as he was begotten again of god when he raised him from the dead : act. xiii . 33 . rom. i. 4 . and , lastly , * as being raised from the dead , he was made by god the heir of all things . heb. i. 3 . q. in which of these respects do you here profess to believe , that jesus christ is the only son of god ? a. precisely speaking , in none of them all ; though yet i acknowledge the most of them to be so proper to him , as not to be capable of being applied to any other . but when i here profess christ to be god's only son , i do it upon a much higher , and more excellent foundation ; namely , upon the account of his eternal generation , and that communication which god the father thereby made of the divine nature to him. q. do you then look upon christ to have been made by god partaker of the divine nature ; and so , to have been from all eternity , god , together with him ? a. if i believe the scriptures to give a true account of the nature of christ , so i must believe : for i find the same evidences in them of the godhead of christ , that i do of that of the father . q. what be those evidences ? a. first , they give the name of god to him ; and that in such a manner as plainly shews it is to be understood , in its most proper import , and signification . jo. i. 1 . xx . 28 . rom. ix . 5 . 1 tim. iii. 16 . 1 jo. v. 20 . phil. ii . 6 . secondly , they ascribe the most proper , and incommunicable attributes , of god to him. such as omnipotence ; jo. v. 17 . rev. i. 8 . xi . 17 . omniscience : jo. xvi . 30 . xxi . 17 . luk. vi . 8 . comp . jo. ii . 24 . rev. ii . 23 . immensity : jo. iii. 13 . mat. xviii . 20 . xxviii . 20 . jo. iii. 13 . immutability : heb. i. 11 , 12. xiii . 8 . and even eternity it self : rev. i. 8 , 17. xxii . 13 . prov. viii . 22 . mich. v. 2 . isa. ix . 5 . to him , thirdly , they ascribe such works , as can belong to none that is not god. the creation of the world : jo. i. 3 , 10. col. i. 16 . heb. i. 2 , 10. the preservation of it : heb. i. 3 . miracles : jo. v. 21 , 36. vi . 40 . the mission of the holy ghost : jo. xvi . 7 , 14. xiii . 26 . and , in short , all the works of grace , and regeneration : jo. v. 21 . x. 16 . xiii . 18 . act. xvii . 31 . xx . 28 . eph. v. 26 , &c. add to this , fourthly , that he is there shewn to be honoured as god : jo. v. 23 . heb. 1.6 . prayer fs made to him : act. vii . 59 . 1 cor. i. 2 . faith , and hope are directed to be put in him : jo. xiv . 1 . psal. ii . 12 . praises and thanksgivings are given to him. jo. xiv . 1 . rev. iii. 5 . glory , and honour , are rendred to him. rev. v. 13 . compare iv . 11 . and no wonder ; since , lastly , the nature of god is therein also expresly ascribed to him : heb. i. 3 . phil. ii . 6 . col. ii . 9 . compare col. i. 15 , 19. q. but if christ , therefore , be god , as well as the father , how can he be called the son of god ? a. because he received his divine nature from the father ; who is the beginning , and root , of the divinity ; and has communicated his own essence to christ : who , therefore , though he has the same nature , and so , in that , is equal with the father ; yet is he in order after him ; as being god of god. q. how does it appear that christ received his divine nature from the father ? a. it can only be known by that revelation which god has made of it in the holy scriptures : where he is , for this reason , said to be the brightness of his glory , and the express image of his person , heb. i. 3 . the image of the invisible god : col. i. 15 . 2 cor. iv . 4 . to be from god : jo vii . 29 . to have life from the father : jo. v. 26 . and the like . and upon this account it is , that our saviour himself says , that the father is greater than he : jo. xiv . 28 . that he can do nothing of himself , but what he seeth the father do : jo. v. 18 , 19. or if this be not yet plain enough ; they tell us farther , in express terms , that he is the begotten , and the only begotten , son of the father , jo. i. 14 , 18. iii. 16 , 18. heb xi . 17 . 1 jo. iv . 9 . v. 1 . q. but will not this make the holy ghost , as much god's son , as christ ? and how then is christ his only son ? a. in matters of this kind , which are so far above our capacities , and of which we know nothing , but what god has been pleased to reveal to us , we must speak , as god , in his word , has taught us to speak . now the scriptures no where call the holy ghost , the son of god ; nor god , the father of the holy ghost : and therefore though we know not what the precise difference is , yet because the proper act of a father is to beget ; we say that christ received his divine nature from god by generation ; but of the holy ghost we say , as the scriptures do , that he proceedeth from the father : jo. xv . 26 . and is the spirit not of the father only , but of the son also . gal. iv . 6 . rom. viii . 9 . phil. i 19. 1 pet. i. 11 . q. what is the last respect in which our saviour is here represented to us ? a. his relation to vs : ovr lord . eph. iv . 5 . 1 cor. viii . 5 . rev. x. 6 . q. how is christ ovr lord ? a. as he is god , together with the father ; and as by him god created the world ; so has he the same original right of dominion with him , and is lord of all his creatures . q. is there not some other ground for this title , and which restrains it in a particular manner to mankind ? a. yes , there is : inasmuch as by his coming into the world , and dying for us , he redeemed us from death , and so became our lord , by virtue of that purchase which thereby he made of us. q. when did christ begin , in this respect , to be our lord ? a. he entred , in part , upon this authority before his death , though not without respect to his dying for us : as is evident from his publishing his gospel ; abrogating the law ; and setting out the conditions of life and death to mankind . hence , before his death , he asserted to himself the power to forgive sins : mat. ix . 2 , 6. but the full exercise of his dominion , he entred not upon till after his resurrection ; when , as himself declared to his apostles , mat. xxviii . 18 . all power in heaven and earth was given unto him. see eph. i. 20 , 21. q. how long will christ continue , in this respect , to be our lord ? a. christ will continue to be our lord for ever ; and of his kingdom there shall be no end : luk. i 32 , 33. but then as the subject matter of a great part of that authority which he now exercises over his church , is proper only to the present state of it , and will determine at the day of judgment ; so will all the farther exercise of such authority cease together with it . christ , as mediator , must reign , till he has put all his enemies under his feet ; till sin , death , the devil , and all wicked men , shall be destroy'd ; and all his faithful servants , be delivered from the power of them . psal. cx . 1 . 1 cor. xv . 25 . but that being done , christ will deliver up this authority , to god , even the father : 1 cor. xv . 24 . nevertheless , still , as god-man , he will continue to reign with , and over , his saints , to all eternity , in heaven : and so make good what daniel foretold concerning him , dan. vii . 14 . that his dominion is an everlasting dominion ; which shall not pass away ; and his kingdom that which shall not be destroyed . sect . x. q. what does your creed teach you farther to believe concerning our lord jesus christ ; in the following articles which relate to him ? a. all such matters as are necessary to be known , and believed by us , with relation to the great work of our redemption , which was accomplish'd by him. q. by what means did christ accomplish the redemption of mankind ? a. by giving up himself to the death upon the cross for us. 1 pet. i. 18 , 19. q. how could christ , whom you believe to be god , die ? a. he took upon him our nature , he became man , like unto one of us ; and being found in fashion as a man , he yielded up himself to death , even the death of the cross for us : phil. ii . 7 , 8. act. xx . 28 . q. after what manner was christ made man ? a. not by the conversion of his divine nature into the humane ; nor by any confounding of the two natures together : but by vniting our humane nature to his divine ; after a singular manner , and such as cannot be perfectly express'd by us. q. were then two distinct natures , the divine and humane , vnited together in christ ? a. yes , there were : and that in such wise as to make the same jesus christ , by the distinction of the two natures , in the vnity of the same person ; become truly , and really , at once , both god , and man. q. how was christ made man ? a. he was conceived by the holy ghost , and born of the uirgin mary . q. how could christ be conceived by the holy ghost ? a. not by the communication of any part of his own substance to him ; but as that blessed spirit set nature on work , and took away the need of any human concurrence to his production : and as , having thus prepared a body for him , of the substance of the virgin ; he breathed into it a most perfect , reasonable soul. q. wherefore was it needful for the holy ghost to do this ? a. both for the honour , and purity of our blessed saviour : † that so he might come into the world free from all tincture of sin : * and also , that by the extraordinariness of his birth , he might fulfil the prophecies , which god had before deliver'd concerning it . q. how was christ born of the virgin mary ? a. the substance of his body , was derived from that of the blessed virgin : he grew in her womb ; and at the full time of her delivery , she brought him into the world : and upon all these accounts , she was as much his mother , as any other woman is mother of the child that is born by her. q. had our saviour then a real body , like unto one of us ? a. he had both a real humane body , luke xxiv . 39 . 1 jo. iv . 2 , 3 and rational soul ; mat. xxvi . 28 . luk. xxiii . 46 . and was in all things like unto us , only without sin. heb. ii . 17 . iv . 15 . q. wherefore do you give the title of virgin , to the mother of our lord ? a. to testify our belief , that in the production of our saviour she had no knowledge of any man , but was at once a mother , and a virgin : not to determine any thing of her condition afterwards ; though we piously suppose , and it has been generally received , that she still continued , as she then was , a virgin. q. should not this relation of the blessed virgin to our saviour , oblige us to pay a more than ordinary respect to her ? a. no doubt it should : and therefore it will become us always to mention her with honour ; to imitate her vertues ; and to give thanks to god , for that extraordinary favour which he was pleased , to bestow upon her , that she should be the mother of our lord. luke . i. 48 . q. what think you of that worship , which , upon this account , is paid to her , in the church of rome ? a. as of the grossest idolatry that , it may be , was ever committed in the world : such as no good christian can think of without horrour ; nor any one partake of , without the hazard of his salvation . q. what is that worship , of which you speak such hard things ? a. it is the most proper worship of god. * they pray to her in all their religious service : * they put their trust in her : they rely upon her for * grace , and * salvation : * they consecrate particular offices of devotion to her : * they erect societies to her honour : * they depend more on her mercies , than christs ; and * recur much oftner to her , than to him , for pardon , and forgiveness . sect . xi . q. you said , that the end of christ's being born of the virgin mary , was , that he might thereby be in a capacity of dying for us : tell me , therefore , how did christ do this ? a. he suffer'd under pontius pilate ; was crucified , dead , and buried . q. who was pontius pilate ? a. he was governor of judaea , under tiberius the roman emperor , at the time of christ's death ; and condemn'd our saviour to be crucified . q. why do you take notice of the person under whom christ suffer'd ? a. for several reasons . 1. to fix the time of his suffering , which had been particularly foretold by the prophet daniel , 490 years before it came to pass . 2. to shew that at that time the sceptre was departed from judah , and so the time of jacob's prophecy , concerning the coming of the messiah , accomplish'd . and , 3. to account for the manner of christ's death ; which was also extraordinary , and foretold by the prophets : crucifixion being not a jewish , but a roman , kind of punishment . q. how came pontius pilate to condemn our saviour to this death ? a. he did it to satisfy the importunity of the jews , after having plainly declared , that he was not worthy to die . mat. xxvii . 24 . luk. xxiii . 14 , 15. . q. what do you observe from this ? a. the same which the providence of god evidently design'd to declare by it ; viz. that christ suffered for our sins , not for any evil that himself had done . q. did christ suffer any thing before his crucifixion ; that you say , first , he suffer'd ; and then that he was crucified ? a. yes , (a) very much : he was betray'd by one of his own apostles , was deny'd by another ; * was forsaken by them all. ‖ he was accused as a rebel , and false-prophet by the jews ; † was evil-intreated by the souldiers ; hurried from the chief priests to pilate ; thence to herod ; from him back to pilate again . he was blind-folded ; buffeted ; scourged ; crown'd with thorns ; spit upon : he carry'd his own cross through the city : and besides all this , underwent that inward grief , and anguish of mind in the garden , which much surpass'd all that he endured upon mount calvary . mat. xxvi . 37 , 38. mar. xiv . 33 , 34. q. wherefore was christ crucified ? a. to fulfil both the types , and prophecies , concerning his death . gen. xxii . 6 . numb . xxi . 9 . comp . jo. iii. 14 . psal. xxii . 17 . zach. xii . 10 . and , in the next place , to deliver us from the curse of the law , by making himself a curse for vs. gal. iii. 13 . q. how did christ suffer all this ? a. only in his * humane nature : his body bore all the inflictions of the jews , and souldiers , without : his soul was the seat of all his fears , and horrours , and pains , which he felt within . the † divine nature only gave worth , and value , to what the humane bore . the same person was god , and man , who underwent all this : but the man only suffer'd ; the divine nature , neither did , nor could suffer any thing . q. wherefore to his being crucified , do you add , that he died ? a. because though crucifixion 〈◊〉 was capital punishment , and extended unto death , yet it was not necessarily , in its self , mortal . so that christ might have been crucified , and yet for all that , not have died. q. was it necessary to our redemption , that christ should die ? a. it was : for the wages of sin is death : rom. vi . 23 . and without shedding of bloud there could be no remission : heb. ix . 22 . and therefore we could not have been deliver'd from death , on any other terms , than by christ's dying in our stead . whereas by dying , he has made a full satisfaction for our sins ; has taken away the sting of death ; and conquer'd him who had the power of death , that is , the devil . heb. ii . 14 . ix.x. rom. v. 6 , 8. 1 cor. xv . 55 , 57. q. how was christ's body disposed of , after he was dead ? a. it was decently , and honourably buried , by joseph of arimathea , and nicodemus , principal men among the jews ; and that according to the prophecies of god to that purpose . mat. xxvii . 60 . mar. xv . 46 . jo. xix . 38 , &c. comp . psal. xvi . 9 . isa. liii . 7 , 8. q. what became of his soul , while his body lay in the grave ? a. he therein descended into hell. psal. xvi . 10 . act. ii . 31 . q. what does the word hell signify ? a. it is diversly used in the holy scriptures . sometimes it signifies the (a) grave : (b) sometimes the state of the dead : and sometimes ( especially in the new testament ) it denotes the (c) place of the damned , wherein they are to be tormented for ever and ever . q. in which of these significations do you here understand it ? a. in the first it cannot be taken : for of the burial of christ's body there was mention before ; and a soul cannot go into the grave . neither can it be taken in the last ; for christ finished all his sufferings on the cross : jo. xix . 30 . and had nothing to undergo in the place of torments . q. but might not christ descend thither , to triumph over the devil in his own place ? or to deliver from thence , all such as should there believe in him ? a. something of this , i confess , has been suggested ; but without any sufficient arguments to support it . q. what then do you take to be the true meaning of this article ? a. it is evident that it must refer to the place whither christ's soul went in its state of separation : acts ii . 31 . now what that place was , seems clearly pointed out to us in the holy scriptures . for , first , our blessed saviour promised the penitent thief , but a little before his death , that that day he should be with him in paradise : luk. xxiii . 43 . and , secondly , as he was expiring , he gave up the ghost , with these words , father , into thy hands i commend my spirit . christ therefore having now finish'd his passion , expired upon the cross. his body was laid in the sepulchre ; his spirit return'd unto god that gave it ; and together with the soul of the penitent thief , was carry'd by the holy angels into paradise , where the souls of the righteous rest till the day of the resurrection . and from thence it return'd on the third day , and was again reunited to its body , as ours also shall be , at the day of judgment . q. what is your opinion of the limbus patrum , or prison , in which those of the church of rome suppose the souls of holy men , who dyed before the time of christ , to be shut up : and to deliver whom , they say , our saviour now went down thither ? a. as of a meer fiction , for which there is not the least ground in scripture , ‖ but much to the contrary ; and fit to keep company with their other dream of purgatory since . sect . xii . q. was christ to continue always under the power of death ? a. no , but the contrary was foretold concerning him : that god would not leave his soul in hell , nor suffer his holy one to see corruption . psal xvi . 10 . acts ii . 31 . q. how was he deliver'd from the power of the grave ? a. he rose again the third day from the dead . q. how do you understand these words ? a. that upon the third day after his death , his soul and body , which had been separated from one another , were , by the mighty power of god , brought together again , and vitally united to one another . and so the same jesus who was dead , became again alive ; or , as it is in my creed , rose again the third day from the dead . q. did christ raise himself from the dead ? a. i before said , that he was raised by the mighty power of god : nor could any thing less than a divine power have done it : eph. i. 19 , 20. yet as christ was god , as well as man , so he did also , upon that account , concur to his own resurrection . and thus the scripture tells us , jo. ii . 19 . destroy this temple ( says christ to the jews ) and in three days i will raise it up . jo. x. 17 , 18. therefore doth my father love me , because i lay down my life that i may take it up again . no man taketh it from me , but i lay it down of my self : i have power to lay it down , and i have power to take it again . which is also , by the way , another evident argument to prove that christ is god. q. how does it appear that he did thus rise from the dead ? a. by the testimony of those who were eye-witnesses of it : and saw him first cruelly put to death , and afterwards beheld him alive again . q. are the persons who give testimony hereunto , such as may be securely rely'd upon , in a matter of this moment ? a. they are : for , first , we have the testimony of his most bitter enemies , as well as of his friends , to prove his death : mar. xv . 39 , 44 , 45. mat. xxvii . 62 , &c. nor will the sufferings which he underwent , permit us to doubt of it : jo. xix . 33 , 34. and , secondly , as for his being alive after ; the jews , who set a guard upon his sepulchre , on purpose to prevent his being stollen away , and the pretence of his resurrection , which they were afraid his disciples had design'd to raise thereupon , yet could not deny , but that in despight of all their care , he was gone out of the sepulchre ; and what was become of him they could not tell . mat. xxvii . 62 , &c. xxviii . 11 , &c. q. but what positive witness have you , of his being alive after his crucifixion ? a. we have the † witness of his * apostles ; of his * disciples ; of above * five hundred persons , who saw him , and conversed with him ; and many of which died for the testimony which they gave unto it : none ever went back from it . we have besides this , the witness * of ‖ angels : the witness * of a (a) persecutor , by this very assurance converted into an apostle . and , lastly , the witness * of (b) god himself ; who , without all dispute , enabled the first preachers of this very article to work wonderful miracles , in confirmation of it ; and thereby as effectually , as could be desired , gave his own evidence to the truth of it . q. why do you add the circumstance of the time of his resurrection ; that he rose the third day ? a. to shew that he rose according to the types , and prophecies , that had gone before concerning him ; and upon the very day that he himself had foretold he would rise . jon. i. 17 . ii . 10 . compare mat. xii . 38 . — mat. xvi . 21 . jo. ii . 19 , 20. q. how does it appear that it was the third day on which he rose ? a. * he suffer'd on the sixth day , being our friday , between nine and twelve a clock in the morning : † he rose on the first , commonly called , our sunday morning after ; and so was dead , part of friday ; all saturday ; and part of sunday . for the jews computed the day from the evening ; and so saturday night , six a clock , the first day of the week , according to them , began . q. was there any thing remarkable in the day on which he rose ? a. it was the day on which god had before designed he should rise . and therefore , on this day , the sheaf of the first-fruits , by which their harvest was to be consecrated , was lifted up before god , among the jews ; lev. xxiii . 10 . to signify , that christ , our first-fruits , should on this day be raised up by god from the dead ; and so become a surety to us , of our future resurrection . see rom. xi . 16 . 1 cor. xv . 20 , 23. q. what is the special importance of this article to us ? a. it is very great : inasmuch as , first , it does beyond contradiction confirm the divine authority of our blessed lord ; rom. i. 4 . and the truth of our religion : rom. viii . 33 , 34. and , in the next place , does assure us , that the price of our redemption was fully paid by him ; rom. iv . 25 . and is a pledg to us , that as christ was raised from the dead , so shall our mortal bodies be quickned also , by the same spirit of christ , which dwelleth in vs. rom. vi . 5 , 9. viii . 11 . sect . xiii . q. how did our blessed lord dispose of himself , after that he was risen from the dead ? a. he continued upon the earth , forty days , with his disciples , both to confirm them in their belief of his resurrection : jo. xx . 19 , 25 , 27. act. i. 3 . and to instruct them more fully in all those things , which they were afterwards to preach to the world : acts i. 3 . and then , at the end of them ; he ascended into heaven ; where he now sitteth at the right-hand of god , the father almighty . q. after what manner did christ ascend into heaven ? a. he went up visibly in the presence of all his disciples . a cloud came down under his feet ; and he mounted by degrees in it . they follow'd him a long time with their eyes ; till at last having lost sight of him , but yet still looking after him to the place where he passed , two angels appear'd to them , and thus confirm'd them in the truth of what they had seen ; ye men of galilee , why stand ye gazing up into heaven ? this same jesus which is taken up from you into heaven , shall so come in like manner , as ye have seen him go into heaven . acts i. 9 , 10 , 11. q. did christ ascend in the same body , in which he conversed with his disciples , after his resurrection ? a. he did ascend in the same body ; and has assured us thereby , that we shall hereafter be received up thither in our bodies , as well as souls ; and so reign , in both , together with him. q. into what part of heaven did christ ascend ? a. he ascended into the highest heaven ; where god does in a singular manner shew his majesty , and glory . and therefore our creed tells us , that being ascended into heaven , he * sat down at the right-hand of god , the father almighty : where also he shall continue , till he shall come again from thence to judge both the quick , and the dead . luk. xxii . 69 . 1 cor. iii. 1 , 2. q. what do you mean by the right-hand of god ? a. not to represent god under the figure of a man ; nor to intimate any particular ‖ posture of christ above ; though having a humane body , he might well enough be described in it . but , as by the one , i understand a place of power , honour , and authority ; 1 king. ii . 19 . psal. xvi . 11 . xliv . 3 . luk. xxii . 69 . heb. i. 3 , 4. so , by the other , i suppose is meant , the settled possession , and enjoyment of all these : prov. xx . 8 . heb. x. 12 . and the sense of the whole i take to be this ; that christ being ascended up into heaven , was immediately thereupon enstated by god in the full possession of his regal office , and dignity ; and † shall continue to enjoy it , till he shall have finish'd the whole work of our redemption : by bestowing glory , and salvation upon all his faithful servants ; and by finally destroying , in hell-fire , all the enemies of his power and dignity . q. does our saviour do any thing , at present , for us , with god in heaven ? a. yes ; he perfects his priestly office there , by interceding effectually with god for our forgiveness : as the high priest under the law , when he went into the holy place , before the ark , with the bloud of the sin-offering , did thereby finish the propitiation which he was to make , for the sins , and offences , of the people of the jews . rom. viii . 34 . 1 tim. ii . 5 . heb. ix . 11 , 12 , 24. 1 jo. ii . 1 . sect . xiv . q. how long shall our saviour christ continue to sit , and intercede for us , at god's right-hand ? a. till the end of the world : which being come , he shall return from thence with glory to iudge both the † quick and the dead . acts iii. 21 . the heavens must receive him till the times of restitution of all things . and then , this same jesus , which was taken up into heaven , shall so come in like manner , as he was seen to go into heaven . acts i. 11 . q. what do you mean by that phrase , the quick , and the dead ? a. by the quick , i understand those who shall be found alive on the earth at the day of judgment : 1 cor. xv . 51 . 1 thess. iv . 15 . by the dead , those who shall have before departed out of this life . and i make mention of both to shew , that all men shall be judged ; and that ‖ christ shall be the judge of all. acts x. 42 . 2 cor. v. 10 . 2 tim. iv . 1 . 1 pet. iv . 5 . q. do you then believe that there shall be a general day of judgment , to the whole world ? a. i do believe there shall be such a day , and that most solemn , and terrible : mat. x. 15 . xi . 22 , 24. xii . 36 . jo. v. 22 , 25. acts xvii . 31 . rom. ii . 5 , &c. 2 pet. ii . 9 . iii. 7 , heb. vi . 2 . ix . 27 . 1 jo. iv . 17 . jude 6. * wherein , first , the angels shall sound the trumpet ; at the voice of which , all that are in the graves shall arise , and come forth , and be gather'd together into one certain place : † then our saviour shall come down in the clouds of heaven , with power and great glory ; and the books shall be open'd , and the judgment sit ; and every man be judged out of the things which are written in those books , according to his works . see mat. xxv . 31 . comp . mat. xxiv . 30 . q. after what manner shall this judgment be transacted ? a. the particular manner is unknown to us : yet this we are told , that we shall then be call'd to an account for all that we shall have done in the whole course of our lives here on earth . every evil work ; every foolish , and wicked word ; every secret thought , shall be brought to light . nothing that we now covet the most to hide , but shall be then disclosed . and we shall be either acquitted , or condemn'd , according to what we shall have done , whether it be good , or whether it be evil. eccles. xii . 14 . 1 cor. iv . 5 . 2 cor. v. 10 . mat. xii . 36 . rom. ii . 5 . rev. xx . 12 . q. shall there be any particular method observed , in the proceedings of this judgment ? a. yes , there shall : for , first , the ‖ just shall be raised , and judged , and acquitted ; and caught up into the air , at some convenient distance from the earth , where , with the holy angels , they shall fill up the retinue of our blessed saviour . then the * wicked shall be raised , and brought to judgment : and being condemn'd , not only by christ , and his saints , but by the sentence of their own consciences , they shall , together with the devils , † be driven away by the angels thereunto appointed , into their place of torments . which being done , our saviour shall , together with all his saints , return triumphantly to heaven , and there reign in glory at the head of them for ever , and ever . mat. xxv . 1 thess. iv , &c. sect . xv. q. what does the third part of your creed contain ? a. it contains all that is needful to be known , and profess'd by us , with relation to the holy ghost . q. what do you account needful to be believed concerning him ? a. not only that there is a holy ghost ; but that he is the third person in the ever-blessed trinity ; and partakes , as such , of the same divine nature , with the father , and the son. q. how does this appear ? a. by the plain testimony of the holy scriptures ; by which alone we are capable of knowing any thing , in these matters . now those sacred writings evidently speak of him , not only as a person ; but as a divine person ; and that distinct both from the father , and from our lord jesus christ. q. wherein do the holy scriptures speak of this blessed spirit , as of a person ? a. * they give him the proper names of a person : god ; acts v. 3 , 4. lord ; 2 cor. iii. 17 . the spirit ; 1 sam. xvi . 14 . jo. xvi . 13 . the comforter ; jo. xiv . 26 . xvi . 7 , &c. * they ascribe to him the properties of a person ; vnderstanding , 1 cor. ii . 11 . will , 1 cor. xii . 11 . * they represent him as doing personal acts : he is sent ; he cometh ; goeth ; heareth ; teacheth : jo. xiv . 26 . xv . 26 , 27. jo. xvi . 7 , 13 , &c. is tempted ; resisted ; grieved : eph. iv . 30 . speaketh ; commandeth ; intercedeth : acts x. 19 . xiii . 2 . rom. viii . 26 . * they join him with those who are confessedly persons ; viz. god the father , and our lord jesus christ. in the form of baptism : mat. xxviii . 19 . in st. paul's wish for the corinthians : 2 cor. xiii . 14 . in st. john's catalogue of witnesses : 1 jo. v. 7 . they oppose him to such spirits , as we all allow to be persons : 1 sam. xvi . 14 . * they represent him under personal apparitions : mat. iii. 16 . acts ii . 3 . and by all this undoubtedly assure us , that he is a person . q. by what arguments from the holy scriptures do you prove , that he is a divine person ? a. by the same by which i before shew'd the son so to be . they ascribe to him the names of god : acts v. 3 , 4. 2 cor. iii. 17 . the attributes of god : heb. ix . 14 . psal. cxxxix . 7 . job xxvi . 13 . the honour of god. they tell us , that he is the spirit of god : 1 cor. ii . 11.17 . that a sin may be immediately committed against him : mat. xii . 31 . that his dwelling in us , makes our bodies the temples of god : 1 cor. iii. 16 . that christ , by being conceived by him , became the son of god : luke i. 35 . they teach us to baptize in his name , together with those of the father , and son : mat. xxviii . 19 . and shew us even st. paul himself paying a religious invocation to him : 1 thes. iii. 12 , 13. 2 thes. iii. 3 , &c. q. how do you prove him not only to be a divine person , but a person distinct both from the father , and the son ? a. he proceedeth from the father ; and therefore is not the father : jo. xv . 26 . he is sent by the son ; and therefore is not the son : jo. xvi . 7 , 15. he is sent , sometimes by the father , in the name of the son ; and sometimes by the son , from the father ; and therefore is neither the father , nor the son : jo. xiv . 26 . xv . 26 . q. but did not you before say , that there is but one god ? and how now do you say , that the father is god , the son is god , and the holy ghost is god ? a. that there is but one god , the holy scriptures plainly declare ; and even reason it self confirms it to us. and yet the same scriptures as plainly declare , every one of these three to be god. and the only way we know of reconciling these two , seemingly contrary , assertions ; is to say , that these three partake of one , and the same divine nature , communicated from the father , to the son ; and from both to the holy ghost : and that therefore they together make but one god. q. how can it be possible that three distinct persons , should so partake of the one , divine nature , or essence , as all together to make but one god ? a. that is not my concern to determine : this i am sure , that if the scriptures be ( as we all allow that they are ) the word of god , what they plainly deliver must be true , because it is , in effect , delivered by god himself ; who can neither be himself deceived , nor will deceive me. now that they deliver both these propositions to me ; that the father is god , the son is god , and the holy ghost is god : and yet , that there are not three gods , but one god : i am as sure , as i can be of any thing that is spoken , or written , for my understanding . that therefore both these assertions are true , and credible , i am sure . but how , or after what manner , i am to understand them , so as to remove all shew of contradiction in them , this the holy scriptures have not revealed ; nor do i therefore presume to pronounce any thing , more particularly , concerning it . q. why then do you say that they are three persons , and but one , in the divine essence ? a. because i know not how better to express the vnity , and distinction of them ; and they are terms which the church has long received ; and i see no reason to depart from them , unless i knew of some better , and more apt expressions , to use in their stead . q. is there any thing farther needful to be known , concerning the holy ghost ? a. yes , there is ; and that is with relation to his office : that it is he who sanctifieth me , and all the elect people of god. q. how is it that the holy ghost does this ? a. he regenerates us at our baptism : jo. iii. 5 . tit. iii. 5 . gal. v. 15 . he vnites us unto christ : 1 cor. xii . 12 , 13. 1 jo. iii. 24 . co-operates with us in all our religious vndertakings : 2 cor. ix . 5 . he illuminates our vnderstandings : psal. cxix . 18 . acts xvi . 14 . disposes our wills : phil. ii . 12 . settles us in the faith of christ : eph. ii . 8 . phil. i. 29 . heb. iv . 2 . enables us to fulfil our duty : rom. viii . 14 . gal. v. 16 . helps our prayers : rom. viii . 26 , 34. 1 jo. v. 14 . fortifies us against temptations : 1 cor. x. 13 . and carries us through all the dangers , that either our own weakness , or the cunning , and malice of the devil , may raise against us ; to draw us away from , or hinder us in our duty . phil. i. 6 . 1 cor. . i.8 . 2 cor. i. 22 . eph. iv . 30 . q. will the holy ghost alone do all this for us ? a. no , but we must use our own endeavour , if ever we mean to be assisted by him . it is by the grace of the holy spirit alone , that we are able to do those things which god , and our duty , require of us. but that grace is not to exclude , but to assist and perfect our own endeavours ; and to enable us thereby to do that , which , without it , we should never have been able to have done . phil. ii . 12 . work out your own salvation with fear and trembling : for it is god which worketh in you , both to will , and to do , of his good pleasure . q. by what means may we obtain this help of the holy spirit ? a. by fervent prayer to god for his grace : luke xi . 9 . and by a diligent care to use that portion of it , whatever it be , which god hath given us , to his honour , and service : mat. xiii . 12 . xxv . 29 . and upon our doing of which , not only that grace which we have already , shall be sure to be continued to us , but greater degrees shall be added to it . 2 pet. iii. 18 . q. are these the only ends for which the holy spirit was given by christ , to his church ? a. no ; his operations are very many , and can hardly be particularly enumerated . he not only regenerates , and sanctifies us ; disposes us to our duty ; and fortifies us against temptation ; but moreover , directs us in our doubts ; comforts us in our afflictions ; supports us in our troubles ; arms us against the fear of death ; gives us strength , and courage , in trials and persecutions : and , in such cases as he sees needful , seals our souls , with such an inward sense , and assurance of god's favour , as makes us firmly satisfied of our future , everlasting , salvation . rom. v. 5 . viii . 14 , 17. 2 cor. i. 22 . eph. i. 14 . gal. iv . 6 . q. how long shall the holy ghost continue thus to comfort , sanctify , and guide , the faithful ? a. as long as there shall any faithful remain in need of his assistance : which because there will be to the end of the world , therefore christ has promised , that he shall also , till then , continue to conduct , and govern , his faithful servants . jo. 14.16 . mat. xxviii . 20 . sect . xvi . q. what does the fovrth , and last part of your creed relate to ? a. to the church of christ : its duty and privileges here ; and its future hope of glory and immortality hereafter . q. what is the first thing which you are taught to believe concerning christ's church ? a. that there is a holy catholick church . q. what is that church , of which this article speaks ? a. it is the vniversal church of christ ; the general assembly of all those , who from the time of the first publishing of the gospel , to this day , have believed in christ ; or shall hereafter profess his faith , to the end of the world. q. how can such a church be the object of our faith ? a. not as to that part of it which we see , and communicate with ; but chiefly in these two respects . first , as we believe , by the word of god , that those who have gone before us , in the true faith of christ , and the fear of his holy name , though out of all visible communion , at present , with us , do yet live to god ; and are still members of christ's church , though in a different state from us ; and shall , together with us , be gather'd into one glorious society at the last day . and , secondly , as , upon the same grounds , we do also farther believe , that in all the ages yet to come , to the end of the world , christ shall continue to have a church upon earth ; so that no power of men , or malice of the devil , shall ever be able utterly to root it out , or to destroy it . q. how can a society , consisting of such different members , and those at so great a distance , both in time and place , from one another , yet all together make but one church ? a. because how different so ever the members of this church may otherwise seem to be ; yet they are all * united together under one head , the lord jesus : * are * sanctified , and ruled , by the same holy spirit : * endued with the same love to god , and towards one another : * live by the same laws : * profess the same faith : * partake of the same sacraments : * have the same hope of salvation set before them : * worship the same god , by the same advocate , and saviour jesus christ : and ( as to what concerns all the true , and lively members , of this society ) * shall one day be gathered together into one actual place , and portion ; in the glorious kingdom of god for ever . q. wherefore , do you give this church the title of catholick ? a. upon several accounts , but chiefly these two : first , to distinguish it from the jewish church ; which was confined to a certain people ; and was to continue , but for a certain time : whereas the christian church takes in all mankind ; and is to last to the end of the world. psal. ii . 8 . acts x. 34 , 35. mat. xxviii . 19 . mark xvi . 15 . luk. xxiv . 47 . 1 cor. xii . 13 . and , secondly , to shew that in this creed , which comprehends what is to be believed by all christians ; we profess not our faith of any one , determinate , church ; which may cease , and fail ; ( such as the church of england , or church of rome ; ) but of the catholick , or vniversal church of christ ; as that which shall never fail ; and to which , alone , the promises of god belong . q. may not any one , determinate church , be called the catholick church . a. no , it may not ; any more than london may be called england ; or england , the whole world. the catholick church , is the vniversal church ; and that neither ours , nor any other particular church is ; nor , whilst there are more such christian churches in the world , can be . but , a catholick church , a particular church may be called : and such ours is ; though that of rome , i doubt , will hardly be able to make a good pretension to this title , any more than to the other . q. do you make a difference then , between a catholick church , and the catholick church ? a. there is certainly a wide difference between them . the catholick church , is , as i before said , the whole church . but a catholick church , implies no more than a sound part of it ; a church in communion with the catholick church of christ , in opposition to the conventicles of hereticks , and schismaticks : who , whatsoever they may pretend , are really no parts of the catholick church ; nor shall be consider'd by christ , as such . q. whom do you account hereticks , and schismaticks ? and how does it appear that they are not parts of the catholick church ? a. the catholick church , is that church which professes the true faith which christ , and his apostles deliver'd to it ; and that , if not free from all errour whatsoever , yet without any such errours , as destroy the foundation of that doctrine , which was committed to its custody . now a heretick is one , who not only errs in some matters of lesser moment , but in matters of such consequence , as subvert the very foundation of christianity . but he who does this , can never be a member of that church , whose doctrine he not only does not receive , but rejects : and who by his errours destroys that very faith , by which alone he can be intituled to the character either of a true disciple , or a sound member of christ's church . q. but why may not schismaticks be accounted true members of christs church . a. because none are schismaticks but such as forsake , and cut themselves off from , the communion of the catholick church . now it is a contradiction that those should continue members of the catholick church , who by their own voluntary departure from it , have renounced the communion of it . q. do you look upon the church of england to be a true part of the catholick church ? a. it certainly is : inasmuch as it professes the true catholick faith , deliver'd in the holy scriptures , and drawn up in the creeds of the church ; and , by the most ancient councils , acknowledged to be sufficient to denominate those who profess'd according thereunto , to be truly catholick christians : and also holds communion with all such churches as profess the same faith ; and , as far forth , as they do so . q. what is your opinion of the church of rome , in this particular ? a. that she is both schismatical , and heretical . schismatical ; in cutting off all others from her communion , who will not profess her errors , and submit to her vsurp'd authority : heretical ; in professing such doctrines as quite destroy the foundations of christianity ; and are inconsistent with that truth , which yet she pretends to maintain . q. in what respect do you believe the catholick church to be holy ? a. as both the * end of christ in gathering of it ; the * rules he has given to it ; the * promises he has made it ; * it s sacraments , * ministry , all its * ordinances , were design'd to make it holy. but especially , as * all those who are indeed the faithful members of it , are actually sanctify'd by the grace of the holy spirit : and so are truly , though imperfectly , holy , now ; and shall be made altogether holy , and without spot , hereafter . eph. 5.25 . sect . xvii . q. what is the first duty , or privilege , belonging to those who are members of christ's church ? a. the communion of saints . q. what do you mean by saints ? a. though the word , in our language , be more restrain'd ; yet in that , in which this creed was composed , it may indifferently denote either holy persons , or holy things : and this article may very well be extended to both of them. q. whom do you mean by holy persons ? a. though all christians in general , are so called in scripture ; and we are charitably to presume that all such are holy persons : yet , by saints , we are most properly to understand , such as answer the end of their calling , by a lively faith , and a holy conversation ; in which two , the gospel-saintship seems to consist . q. with whom , and in what things , do you believe such persons to have communion ? a. i believe that all the true members of christ's church , have a right of fellowship , or communion , with god the father , and our lord jesus christ ; as they are received into covenant by the one , through the death , and passion , of the other . ‖ i believe that they have a fellowship with the holy ghost , by his dwelling in them , and sanctifying of them. * i believe that they have fellowship with the holy angels ; who both minister unto them in their exigencies , and have a most tender , affectionate concern for them. † i believe that they all have a fellowship with one another , as * members of the same mystical body of christ ; * professors of the same faith ; * heirs of the same promises ; * guided by the same spirit ; and * governed by the same laws : and i believe that they ought , as living members , * to have a fellowship of love , and charity , also towards each other . and , lastly , i believe that they have a right of communicating in all the ordinances of the gospel : in the prayers of the church ; in the ministry of the word and sacraments ; and whatsoever else hath been ordain'd by christ , or establish'd in the church , for the common good , and benefit , of all the members of it . q. do you not , by this account of the present article , utterly shut out those from any part in it , who yet are most commonly called saints ; i mean , such as have departed this life in the fear of god , and the faith of jesus christ ? a. no , by no means : i believe them to partake in this communion also ; as they are still living members of christ's holy catholick church . and therefore i believe , that they have a fellowship , no less than we , with god , and christ. that they are sanctified by the same spirit ; are visited by the holy angels ; have some kind of fellowship with one another ; and with vs also , however separated , by death , from us. q. wherein do you suppose their fellowship with us to consist ? a. i look upon the case to be much the same with us , as it is with members of the same civil society upon earth ; when they are , in a foreign country , far distant from one another . * we are members of the same church ; * vnited to the same head ; * sanctified by the same spirit ; * heirs of the same promises ; * shall , in a little time , be in the same place , and state ; and when the end of the world comes , * we shall all be translated to the same glory and happiness , in god's heavenly kingdom . q. to what offices of communion does this belief oblige us , at present , towards each other ? a. to the members of christ's church still living , it obliges us to love and charity ; to mutual prayers for , and help of , each other ; in all such things as may promote the salvation of us all . how the saints departed maintain communion with us , we cannot tell . probable it is that they do , in general , pray for us , as it is certain they wish well to us. but for our selves , who are yet here on earth ; we must bless god for the grace he was pleased to bestow upon them ; and by which they were delivered from the sins , and temptations of this evil world ; and enabled faithfully to serve him unto the end. we must set before us their examples , and imitate their vertues . we must account of them as living members of christ's body ; and be not only ready , but desirous , to go to them , whenever it shall please god to call for us. we must take care decently to dispose of their bodies ; and faithfully to fulfil , as much as in us lies , what they have left in trust with us , to be done for them after their departure . q. what think you of that honour which is paid to them in the church of rome ? a. it is not only vain , and without all warrant from god's word ; but is indeed superstitious , and idolatrous . to pray to any creature , and he at a vast distance from vs ; in the house of god ; with all the outward marks of adoration ; nay , and oftentimes , in the same words , and in the same breath , that we pray to god ; and that , lastly , with a confidence that the person so pray'd to , can hear our prayers , and answer our desires ; being evidently to give to the creature the honour due to the creator ; which cannot be done without the peril of idolatry . sect . xviii . q. what is the next privilege which you believe does , of right , belong to those , who are the members of christ's church ? a. the forgiveness of sins . q. what is sin ? a. it is the transgression of god's law , 1 jo. iii. 4 . whether by our omitting to do what that required us to have done ; or by our doing any thing contrary to its commands . q. what mean you by the law of god ? a. the will of god , howsoever made known to us ; whether by the light of our own consciences , or by the declarations of his word ; especially that which is deliver'd to us , in the books of the new testament . q. how does god forgive sin ? a. he washes away the stain of it by his sanctifying grace ; r and remits the punishment of it ; for the sake , and through the merits , and mediation of jesus christ , our saviour . q. what assurance have we that god will thus forgive us our sins ? a. the covenant of the gospel is founded upon the promise of it : so that if we believe that christ died for our sins , we must also believe that god , for christ's sake , will forgive all those , who truly repent of their sins . luk. xxiv . 47 . acts v. 31 . xiii . 38 . xxvi . 18 . eph. iv . 32 . q. is this the peculiar privilege of the church of christ ? a. so the scriptures tell us : there being no other name under heaven given among men , by which we must be saved , but only that of the lord jesus . acts iv . 12 . q. from whom is this forgiveness to be sought ? a. who hath power to forgive sins but god only ? mark ii . 7 . of him therefore it must be sought , in the name of jesus christ. q. but has not christ left a power with his church to forgive sins ? a. he has left with his church a ministerial power , to declare forgiveness of sins , to all such as truly repent of them , and believe in him . and when the ministers of his word , are called in to the assistance of sick , or scrupulous persons ; they may , upon the supposition of a true repentance , pronounce , in god's name , the pardon of their sins to them . but in this they only deliver the sentence of god ; which , if the sinner be truly penitent , god will infallibly make good : otherwise , it will be of no use to them ; because it was erroneously , though charitably , pass'd upon them. q. but does not the church of rome , ascribe much more , to the absolution of the priest , than this ? a. yes , it does : nor is this one of the least presumptuous , or least dangerous , of its errours . they tell us , that the sentence of the priest , in this case , is not only declarative , but judicial . and , which is yet worse , they add ; that though a sinner be not affected with such a sorrow for his sin , as would otherwise be sufficient to obtain god's pardon ; yet , by rightly confessing to a priest , his sins shall be forgiven ; and an entrance opened into heaven , by the power of the keys , in absolution . by the former of which , as they usurp upon the prerogative of god. mark ii . 7 . so do they , by the latter , lay a very dangerous stumbling-block in the way of wicked men ; whilst they encourage them to rely on such a sorrow for the forgiveness of their sins , as will certainly fail , and ruin them in the end. sect . xix . q. what is the third privilege promised by god to christ's church ? a. the resurrection of the body . q. shall not all men whatsoever be raised again at the last day ? a. they shall . q. how then is this a privilege of those who are the faithful members of christ's church ? a. because though all men shall be raised , yet not all after the same manner . the bodies of the faithful shall be raised in a most blessed , and glorious state : 1 cor. xv . 42 , &c. they shall be perfected in all their parts , and qualities ; shall be render'd an habitation fit for a glorified soul to dwell in ; and be prepared for the enjoyment of an everlasting felicity . and thus to rise ; in such a state , and for such an end , is certainly a very great benefit , and the peculiar privilege of christ's holy church . q. how then shall the wicked be raised ? a. their bodies shall also be restored to them ; and that in such a state , as to be capable of undergoing for ever those torments which god has prepared for them. but their resurrection shall be to shame , and misery : and what is the blessing of the righteous , shall to the wicked be a means of encreasing their pain , and enlarging their punishment . q. shall we receive the same bodies , we now have , at the resurrection ; or shall some other bodies be prepared for us ? a. the very nature of a resurrection does unanswerably prove , that we shall receive our own bodies ; and the end of it confirms it to us : our bodies being therefore raised , and restored to us , that we may be rewarded , or punish'd , in the same estate both of soul and body , in which we had done things worthy either of reward , or punishment . q. shall all mankind , not only good , and bad , but every single person , of either kind , be raised at the last day ? a. all that ever died shall be raised : jo. v. 20 . 2 cor. v. 10 . but many will be found , at the last day , alive on the earth . now they shall not die , nor , by consequence , rise from the dead . but they shall be changed : that is to say , the men of that age , ( whether good or bad ) shall , by the mighty power of god , be put into the same state with those who being dead , were raised from the dead : and so be brought , with them , before the judgment seat of christ : 1 cor. xv . 51 . 1 thes. iv . 15 . sect . xx. q. what shall follow upon the resurrection ? a. the last , and general judgment of mankind ; which being pass'd , and the sentence pronounced upon every one , according to his works ; it shall immediately be put in execution : the wicked shall go into everlasting punishment , but the righteous into life everlasting . mat. xxv . 46 . q. shall the wicked , as well as the righteous , live for ever ? a. they shall ; if such a state of inexpressible misery , as they shall be condemn'd to , may be called living . for they shall never cease to be ; nor ever cease to be tormented to all eternity . mat. x. 28 . xxv . 41 , 46. xviii . 8 . compare mark ix . 44 . q. how then is everlasting life a privilege of the church of christ ? a. as the resurrection of the body , was before said to be . that life which alone deserves to be so called ; that happy and glorious life , which god has prepared for the faithful in his kingdom ; that is the singular privilege of christ's church , and of the faithful members of it . the other , is rather an everlasting duration ; a state of endless dying , rather than an everlasting life . q. but can it be consistent with the justice , and mercy of god , to punish the temporary , and transient sins of men , with an everlasting state of misery , and sufferings ? a. we must confess it so to be , or say , ( which is as unreasonable ▪ as it would be wicked ) that god will deal unjustly , and unmercifully with sinners , at the last day . for certain it is , that this he has declared shall be the result of their evil-doings . q. why may we not by the everlasting death , and everlasting punishment , of which the scriptures speak , on this occasion ; understand rather the final destruction of such wicked persons ; than an eternal continuance of them in pain , and misery ? a. because the scriptures have plainly declared , were men willing to understand it , that by everlasting punishment , is meant everlasting torment . that their worm shall not die , nor their fire be quenched ; but they shall dwell in everlasting burnings . mark ix . 44 . isa. lxvi . 24 . that there shall be weeping , and wailing , and gnashing of teeth . mat. viii . 12 . xiii . 42 , 50. all which phrases , howsoever they be understood , must denote suffering , as well as punishment : an eternity of pain , not an eternal state of death , and insensibility . besides that everlasting death , or destruction , would not otherwise be , properly speaking , an everlasting punishment . for as soon as men are thus dead , they cease to suffer ; and , for that very reason , cease to be punish'd . and one may as well say , that a malefactor , who was executed for his crimes a hundred years ago , still continues to be punish'd by the magistrate ; as that after a man should be once annihilated , he should afterwards continue to be punish'd , for his sins , by god almighty . q. wherein do you suppose the everlasting happiness of the righteous shall consist ? a. as to the particulars of it , they are altogether unknown to us ; nor indeed are we able in our present estate , perfectly to comprehend the greatness of them . thus much , in general , we are told ; that we shall be placed in a most glorious , and perfect state ; free from all sin , and from all misery : where we shall enjoy all the pleasure , and satisfaction , that our natures , vastly enlarged , shall be capable of . we shall dwell in the presence of god ; shall be continually entertain'd not only in the contemplation , but with the fruition , of all the riches of his goodness , and glory . we shall be companions with the holy angels ; and pass our time , in the greatest love of god , and of one another , that can be imagined . we shall turn all our service , into praise , and wonder ; shall have nothing left to wish , or desire of him . and we shall both love , and serve , and praise him , with such rapture , and satisfaction ; with such joy to our selves , as well as such fervour towards god ; as no thoughts can conceive , nor is it possible for us , by any words , to express the greatness of it . sect . xxi . q. what was the third thing , which your godfathers and godmothers promised for you at your baptism ? a. that i should keep god's holy will and commandments , and walk in the same all the days of my life . q. do you account it to be necessary for you , herein also , to fulfil what they promised for you ? a. i do ; and that so necessary that i cannot be saved without it . q. do you then expect to be saved by virtue of your own good works ? a. god forbid : on the contrary , i am perswaded that when i shall have done all that i can , i shall be but an vnprofitable servant : luk. xvii . 10 . but however , i must sincerely endeavour , what in me lies , to keep god's commandments ; and then i am assured that god will reward me , not according to my works , but according to his own mercy , and promises to us , in jesus christ. q. are you able , of your self , by your own natural strength , to keep god's commandments ? a. no , i am not : for in me , that is to say , in my flesh , dwelleth no good thing . rom. vii . 18 . it is the grace of god which must work in me , both to will , and to do , according to his good pleasure . phil. ii . 13 . q. being thus assisted by the holy spirit , can you perfectly keep god's commandments ? a. no , i cannot ; nor will it ever be possible for me , in this life , to do it . i must serve god sincerely , with all my heart ; i must serve him zealously , with all my strength ; i must go as far as i can , and as the measure of the grace which he is pleased to allow me , will enable me to do , towards perfection : but to discharge a perfect , that is to say , an vnsinning obedience , to god's commandements , this neither i can ; nor did ever any one else , but he who was god as well as man , do it . for , in many things , we offend all : and if we say that we have no sin , we deceive our selves , and the truth is not in vs. jam. 3.2 . 1 jo. i. 8 . q. will not this undervalue the grace of the holy spirit , by which we are sanctified ? a. not at all : forasmuch as i ascribe to that the glory of all the good i do ; and take to my self the shame , of whatsoever is evil , or defective , in me ▪ q. what think you of those of the church of rome , who , notwithstanding ▪ this , talk of works of supererrogation : and thereby pretend not only perfectly to keep god's commandments ; but to do even more , than god required them to have done ? a. i think that they neither understand themselves , nor their duty : it being certain , that the measure of our duty , is to love the lord our god with all our heart , and with all our soul , and with all our strength : beyond which , as it is not possible for any man to go ; so neither is there any that can justly say , he has ever , for any long time together , absolutely come up to the utmost height of it . q. seeing then our obedience cannot be brought to perfection in this life ; what is that obedience which god does now require of us in order to our salvation ? a. it is the obedience of an honest , humble , sincere heart : such as leads us , in the first place , to an vniversal obedience of all god's commandments . secondly , to a hearty endeavour to come up to as perfect a discharge of our duty , according to the measures of them , as our present condition will admit of . and that , thirdly , with constancy , and perseverance , unto our lives end. mat. x ▪ 22. 1 cor. i. 8 . 1 pet. i. 13 . heb. x. 38 , 39. rev. ii● 10. sect . xxii . q. has there been any such summary collection made , of the main branches of what we are to do ; as we had in the creed , of what we are to believe ? a. there is such a collection , and that deliver'd by god himself ; in what we commonly call the ten commandments . q do those commandments which were given by god to the jews , still continue in force , and oblige us christians ? a yes , they do ; mat. v. 17 , &c. and that in some measure more strictly than they did them : the most part , if not all of them , having been either more fully expounded , or more perfectly delivered to us , by christ in the new testament , than they were first given by god to the jews in the old. see mat. v. vi.vii . chapters . q. why do you call them the ten commandments ? a. not only because they have been usually divided into that number ; but because they were originally delivered so by god ; and are accordingly so called by moses . exod. xxxiv . 28 . deut iv . 13 . q. what do these commandments in general refer to ? a. to the two great branches of our duty ; our duty towards god , and our duty towards our neighbour . q. what authority have you for this division of these commandments ? a. the authority of our blessed saviour , mat. xxii . 37 . and indeed god himself seems to have had regard unto it , when he commanded moses to prepare two tables for them : on the one of which , were to be engraven those which concern our duty towards god ; on the other , those which contain our duty toward our neighbour . exod. xxxi . 18 . xxxii . 19 . xxxiv . 1.4.28 . q. how many commandments does each of these tables comprehend ? a. as to the commandments themselves , it is not doubted by any , but that those of the first table end with that which concerns the sabbath ; and that the second begins with that which requires us to honour our father , and our mother . but in dividing the commandments of each table , there is a difference between vs , and those of the church of rome . for they join the two first into one ; and then , to complete the number of ten , divide the last into two : and so assign , not as we do , four to one table , and six to the other ; but three to the first table , and seven to the second . q. is it a matter of any moment , how each precept is divided , so long as all are retained ? a. in its self it is not : but as the design of this new division was to enable them thereby to drop the second commandment , against their image-worship , altogether ; ( and which accordingly , from thenceforth they did oftentimes omit , in their common books of devotion ; ) so it is certainly of great moment to be taken notice of . now the first , and second commandments , have apparently a different prospect , and were design'd to prohibit two very different things . but the last commandment solely respects the sin of coveting : and if the difference of the instances which are given in it , the better to clear , and inforce the observance of it , be sufficient to make a several command , according to the distinction of them ; they may as well divide it into six , or indeed into six hundred commands , as into two. for at this rate , thou shalt not covet thy neighbour's house , will be one : thou shalt not covet thy neigbour's wife , another : nor his man-servant , will be a third : nor his maid-servant , a fourth : nor his ox , a fifth : nor his ass , a sixth : nor any thing that is his ; a hundred more , in one general expression . q. but is there not one great branch of our duty here wanting , namely , our duty towards our selves ? a. there is not : for all those duties which we so call , have a manifest regard , more or less , to our duty to god , and our neighbour ; and may be comprised under the offices relating to them. at least , since there is no duty of this kind but what is required by god of us , the better to fit us for his service , and acceptance ; it must be confess'd , that the first commandment alone , will take in , whatsoever of this nature may seem wanting in the whole . q. is there any other division of these commands , that may be fit to be taken notice of , before we proceed to the particular consideration of them ? a. there is yet one ; namely , that of these commandments , some are positive , and declare what we are to do ; as the fourth commandment of the first table ; the fifth in the second . others are negative , and shew us what we are to avoid ; as all the others of both tables . q. what do you observe from this distinction ? a. a great difference with respect to our obligation to obedience . for ( 1 st ) the positive commands , though they are always in force , and therefore oblige all who have any concern with them , and so long as they are under the power of them ; yet they do not extend to all persons , nor oblige at all times . as for example : to honour our father and mother , is a duty of eternal obligation . but then many there are , who have no father , nor mother ; and therefore neither can they lie under any obligation to honour them. again ; to observe the sabbath day to keep it holy , is a command that never ceases to oblige . but yet should a man be made a prisoner , or a slave , in a pagan , or other country , where he had no means , nor opportunity to observe it ; whilst he lay under those circumstances , he would not be guilty of any sin by not observing of it . but now the negative commands , not only oblige always , but all persons ; at all times ; and in all circumstances . and therefore , to worship any other god , besides the lord : to make any graven image , to bow down before it , and worship it : to take god's name in vain : these , and the like prohibitions , oblige men to a constant , uninterrupted observance of them ; be their circumstances , or conditions of life , what they will. nor can it , at any time , or upon any occasion , be lawful for any man , to worship another god ; to make a graven image to worship it ; to take god's name in vain ; and the like . q. have you any thing farther to observe from this division ? a. this only ; that these two kinds mutually include one another : so that when god commands any duty to be perform'd , we are to understand that he does , by the very same command , forbid whatsoever is contrary thereunto , to be done by us. and again , when he forbids any thing to be done ; he does thereby require us to fulfil the opposite duty , imply'd ; as well as to avoid the sin which is expresly taken notice of . to clear my meaning in an instance of each kind . god commands us , in the fourth commandment , to keep holy the sabbath-day ; and that by sanctifying of it to a religious rest : and , by the same commandment , he forbids us to do any servile work upon it ; or any thing whereby this day , may be unhallow'd , or profaned by us. and this would have been understood , by the other part of the command , though god had not expresly taken notice of it . in like manner ; when in the sixth commandment , god forbids us to commit murder ; we are to understand , that we are not only prohibited thereby to stab , or poison , our neighbour ; but are required to do , what in us lies , to cherish , and preserve his life : to help him , if he be assaulted by another ; to feed , and cloath him , as far as we are able ; and to prevent , according to our ability , whatsoever may bring him in danger of losing of it . q. are there any other general rules that may be of use to us , in the vnderstanding of the commandments here proposed to us ? a. there are several such rules ; but those of most consequence seem to be these four. first , that in every commandment , the general thing express'd , comprehends under it all such particulars , as either directly depend upon it ; or may fairly , and reasonably , be reduced to it . thus the seventh commandment , though in express terms , it forbids only the sin of adultery ; yet , under that general , is to be extended to all manner of fornication , vncleanness , lasciviousness ; not only to all unchast actions , but to all wanton words , thoughts , desires : to all immodest behaviour , and indecent attire . to whatsoever , in short , may intrench upon that gravity , and reservedness , which our religion requires of us ; or may be apt to tempt us to such sins as are here forbidden : such as high and full diet ; soft cloathing ; the company 〈◊〉 younger , especially of wanton women ; from all which we must abstain by vertue of this commandment : as also , from all places of danger ; such as play-houses , balls , dancings , musick-meetings , and the like . q. what is the next general rule to be observed , in the interpreting of these commandments ? a. that where any duty is required , or sin is forbidden ; we are to reckon our selves obliged thereby , to vse all such means as may enable vs to fulfil the one , and to avoid the other . thus , because in the eighth commandment we are required not to steal ; therefore , in order to our more constant , and ready avoiding of it , we must account our selves obliged , not only to watch our actions , that we do not in any thing defraud our neighbour ; but moreover must do , what in us lies , to keep our selves out of such circumstances as may be likely to tempt us thereunto . we are therefore , by vertue of this commandment , required to work for the supply of our own needs , and of the wants of those who depend upon us. we are to live soberly , and frugally ; free from vice , and all extravagance . we are to avoid all lewdness , gaming , and the like occasions of excess : to abstain from all idle , dissolute , and dishonest conversation , and acquaintance ; and from whatsoever else may be apt to tempt us to , or engage us in the sin , which is here forbidden to us. q. what is the third rule to be observed , for the better understanding of these commandments ? a. that the last commandment is to be look'd upon by vs , not so much as a single commandment , as a general caution given to vs , with relation to most of the duties of the second table ; which ought to be govern'd , and influenced by it . thus because we must not steal from , or defraud our neighbour of his goods , neither must we covet them . because we must not commit adultery , neither must we lust. because we must do no murder , neither must we desire the hurt , or death of our neighbour . for this is the first spring of evil in our hearts ; and by stopping of which , we shall the most effectually arm our selves against the commission of it . q. what is the last general rule to be observed , for the better interpretation of god's commandments ? a. that wheresoever we are prohibited to do any thing our selves , as sinful , there we are to take care that we be not partakers of other mens guilt , who do commit what was so prohibited : by advising , assisting , encouraging , or otherwise aiding , and abetting them , in it . nay , we must not so much as give any countenance to the evil which they do , by making excuses for , and extenuating their guilt ; by hiding , or concealing of it ; least by so doing , we make our selves accessary to it , and contract to our selves a stain by it . sect . xxiii . q. you said that the first table contain'd those commandments which concern our duty towards god : what is the first of these ? a. thou shalt have none other gods but me. q. is this all that belongs to this commandment ? a. yes , it is . q. what then do you account that which goes immediately before it , and was also deliver'd by god himself ; namely , i am the lord thy god , which brought thee out of the land of egypt , out of the house of bondage ? a. it is a general preface , or introduction , to the commandments ; and represents to us the two great grounds , or motives , on which god required the jews to obey those commandments which he was about to deliver to them ; namely , first , * that he was the lord their god : and secondly , that he had brought them out of the land of egypt , out of the house of bondage . deut. i. 30 . vi . 21 . xxvi . 8 . judg. ii . 1 . q. do these reasons extend to us christians ? a. they do , and that no less , if not more , than they did to the jews . for we are the spiritual israel , and heirs of the promises . he is the lord our god , by a more excellent covenant than he was theirs . he has brought us out of that slavery of which the jews egyptian bondage was but a type : and has prepared for us an inheritance in heaven , in comparison of which their land of canaan is nothing to be accounted of . q. what is the full import of the first commandment ? a. * that we should have the lord for our god ; and * that we should have no other besides him. q. what is it to have the lord for our god ? a. it is to think of him , and to worship him , as god. q. how ought we to think of god ? a. as of an eternal , and all-perfect being ; the maker , and preserver , of all things : and our most gracious and merciful father , in , and through his son , jesus christ our lord. q. how ought we to worship god ? a. with all the powers and faculties both of our souls and bodies : in publick , and in private : according to all that in his holy gospel he has required , or by the force of our own natural reason , directed us to do . q. what are the main things wherein we are to express our duty towards god ? a. it is almost impossible to recount them : but , in general , it is our duty , to (a) believe in him ; to (b) fear him ; to (c) love him , with all our heart , with all our mind , with all our soul , and with all our strength : to (d) worship him ; to (e) give him thanks ; to (f) put our whole trust in him ; to (g) call upon him ; to (h) honour his holy name , and his word ; and to (i) serve him truly all the days of our life . q. what are the chief offences that may be committed , against this part of the first commandment ? a. they are chiefly these : first , atheism , and infidelity , whether it be speculative , or practical ; that is to say , whether men do really believe that there is no god ; or live so as if they did ; without either any due worship of him , or regard to him. next to these ; all vnworthy opinions of god , or blasphemous thoughts , or speeches , against him. such are the thoughts , and speeches , of those who not only deny the doctrine of the trinity , but make it their business to expose , and ridicule the belief of it . and , lastly ; such are all the heinous , but especially the habitual sins , which men fall into ; and the consequence of which plainly shews , either that they do not , in good earnest , believe the lord to be their god , or that they are yet to consider what that belief requires of them. q. what is the other thing proposed to us in this commandment ? a. not to have any other , besides the lord , for our god ? q. is there any other god , besides the lord ? a. no , there is not ; nor does this commandment at all suppose that there is . but when these commandments were delivered , the world generally believed in , and worshipped , other gods , besides the lord ; who was almost utterly forgotten by them. and therefore it was highly necessary , that the lord should , in the very first place , caution his people against this folly , and idolatry . q. how many ways may a man have others for their gods , besides the lord ? a. by as many ways as we are capable of shewing , that we have him for our god : namely , first , by thinking of them as god ; and , secondly , by worshipping of them as such . q. is it possible for any man who knows , and worships the lord , to have any other god besides him ? a. so this commandment evidently supposes ; and so indeed it may easily enough be : there being nothing so unreasonable which an immoderate superstition is not capable of leading , sometimes , even wise-men into . and therefore not only god here gives this caution to the jews ; but st. paul , in like manner , forewarns even the christians to whom he preached , to flee from idolatry ; 1 cor. x. 14 . and not to keep company with a brother , that is a christian , who was guilty of it . 1 cor. v. 11 . q. how can this be ; seeing he who knows , and believes aright of god ; must know , and believe , that there neither is , nor can be , any god besides him ? a. would men always act consistently to their own knowledge , and profession , it would then indeed be impossible for those who had a right notion of god , to have any other god besides him. but , as in other cases , men may know very well what their duty is , and yet act contrary to it ; so it is certain that they not only may , but have done , in the case before us. in short , whosoever gives divine honour to any being , does thereby profess that being to be god , as much as he who swears allegiance to any person , does by such his action , recognize that person for his prince . now such an honour religious prayer , and invocation , without all controversy are . yet these the church of rome does publickly , and solemnly , pay to others , besides the lord ; and , by so doing , shews to all the world , that she has other gods , besides him. q. what do you then suppose to be the full import , of this second part , of the present commandment ? a. that we should neither believe in , account of , or worship any other , as god , besides the lord : whether it be by forsaking him , and falling off altogether to idolatry ; or by giving the honour of god to any other being , together with him. sect . xxiii . q. what is the second commandment ? a. thou shalt not make to thy self any graven image , &c. q. how does this commandment differ from the foregoing ? a. the design of the first commandment was to determine , and set us right in , the object of our religious worship ; and to prevent us from giving divine honour to any besides the true god. the design of this , is to direct us in the manner of worshipping him ; that so we may not only serve the true god , but may serve him after such a manner as he requires , and is most sitting for us to do . q. what is the full import of this commandment ? a. it is this ; first , * that we must not make any image of god , at all ; be our design what it will , in making of it . nor , secondly , * that of any other being , with an intention to pay any honour , or worship , to it . q. do you think it utterly unlawful to make any image at all of god ? a. it is certainly unlawful , and is in many places of scripture expresly forbidden ; as being highly dishonourable to the infinite nature , and majesty of god ; and of great danger , and harm to us. see deut. iv . 15 . isai. xl . 18 . xlii . 8 . rom. i. 23 . q. what think you of the image of christ ; may that be made without offending against this commandment ? a. christ being man , as well as god , his body may certainly be aptly enough represented by an image ; nor would it be any sin so to do , provided that no use were made of any such image , in any part of our religious worship . but to represent god the father in a graven image ; to paint the holy trinity , and that in so profane a manner as it has often been done in the church of rome , is certainly a great sin , and a great scandal ; and directly contrary to the intention of this commandment . q. do you then look upon all vse of images in god's service to be vnlawful ? a. i do account it contrary to the prohibition of this commandment , and by consequence , vnlawful . and therefore when aaron first , and afterwards jeroboam , made use of them for this purpose ; we find how highly god was pleased to resent it ; and with what detestation it is condemn'd in the holy scriptures . exod. xxxii . 1 kings xii . 30 . xiii . 34 . psal. cvi . 20 . q. what say you to the practice of the church of rome , in this particular ? a. that it is scandalous , and intolerable : there having never been greater idolatry committed among the heathen in the business of image-worship , than has been committed in that church ; and is , by publick authority , still practised by it ; especially in the ceremony of their good-friday , cross-worship . q. do you think they are so foolish as to worship the cross ; or is it idolatry to worship christ , in presence of the cross ? a. if we may either believe their own words , or judge by their actions , they adore the cross , as well as christ ; and both alike , and with the same worship . as for the new pretence of worshipping christ in presence of the cross , it is a meer delusion , contrived only to cheat ignorant people : and carries just as much sense in it , as if you should ask , whether it were lawful to say your prayers in presence of a post ; or to write a letter in the presence of a candlestick ; the nonsense of which there is no one so dull as not to discover . q. what is the positive duty required of us in this commandment ? a. to worship god after a manner suitable to his divine nature , and excellencies : god is a spirit , and whoso will worship him aright , must do it in spirit and in truth , jo. iv . 24 . rom. xii . 1 . comp. mat. xv . 8 , 9. q. how has god enforced these commandments ? a. he has done it after a very singular manner : by declaring , 1st ; that he is a jealous god , acts xvii . 29 . and will not suffer his glory to be given to another ; neither his praise to graven images . isai. xlii . 8 . but 2dly , will visit this sin not only upon those who commit it , but on their posterity also , to the third , and fourth generation . as , on the other side , 3dly ; to those who are careful to worship him as they ought to do , he will shew abundant mercy in this present time ; and , in the world to come , give them life everlasting . q. can it consist with the justice of god to punish one for the sin of another ? a. no certainly , nor does god here threaten any such thing . but god , who is the great lord of the whole world , may so punish a man for his sins , that the evil of it shall reach not to himself alone , but to his posterity also . and thus the children may be visited , and yet not punish'd , for their father's idolatry . as in the case of high-treason , the father by forfeiting his honour , and estate , brings the ill-consequence of his crime upon his family as well as upon himself ; and the prince , by exacting the penalty of the law , does truly visit ; tho not punish , his posterity ; for the offence which he alone committed . q. how then do you understand this part of the commandment ? a. god had , in general , promised to the jews temporal blessings to encourage their obedience ; and had denounced present evils against them , to keep them from sinning . but to set a particular mark of his indignation upon the sin of idolatry , he thought fit to declare , that if they offended in this matter , he would not only severely punish them himself , but would deliver them up into the hands of their enemies , who should both oppress them , and their children after them. whereas if they continued firm to his worship , tho' otherwise they should be guilty of many lesser crimes , yet he would not cast them off from his favour ; but , on the contrary , would bless both them , and their posterity , with plenty , and prosperity , all their days . this i take to have been the literal meaning of the present denunciation ; and how exactly it was made good to them , their history sufficiently declares to us. q. may this be , in any wise , apply'd to us now ? a. thus far it may , to teach us how heinous the sin of idolatry is ; how odious in the sight of god ; how worthy of his vengeance ; how certain to feel it . the jews were , in their whole estate , a figure to us : as therefore god threatned that he would , with the utmost severity , require this sin of them ; so most certainly he will do it of us ; it may be in this present life , but without all controversie in the life which is to come . sect . xxv . q. what is the third commandment ? a. thou shalt not take the name of the lord thy god in uain , &c. q. what is the design of this commandment ? a. to secure that honour we ought to pay to god , by a reverend esteem of whatsoever relates to him. q. what mean you by the name of god ? a. i understand thereby god himself , and whatsoever has any immediate relation to him. psal. xxix . 2 . exod. xxxiv . 14 . deutr. xxviii . 58 . q. when may we be accounted to take god's name in vain ? a. when we make mention of god , or of any thing which belongs unto him , rashly , and irreverently : in a way that is not suitable to his divine honour , and majesty ; nor to that deference we ought to pay , to his sovereign power , and authority over us. q. upon what occasions , especially , may god's name be made use of by us ? a. chiefly on these three ; in swearing : vowing : praying : and in all these it may be , and oftentimes is , taken in vain . q. when may we be accounted to take god's name in vain , by using it in swearing ? a. when we swear falsely : lev. xix . 12 . whether it be by a positive asserting of what is untrue ; or by tricking , and equivocating , in what is in some respect true ; tho' not in that , in which we would be understood to swear . 2dly , when we swear needlesly ; where either the matter was not of moment enough to justifie the solemnity of an oath , or might have been sufficiently determined without one. of which kind are the greatest part of those voluntary oaths , which are so frequently used by profane persons in their common discourse . 3dly , when we swear rashly , but especially in matters of promise ; in which we are the most exposed to the danger of perjury . and 4thly , when we swear irreverently : whether we take an oath carelesly , and lightly , and without due regard to the honour of god's name , our selves ; or administer it so to others . q. what think you of those who swear not only by the name of god , but by that of some creature ; such as the blessed virgin , or the like saint ? a. i think it to be , without all controversie , sinful : as giving that honour to the creature , which is due only to the creator . and so god himself declares that he accounts it : deut. vi . 13 . thou shalt fear the lord thy god , and serve him : and shalt swear by his name ; ye shall not go after other gods. and again , deut. x. 20 . thou shalt fear the lord thy god ; him shalt thou serve , and to him shalt thou cleave , and swear by his name . and when , in process of time , that people began to do otherwise ; the prophet jeremy tells us how heinously god resented the affront that was thereby put upon him : jer. v. 7 . how shall i pardon thee for this ? thy children have forsaken me , and sworn by them that are no gods. and again , amos viii . 14 . they that swear by the sin of samaria , and say , thy god , o dan , liveth , and the manner of beersheba liveth : even they shall fall , and never rise up again . comp. josh. xxiii . 7 . jer. xii . 16 . zeph. i. 5 . q. how does it appear that to swear by any creature , is to give to that creature by whom we swear , the proper honour of god ? a. the very nature of an oath declares it : which supposes the person whom we swear by , to be capable both of discerning the truth , or falshood , of what is sworn ; and the sincerity or insincerity , with which we swear ; and also of punishing us for our perjury , if we swear otherwise than we ought to do . all which are actions proper to god alone : and above the capacity of any creature ; and therefore being ascribed to one who is not god , must needs give the honour due to god alone , to that person by whom we swear . q. is it lawful to swear in any matter of moment ; if we take care to swear in such a manner as we ought to do ? a. it has been the opinion of many good men , that we should decline all voluntary swearing , even in matters of moment , as much as may be : and that for fear of perjury , which is a sin of a very heinous nature , yet if we are required to do it by such whom we ought not to disobey , and we do it faithfully , and reverently ; it is both an act of religious worship ; and for the glory of god ; and upon both those accounts undoubtedly lawful . nor did our saviour ever intend to forbid swearing altogether ; but only to restrain all voluntary , and needless , vse of it in common conversation ; and to keep us , when we do swear , to the doing of it only by the name of god , and not by that of any other thing , or person . see mat. v. 34 , &c. q. how may god's name be taken in vain , by vowing ? a. * by vowing to do any thing which may not lawfully be fulfill'd : * by vowing that which we are not able to fulfil : * by vowing rashly , and indiscreetly ; what tho' we should be able to fulfil , might yet much better , and more prudently , have been let alone : * by vowing any thing for a long time to come , it may be for one's whole life ; and of our future capacity to make good which hereafter , we cannot , at the present , judge : and lastly ; * by accustoming our selves to vow frequently ; which must necessarily expose us to the hazard of not performing our vows . q. is it not then good to make vows at all ? a. there is no doubt to be made but that a vow , duly regulated , is not only lawful , but acceptable to god. but then that it may be so , we should take heed ; 1st , not to vow upon every occasion ; but when we have some considerable motive to engage us to the doing of it . 2dly , to see that what we do vow , be in its self good ; fit for vs to vow , and for god to accept . 3dly , that we be sure not to vow any thing , but what we are in a capacity to fulfil . eccles. v. 4 , 5. when thou vowest a vow unto god , defer not to pay it , for he hath no pleasure in fools ; pay that which thou hast vowed . better is it that thou shouldst not vow , than that thou shouldst vow , and not pay. q. when do we take god's name in vain , in praying ? a. * when we pray , without minding what we are about : * when we pray for such things as we ought not to pray for : * when , in our prayers , we use vain repetitions of god's name , without need , and against reason . but , especially , when we join the name of any creature , with that of god , in our prayers ; as the papists in many , or rather most , of their prayers , do . q. are there not other ways , of taking god's name in vain , besides those we have hitherto spoken of ? a. there are several other ways : * by profane cursing , as well as swearing : * by any light , and unfitting vse of god's name , in our common , and vain conversation : * by all lewd , atheistical discourse : * by blaspheming , or speaking reproachfully , of god , or his religion : * by murmuring against him : * by ridiculing , abusing , or otherwise profaning his holy word : * by despising , or exposing his ministers , upon the account of their function ; and as they stand related to him : * by an irreverent behaviour in his publick service ; in the use of his prayers , and sacraments : in short , * by a contemptuous treating of any thing in which his name , and honour , are concern'd . q. what does this commandment positively require of us ? a. to honour god's holy name , and word : to employ our tongues to his praise , and glory : never to make mention of god , or of any thing which relates to him , without a religious reverence : and to use our utmost endeavour , upon all occasions , to keep up the reputation of religion ; and the respect which is due to holy things , for the sake of god , and as they have a relation to him. q. what is the sanction wherewith god has enforced this commandment ? a. it is this ; that the lord will not hold him guiltless that taketh his name in uain . q. what do you understand thereby ? a. that he will severely punish such sinners ; and not suffer his name to be profaned by them , without bringing some exemplary vengeance upon them , for such their presumption . q. if this be so , how comes it to pass that such persons oftentimes escape , without any such exemplary mark of god's vengeance against them ? a. we are not to call god to account for his actions . it is enough that he has assured us , that he will not hold such persons guiltless : and that therefore every such sinner , must either repent , in a very singular manner , of his offence in taking god's name in vain ; or he shall assuredly be punish'd with an extraordinary severity for it ; it may be in this present life , but without all question , in that which is to come . sect . xxvi . q. what is the last commandment of the first table . a. remember that thou keep holy the sabbath-day , &c. q. what do you mean by the sabbath-day ? a. the commandment it self explains it . 't is a seventh day of rest , after six of work and labour : six days shalt thou labour , and do all that thou hast to do ; but the seventh day is the sabbath of the lord thy god ; in it thou shalt do no manner of work. q. wherefore did god establish a seventh day of rest , after six of work and labour ? a. in memory of his having created the world in six days ; and on the seventh day rested , or ceased from creating it : and to keep up thereby the memory of his being the creator of the world ; and to engage mankind solemnly to acknowledge , and worship him , as such . — for in six days the lord made heaven and earth , the sea , and all that is therein , and rested the seventh day ; wherefore the lord blessed the sabbath-day , and hallowed it . q. was this command given by god to mankind from the beginning of the world ? a. so moses tells us , gen. ii . 2 . and it is not to be doubted but that accordingly such a sabbath did continue to be observed , so long as any sense of true religion remained upon the earth . q. how then did it become needful for god to renew it again in this place ? a. as it was needful for him to renew many other precepts , which yet were certainly both given by him , and observed in the world , long before . no body doubts but that adam , and his first descendents , both knew , and worshipped the true god ; yet this was provided for again now. so immediately after the floud , the law against murder was solemnly promulged ; gen. ix . 6 . yet nevertheless the same command was here again repeated . as for the case before us ; as men lived farther off from the creation , and wickedness prevailed over the face of the earth , and the true worship of god was corrupted by almost a universal idolatry ; so was the solemn day of his worship neglected likewise . and tho' it may have in some measure been received after the floud , and continued , in some part of abraham's family ; yet , in their aegyptian slavery , it was utterly abolish'd ; and the very memory of it seems to have been lost among them . q. when did god renew this command to them ? a. presently after their passing thro' the red sea , exod. xvi . when he began to give the manna to them. for then he commanded them to gather it every morning six days ; but on the sixth day to provide a double quantity for the next day ; because that thereon they should keep the sabbath to the lord , and no manna should fall , or be gathered , upon it . q. on what day of the week did that sabbath-day fall ? a. on that which they , from thenceforth , observed for their sabbath-day , and which answers to our saturday . q. was that the same day on which god rested from the creation , and which he had before commanded adam to keep in memory of it ? a. that we cannot tell : by the providence of god so it may have been ; but that it was so , god has not declared to us , nor is it possible , ( without a particular revelation , ) for us to come to the knowledge of it . that which is more certain is , that god designed this particular day to be kept by the jews in memory of his delivering of them out of their egyptian slavery , and of his miraculous feeding them with manna in the wilderness . and for this reason it was that he required that strict rest of them , of which we read : exod. xxxi , 12 , &c. nehem. xiii . 15 . isai. lviii . 13 . that thereby they might both keep up the memory of the hard work they had been held to during their abode in egypt , where they were not suffer'd to rest on the sabbath-day ; and be the more engaged to serve that god , who had so wonderfully delivered them from that wretched estate . q. how then , upon the whole , are we to consider the jewish sabbath , here establish'd by god ? a. it is evident from the several reasons given for it , in the command its self , that it must be consider'd in two different respects : 1st , as a day to be kept by them in memory of the creation : exod. xx . 11 . and to declare themselves thereby to be the worshippers of that god , who created the heaven and earth : and to this end , they were required to observe a seventh day of rest , after six of labour ; because god wrought six days , and rested the seventh . and , 2dly , as a day to be observed in memory of their egyptian-bondage , and of god's delivering them out of it : deut. v. 15 . and thus the jews were tied to observe not only the proportion , but the very day of the week too ; as being that day on which they had pass'd the red sea , and so were set intirely free from their slavery . for which reason also they were obliged not only to worship god upon it , but moreover to abstain from all bodily labour ; and that under the pain of death , exod. xxxi . 12 , &c. numb . xv . 32 . q. how far do you suppose this command obliges us now ? a. as much as ever it did the jews , tho' not exactly after the same manner . we worship , as they did , that god who in six days created the heaven , and earth ; the sea , and all that in them is , and rested the seventh day : and in acknowledgment thereof we stand obliged , with them , to keep a seventh day of rest , after six of labour . but then as they worshipp'd this god under the peculiar character , of the god who brought them out of the land of egypt , out of the house of bondage , so were they determined to take that particular day , the seventh of the week , for their sabbath , on which he compleated their deliverance ; and strictly to abstain from all bodily labour upon it . now in this respect we differ from them . we worship god , the creator of the world , under a much higher , and more divine character ; as he is our father , and deliverer , by jesus christ our lord : who upon the first day of the week , rose from the dead , and thereby put an end to the jewish oeconomy . and in testimony hereof , we keep the first day of the week for our sabbath ; and so profess our selves to be the servants of the true god , thro' the covenant which he has been pleased to make with us , in christ jesus our lord. q. upon what authority was this change of the sabbath-day made ? a. upon the greatest that can be desired : the reason of it has been already mention'd ; viz. christ's rising on this day from the dead . the thing it self was done by the apostles , who no doubt had in this , as in all the rest that they did , the direction of the holy ghost . and as for the jewish sabbath , which is the seventh day , besides that the ground of it does not concern us ; st. paul speaks of it as ceasing with the law , no less than the new-moons , or meats , and drinks , prescribed by the same law. col. . ii.16 . q. how are we to keep our sabbath day ? a. we are to consecrate it to a religious rest , * by attending upon the publick service of the church ; * and hearing god's word read , and preach'd there . * by participating of the holy sacrament : * by private prayer , meditation , and reading : * by works of charity , and mercy : * by taking all the care we can to improve our own piety , and to help other men in the enlivening of theirs . q. is all bodily labour forbidden to vs , upon this day , as it was to the jews ? a. no , it is not : . works of charity , and necessity , may certainly be done upon it . friendly visits and entertainments may , in a reasonable measure , be allow'd also : provided that neither the publick service of the church , nor the necessary improvement of our own private piety , be at all neglected thereby . but as for all works of gain ; all such allowances as are inconsistent with the religious design of the day , or may be apt to give offence to any good men ; they ought , without question , to be avoided upon it . q. what is forbidden by this commandment ? a. to neglect , and profane the sabbath : not to employ it to the honour , and service , of god ; much more to spend it in idleness and pleasure ; in sin , and debauchery , as too many wicked persons are wont to do . q. is there any thing farther required of us , in order to the full observance of this commandment ? a. this only ; that we be careful not only to sanctify the sabbath day our selves , but to see that all who belong to vs , do likewise . for , for these also , the commandment tells us we are to answer : in it thou shalt do no manner of work ; thou , nor thy son , nor thy daughter ; thy man-servant , nor thy maid-servant ; thy cattle , nor the stranger that is within , thy gates . and since now the piety of our ‖ own laws have provided for the better observation of this day ; we ought , in obedience to them , as well as out of conscience towards god , not only to be careful of our selves , and families , but to bring all others , as much as in us lies , to a due regard of it : if not out of duty towards him , whose sabbath it is , yet for fear of that punishment , which the civil magistrate is to inflict on those who despise , and profane it . sect . xxvii . q. what do the commandments of the second table respect ? a. our duty towards our neighbour . q. what is the general foundation of our duty towards our neighbour ? a. to love him as my self ; and to do to all men as i would they should do unto me : the one of which shews , what that inward affection is , which every one ought to have for his neighbour ; the other , how we ought to regulate our outward actions towards each other . q. is a man obliged , in all cases , to do all that for his neighbour , which he would desire his neighbour should do for him ? a. yes , certainly ; provided the rule be but rightly stated , and duly limited , by us : otherwise it may prove a snare , rather than a guide , to us. q. how then do you suppose that this rule is to be vnderstood by us ? a. we must first set our selves in our neighbour's place , and then put it to our consciences ; were his case our own , what would we desire that one , in our circumstances , should do for vs , and then conclude , that we ought to do the same for him. thus for example ; if a poor man ask an alms of us ; we must not think that we are at liberty to refuse him , because we neither need , nor desire , that any one should relieve us : but we must bring his case home to our selves ; and suppose that we were in his circumstances ; poor , and destitute ; would we not then think it reasonable , that one , in our circumstances , should relieve vs ; and that will shew us , that therefore we ought to relieve him . q. but must we then , after such a change of circumstances , absolutely do to others , whatsoever we would , in the like circumstances , desire , that they should do to us ? a. i do not say that neither : men may desire what is vnlawful , and then in conscience of our duty to god , we must deny them . they may desire what is vnreasonable , or may be greatly inconvenient to us ; and , in such cases , though we owe a duty to our neighbour , yet we must remember that we owe a duty to our selves too ; and must consider our own interests , as well as those of our neighbour . if a man should fall into such circumstances , as to need my telling of a lie ; or forswearing my self , to bring him safely out of them ; though i should be so wicked as to desire , in the like case , that another would do the same for me , yet i am not therefore obliged , by this rule , to do this for him ; because neither ought i to desire such a thing of another , nor ought any other to desire it of me. again ; should a man desire me to be bound with him for a considerable sum of money ; which i cannot pay , without great damage to my self , and prejudice to my family : though i should perhaps wish , that , had i the same occasion that this man has , another would be bound for me ; yet because the desire is vnreasonable , and such as in duty to my self , and my family , i ought not to comply with ; neither am i obliged , by vertue of this rule , to answer his desires in it . q. what then do you take to be the true import of this rule ? a. that whatsoever i could justly , and reasonably , desire of another man , in my circumstances ; and it would become him , in charity , to do for me ; the same ought i to do for my neighbour : and thereby make it manifest , as the other rule directs , that i do , indeed , love him as my self . q. to how many commandments has god reduced our duty towards our neighbour ? a. to six ; which make up the whole of the second table ? q. what is the first of these ? a. honour thy father , and thy mother , that thy days may be long in the land which the lord thy god giveth thee . q. what is the proper extent of this commandment ? a. it expresly regards only our natural parents ; but the reason of it extends to all sorts of persons who are in any respect our superiours , and to whom we owe any singular honour upon that account : and to the most of which the very name of fathers is given in the holy scriptures . q. what are the chief relations to which this commandement may be referr'd ? a. they are especially these following : 1. of children towards their parents . 2. of subjects towards those who are in authority over them. 3. of scholars towards their governours . 4. of ordinary christians towards their ministers . 5. of servants towards their masters . 6. of wives towards their husbands . 7. of younger persons towards the aged . and , 8. of those who are in a lower degree , towards such as are in a higher place of state , and dignity . q. does not this commandment require some return of duty from those , who are , upon any of these accounts , to be honoured by us ? a. in the equity of it , it certainly does : and therefore as it is our duty to honour them , so it is no less their duty to behave themselves , as their relation requires , towards us. q. what do you mean by honouring of such persons ? a. not a bare , formal respect ; but , with that , all that love , duty , and obedience ; all that help , and service ; which they may justly expect from us , and which our own reason tells us , we ought to yield to them. q. what are the particular duties which are required of children towards their parents ? a. to love , honour , and succour , their father and mother : to obey their orders , and bear with their infirmities ; and submit to their correction . to promote their comfort , and welfare , by all fitting means ; and if they need , and their children are able , to provide for , and support them. q. are all these duties to be equally paid to both our parents ? a. they are , and that by the express words of the commandment , honour thy father and thy mother . comp. prov. i. 8 . vi . 20 . eph. vi 4. q. what return of duty ought parents to make to their children ? a. it is their duty to breed them up carefully whilst they are young ; vertuously , and religiously , when they are capable of discerning between good and evil. to love them : to provide , according to their ability , for them : to bring them up to some honest and useful employment : to encourage them when they do well ; to correct them when they do amiss : to be gentle , and courteous , towards them ; and not by their passions , or perverseness , provoke them to anger , and alienate their affections from them . q. what is the duty of subjects towards those whom god has set in authority over them ? a. to submit to their laws , to be faithful to their interests , and obedient to them in all their just commands . to live quietly under their government ; and to contribute , according to their capacity , towards the support , and defence of it : by their counsel ; their estate ; and ( if need be ) by venturing their very lives for their service . q. what if the civil power shall command me to do that which is contrary to my duty towards god ? a. i must , in that case , obey god rather than man. if for this i shall be punish'd , i must patiently yield to it ; and glorify god , that he has thought me worthy to suffer for my duty to him. exod. i. 15 , 16. dan. iii. 14 , &c. vi . 6 , &c. a. what if any difference should arise in the commonwealth , of which i am a member , between the prince , and the people ? a. i must carefully examine where the right lies ; and act so , as is most agreeable to the rules of religion first ; and , ( where they are silent , ) to the laws , and constitution of the state , to which i belong . q. what is the duty of the civil magistrate towards his people ? a. to order all his counsels , designs , and enterprizes , as much as in him lies , to the publick good. not to vex , or oppress his subjects , but to rule them with gentleness , and moderation ; but especially with an exact justice , and equity . to be faithful to the trust committed to him ; and not seek to oppress , or enslave his people . but above all , to take care of the service of god ; and see that the true religion be maintain'd , and protected in his dominions : and to use his utmost endeavours for the suppression of all vice , profaness , and irreligion ; as being at once both odious to god , and destructive of the publick peace , and welfare , of any people . psal. ci . isa. xlix . 23 . q. what is the proper duty of scholars towards their teachers ; and ( which is much the same ) of ordinary christians towards their spiritual rulers and guides ? a. to respect them highly for their office , and works sake : to attend upon their instructions with care , and diligence : to submit themselves to their conduct , in those things wherein they are set over them : and to reward them according to their several stations , and the work which they have to do . q. how ought those , who are teachers , to behave themselves towards them who are committed to their charge ? a. they should attend to their teaching with faithfulness and diligence : should be careful to consider what instruction is most proper for every one , and give it in that way that may be likely to prove the most profitable to them. they are freely to tell them of their faults ; to admonish them of the danger , as well as sinfulness of them ; and to help them , according to the best of their power , to correct them . in short ; it is their duty , and ought to be their study , and endeavour , to guide those whom they have the charge of , the best , and most direct way they can , for the attainment of that knowledge which they pretend to bring them to . q. what is the duty of the wife towards her husband ? a. faithfully to observe her marriage vow and covenant : to love , honour , and obey him ; to be true and just to him in all his concerns : to order his house with prudence and discretion : to bring up his children in the nurture , and fear of the lord ; to instil good principles betimes into them , and root out bad ones : not to forsake him in any troubles , or adversities , that may fall upon him ; but to continue faithful , and united to him , in person , and affection , to her lives end. q. what is the husbands duty towards his wife ? a. to be true to her bed ; kind and loving to her person ; to communicate to her of his substance ; and to look after her in all her sicknesses , or other distresses : to protect her against the injuries of others , and to cherish her himself as his own flesh : to keep only to her , and not be separated from her , so long as it shall please god to continue her life to him . q. what is the duty of servants towards their masters ? a. to be diligent in their business ; true and just to what they are intrusted withal ; careful in the management of their concerns , as if it were for themselves : not profuse , or extravagant , in any thing which is committed to their care , but thrifty , and watchful ▪ not to be eye-servants , but to use the same industry , and integrity , in their master's absence , as they would do if he were present with them . q. how ought masters to behave themselves towards their servants ? a. with kindness and gentleness ; providing for them what is convenient ; not laying too much work upon them , nor too rigorously exacting what they do . to have a due regard to their souls as well as bodies ; and in order thereunto , not only to allow them a sufficient time for the service of god , but to see that they employ the time so allow'd them , to the glory of god , and the promoting of their souls welfare . and , lastly , to be just in paying them their wages ; neither keeping it back from them , when it is due , nor otherwise defrauding them of their hire . q. what is the duty of the younger towards the aged ? a. to give a seemly respect , and honour to them ; and not to injure , or affront them , for any infirmities which their age may chance to have brought upon them. q. how ought elder persons to behave themselves towards the younger ? a. they ought to advise them in their affairs ; to encourage them in their duty ; to set a good example to them ; and prudently to reprove them for , and endeavour to reform in them , what they see amiss . q. how ought those who are in a lower degree , to behave themselves towards such as are in fortune , and quality , above them ? a. they ought to give them honour , suitable to what the difference of their ranks , and stations , may justly require : not to envy , or back-bite them ; not to wish , or do them any evil , out of any malice , or enmity against them , for what they enjoy , in character , or estate , beyond them . q. what is the duty of those who are of a higher rank , towards such as are below them ? a. not to behave themselves proudly , or arrogantly , towards them ; not to despise them for their poverty , or meanness in the world ; but to remember that they are both men , and christians ; and , upon both those accounts , as high in god's esteem as themselves . that when we come before the judgment-seat of christ , we shall all stand upon the same level ; all titles , and honours , and distinctions shall be laid aside ; and only the vertue , and piety of the soul be consider'd . that in the mean time , the poorest , and lowest man , may be wise and good , brave and constant , chast and temperate ; and that these , in reality , make a great man , beyond all the outward trappings of titles , and retinue . and , lastly , it is their duty to be liberal , and charitable , out of what god hath given them , to those who are in need ; which is the best use that any man can put his riches to , and will turn to the highest account at the last . q. what encouragement has god given us , to make us the more careful to observe this commandment ? a. that thy days may be long in the land which the lord thy god giveth thee . q. what is the import of this exhortation . a. it contains a promise to those who should honour their father and mother ; that they should live long in that good land , to which the lord was then leading them , by the hand of moses his servant . q. what encouragement does this give to us now ? a. it shews us , in a type , what we may promise our selves upon our obedience . that as long life , and that in the land of canaan , their expected inheritance , was the highest temporal promise god could make to the jews ; as being indeed the foundation of all the present blessings they were capable of receiving : so , if we carefully observe this command , it shall not only promote our present peace , but shall be a good means to procure to us an everlasting inheritance , in our heavenly canaan ; and intitle us to a more than ordinary degree of happiness in it . sect . xxviii . q. what is the sixth commandment ? a. thou shalt do no murder . q. what is murder ? a. it is the wilful , and unlawful , taking away of the life of a man , by what way , or means , soever it be done . q. is not all killing , murder ? a. no ; that only is murder , which is voluntary , and unlawful . q. wherefore must the killing be wilful , and designed ? a. because if a man slay another purely by chance , without any design , or intention , so to do ; without malice , and without premeditation ; it is a misfortune , it is not murder . q. wherefore must the killing be vnlawful ? a. to exclude those cases in which tho' the killing be voluntary , yet it is not murder ; nor forbidden by god as such . q. what are those cases ? a. * the execution of justice , after a lawful manner , for a suitable offence ; and by a lawful magistrate . † the killing of an enemy in a just war : * the killing of another for the necessary defence of a man 's own life : to which under the law were added some other cases , of which it may be doubted how far they are to be allow'd under the gospel . q. what be they ? a. the killing of any person who would have inticed them to commit idolatry : * the avenger of bloud , slaying him who had vnawares kill'd his brother . and , lastly , ‖ the execution of vengeance on any wicked person , by an extraordinary impulse from god ; as phineas did , in the day of the assembly . num. xxv . 7 , &c. q. what is your opinion of self-murder ? a. that it is as much forbidden by this mandment as any other . q. what think you of those who meet in a set duel , and so kill ? a. if both agree to it , which soever falls , they are both guilty of murder . q. what if men draw in a sudden heat , and one be slain ? a. the heat being criminal , it will not excuse the mischief consequent upon it , any more than drunkenness , in the like case , would have done . the laws of men may distinguish as they please ; but in the sight of god 't is murder . q. what are the peculiar aggravations of this sin ? a. they are very many , and very great ones : murder being above most other sins , 1. a heinous offence against god , who is the sole lord of all his creatures ; after whose image we are made ; and who must therefore be , in a singular manner , both injured , and affronted , by the destruction of his creature , and his image . 2. it is a sin against nature ; which has established a common relation betwixt us ; design'd us for society ; and , in order thereunto , has made it one of its fundamental laws , that we should love , and protect , and do good , to one another : and this law cannot by any thing be more eminently trampled under foot than by murder . 3. it is a sin against the civil society ; the end of which is protection ; to provide for the safety , and security , of those who are the members of it : and the very bands of which must therefore be broken hereby . 4. it is a sin against the magistrate ; who alone , under god , has the power of life and death ; and who , by this violence , is deprived of the counsel , help , and support , of one of his subjects . and , lastly , it is a particular , and signal offence , against all the relatives of him who is murdered , and such as perhaps may be utterly ruinous to them. to say nothing of the injury that is hereby done to the person murder'd ; and who , thereby , is not only deprived of his life , and of all the advantages he enjoy'd by it ; but is , it may be , taken off in the midst of his sins , and so undone to all eternity . q. is there nothing else , besides murder , forbidden by this commandment ? a. yes , much more ; viz. all variance , hatred , emulation , envy , revenge , evil-speaking , quarrelling ; all rash and immoderate anger ; and , in one word , whatsoever tends towards murder , or may be likely to end in it . q. what are the positive duties which this commandment requires of us ? a. to do all we can for the safety , and preservation , both of our own , and our neighbour's lives : if they are sick , to advise and and assist them , with our money , and our service . if they are well ; to prevent their quarrels , and make up their differences . if they are needy , to feed them , and cloath them . if they have injured us , to forgive them : if we have injured them , to make them all reasonable satisfaction . in one word ; to do all we can to promote love , and peace , and good will , among all men. sect . xxix . q. what is the seventh commandment ? a. thou shalt not commit adultery . q. what is adultery ? a. it is the violation of the marriage-bed , by which party soever it be done . q. how many ways may the marriage-bed be polluted ? a. either by the one's leaving the other altogether , and marrying again ; or by the one's being false to the other , whilst they still continue to hold together . q. is this all that is here forbidden by god ? a. it is all that this commandment does expresly forbid ; and seems to have been chiefly design'd by god , when he deliver'd it to the jews : but our saviour has taught us to extend it much farther . q. what does our saviour teach us to understand by this prohibition ? a. that we are to abstain not only from adultery , but from all manner of carnal pollutions whatsoever , and from all the most distant approaches to it , and incitements towards it . such as fornication , vncleanness , sensual desires , and inclinations ; all lewd , and effeminate conversation ; all wantonness of behaviour ; all undecent dressing ; all familiar conversation of younger persons of different sexes together : all excess of meat , drink , sleep , cloathing : all places , and exercises , which may be likely to raise our passions to any immoderate heighth . in short ; from whatsoever is contrary to the gravity , and modesty , and purity , of the gospel of christ. q. was adultery the only pollution that was forbidden by god under the law ? a. no ; fornication was forbidden then , no less than it is now : exod. xxii . 16 . deut. xxii . 28 . xxiii . 17 . so were all incestuous and vnseemly marriages : lev. xviii . 6 . &c. deut. vii . 3 . all vnnatural communication between near relations : lev. xx . 11 , &c. deut. 22.30 . but above all , most detestable was the sin of sodom accounted then , as well as now it ought to be : lev. xviii . 22 , 23. xx . 13 , 15 , 16. rom. i. 26 , 27. comp . versa 22. q. what are the positive duties comprehended under this commandment ? a. to keep our bodies in temperance , soberness , and chastity : and , in order hereunto , not only carefully to avoid all temptations , and incentives , to the contrary ; but , if need be , to exercise our selves in great watchings , and fastings , and other corporal austerities ; which are in no cases more proper , than for the suppression of these sins . to be modest in our behaviour ; grave , and chast , in our conversation ; to regulate , as much as may be , our very thoughts , and desires : and , above all things , to take care that we have somewhat to employ our selves about ; that may spend our spirits , and take up our thoughts : as considering that there is nothing more dangerous to the purity of a christian , than idleness ; and that unhappy privilege of a great fortune , to have nothing to do . q. how was this sin of adultery punish'd under the law ? a. it was punish'd with death : and that not only upon a civil account , as being most injurious to society ; but also typically , to denote what such persons are to expect from god in the other world , even death eternal . q. what are the particular aggravations of this sin ? a. that it is not only a very heinous sin in the sight of god , but such as is destructive of humane society also . that it breaks the most solemn vow that can be made between man and man : seperates the nearest relations : lays the ground of infinite quarrels , and hatred , and divisions in families ; and oftentimes occasions murders , seditions , and contentions , in the civil state. that it propagates sickness , and infirmities , to mens posterity : is an enemy to all serious counsels , and generous actions : emasculates mens minds ; enfeebles their bodies ; and , upon all these accounts , ought as well to be severely punish'd by the civil magistrate now , as we are sure it shall be punish'd by god with eternal damnation . sect . xxx . q. what is the eighth commandment ? a. thou shalt not steal . q. what do you here understand by stealing ? a. not only the secret , and fraudulent taking away of what is anothers ; but all kind of vnlawful getting , or detaining of any thing , whereby another is injured , or oppressed , in what of right belongs , or ought to belong , to him . q. what are the chief ways whereby this sin may be committed ? a. ‖ chiefly by these three : 1. by stealth , and robbery ; as the one implies a secret thievery , or conveying away of another's goods ; the other a more violent , and forcible taking of them. 2. * to these may be added , as not very different from them , all the artificial ways which men have got of doing the same thing ; by cheating , in buying and selling ; in borrowing what they are not able , or never intend , to pay ; which is in truth stealing . by extortion upon , or oppression of , those who are in need ; or whom we are otherwise able by our power , or authority , to over-bear ; which is the same thing with down-right robbery . 3. to all which , let me add , lastly ; all aiding , advising , encouraging , or otherwise communicating with others in any of these crimes : by receiving , buying , or concealing what is stoln ; by helping any one to cheat , or over-reach another ; by serving any great and violent oppressor , in crushing , and ruining a poor man. q. are there yet any other vices forbidden by this commandment ? a. there are several others that may fairly be reduced to it : such as * prodigality , in spending a man's estate , and beggaring his family . * negligence in making an honest provision , according to a man's station , and opportunities , for his children . * contracting of debts , which we are not able to pay. * engaging for others , beyond what we are able , or it is fitting for us to answer . * taking vsury of any , especially of a needy man. to which may be added the whole mystery of ruining estates , and families , * by the excessive rates of procuring , continuing , advancing of money , and interest ; * by buying mens goods , or estates , at vnder-rates ; * by taking advantage of gain by mens private wants , or by the publick necessities ; * the trade of pawns , as it is commonly managed , and the exactions depending thereupon ; * and , lastly , all such other trades as live upon the vices , and extravagancies of men ; with all manner of vnlawful , and injurious ways of gain . q. what think you of going to law ? a. that as it may be managed both by the counsellor , and the client , it is as much theft as ever the law punish'd ; and will , as such , be required of both by god. and therefore tho' such cases there be in which a christian may go to law without violating this , or any other command ; yet is it certainly the last resort , and not to be used till all other means have proved ineffectual , to secure our property , or to recover our right . and , for the most part ; it is in law , as in war , where one side is certainly in the wrong , and generally both are to blame : and let those who by their purse , their tongue , or their art , defraud another of his right , know assuredly , that however they may build up their houses by iniquity , and escape the punishment of man for what they do , yet they shall not be acquitted at the tribunal of god. q. what are the duties which this commandment requires of us ? a. to be fair , and upright , in all our dealings ; not willingly to wrong , or be accessary to the wronging of , any . if we should happen to have unwillingly injured any man , to be ready to make him a full , and ample restitution for it . to be free , and charitable to the poor ; careful to provide a competent subsistence for our families ; and diligent in pursuing some honest , and useful calling , in order thereunto . sect . xxxi . q. what is the ninth commandment ? a. thou shalt not bear false-witness against thy neighbour . q. what do you here understand by bearing of false witness ? a. the false-accusing of , or witnessing against him in judgment : and which is commonly attended with perjury , as well as lying ; and so becomes an offence at once against the third commandment , by our taking god's name in vain ; and against this , of injuring our neighbour , by bearing false-witness against him. q. is there any thing else forbidden in this commandment ? a. there is ; namely all sort of calumny , and evil-speaking , against any ; whether it be in , or , out of , judgment . q. how do you distinguish between calumny , and evil-speaking ? a. by calumny i mean , a reproach falsly raised upon , and reported against , a person , who is wholly innocent of it . when we are the makers , as well as spreaders , of an untruth ; at least , know what we say of our neighbour to be false ; or have just reason to believe it to be so . by evil-speaking , i understand , the relating of what is , or has been told to us , as true ; and is believed by us so to be ; when we do it not to the person concerned , for discovery of the truth ; or to some friend of his , in order to his being admonish'd of it ; but to our indifferent acquaintance : and that whether it be done with a design to defame him , or only in the common way of discourse , for want of better matter to entertain our company withal . q. is there any thing yet more forbidden in this commandment ? a. to this commandment must be reduced all * subornation of false-witnesses in judgment ; * all credit ; or countenance that is given to them ; * all counterfeiting of hands , and seals , or any other writings to his prejudice : all * tale-bearing ; * rash-speaking , and * censuring : all * credulity , or being ready to believe what is evil of our neighbour : all * encouragement that is given to those who are apt to speak evil of other men. q. what is required of us by this commandment ? a. to be religiously strict in speaking truth of our neighbour ; * not only to take care that what we say be true , but that by our manner of delivering it , by our flourishing upon it , or otherwise circumstantiating of it , we do not give occasion to any to mistake us. * to be charitable both in what we hear , and say of other men. * to vindicate their reputation as far as fairly we can ; and to * hold our tongues , at least not to * aggravate their faults , where we cannot . sect . xxxii . q. what is the last commandment ? a. thou shalt not covet thy neighbours house ; thou shalt not covet thy neighbours wife ; nor his servant , nor his maid , nor his ox , nor his ass , nor any thing that is his. q. what is the sin forbidden in this commandment ? a. the vnlawful desire of what is another man's . q. when is such a desire vnlawful ? a. when it puts men on any deliberate thoughts , and contrivances , to obtain that which is anothers ; without the consent , and allowance of him to whom it belongs . q. what if a man's desire be so bounded , as not to put him upon any undue means to obtain what is another man's ? a. if it be so bounded within the use of lawful means , that he is determined not to make use of any other , tho' he should never obtain it , it is not sinful . as if ahab had only desired naboth's vineyard for the convenience of it ; and as soon as he saw that naboth would not part with it , had rested in the refusal , and gone no farther ; he would have done nothing amiss . but if a man's desire be violent , and vnreasonable , if it makes him resolve to compass what he covets by any means ; if fair means will not do , to have it by foul ones ; such a desire as this , is sinful . and therefore when ahab grew discontented at naboth's refusal ; and after that the malice and cunning of jezebel had destroy'd him , went down , and took possession of it ; the event shew'd his coveting to have been criminal ; and that his desire was as inordinate , as the event was tragical . q. what think you of such a desire , as tho' it be violent and immoderate , yet is presently suppress'd ; and does not proceed to any wicked resolutions , endeavours , or actions , in order to the accomplishment of what it covets ? a. st. james seems to warrant us to think favourably of it : jam. i. 14 , 15. yet it cannot be doubted but that all such desires proceed from an evil principle within us ; and we ought to watch all we can , even against the first motions of them , and suppress them . mat. v. 28.29 , 30. q. what is the duty required in this commandment ? a. contentment with our estate whatsoever it be , so as neither to murmur against god , nor to envy our neighbour , upon the account of any thing which he possesses . there being nothing more certain , than that he who is not satisfied with what himself enjoys , will be apt , upon every occasion , criminally to covet what is another man's . sect . xxxiii . q. we have now done with the several branches of that duty which god requires of us ; and which our godfathers , and godmothers , promised , at our baptism , that we should fulfil : is there any thing yet remaining necessary to be known by us in order to our salvation ? a. yes there is ; namely , to understand what those means are which god has ordain'd for the conveying of his grace to us , and to enable us to fulfil that duty which he has required of us. q. by what means may we obtain the grace of god , in order to this end ? a. chiefly by these two : hearty prayer to god for it ; and a right use of the holy sacraments . q. what is prayer ? a. it is a religious ‖ calling upon god , founded upon the belief both of his infinite knowledge , power , and presence ; and of his gracious goodness , and mercy towards us in * jesus christ : and by virtue whereof , he is not only always † present with vs , to hear and receive our prayers , ‖ thoroughly acquainted with all our needs ; and * fully able , to supply them ; but is also most † willing , and ready so to do ; if we call upon him as we ought to do . q. upon what is the necessity of our praying to god founded ? a. besides that it is a part of that religious worship which it behoves us to pay to him ; and being publickly perform'd , is one of the highest acts of outward honour , that we are capable of giving to him ; it is necessarily establish'd upon these two principles ; first , a due sense of our own weakness , and wants : and , secondly , a firm belief , that god is both able , and willing , to relieve us. q. what are the wants , which we chiefly need to have supply'd by god ? a. there is nothing wherein we do not stand in need of his support . our life , health , food , and raiment ; all that we have , or hope to enjoy , in our present estate , proceeds from him ; and we do , in all these , intirely depend upon his providence . but that for which we ought to be more especially concern'd , and have yet more need to beg the divine assistance , is for the supplying of our spiritual wants ; that god would enable us to fulfil our duty towards him ; and thereby , 〈…〉 would qualify us for his favour at the present , and for his pardon , and acceptance , when we come to die . q. are we not able , of our selves , to fulfil our duty towards god , as we ought to do ? a. so far from it , that we cannot have so much as any saving knowledge of it , or desire after it , without the concurrence of his grace , to open our vnderstandings , to purify our affections , to regulate our wills , and to prepare us both to believe , and do , according to his good pleasure . q. by what means may we be enabled to live according to god's commandments ? a. by the special grace of the holy spirit ; which he never denies to any christian who heartily prays for it , and duly improves that portion of it , which god has before bestow'd upon him . q. does god always answer the prayers that are made to him ? a. he does , if they are made after such a manner as he requires ; and for such things as he sees to be expedient for us ; unless he should have some extraordinary reason to refuse us : in which case , though he may not grant us the very things which we desire , yet he will recompense us the more abundantly in some other way . q. after what manner ought we to pray to god ? a. with faith ; with diligence ; with attention ; with fervour ; and with perseverance . q. are these conditions so strictly required by god , that no prayers are heard by him which want any of them ? a. that may not generally be affirm'd : there are great inequalities in the affections of the best men in their prayers ; nor can any avoid all kind of wandrings , and disturbances , in them . nay , sometimes the best christians , may be the most distracted , with vain thoughts , and melancholy fancies , in their devotions . that which is certain is this , that every man ought to pray as frequently as his circumstances of life will permit him ; and when he does pray , ought to do it with the utmost zeal , and attention , that he is able to do . which having sincerely endeavour'd , he ought not to doubt , but that god will pardon his infirmities , in that , as well as in the other instances of his duty , and accept his prayers ; and grant him his desires . q. what are the things which we ought to pray for ? a. for those of this life in general only , unless it be on some special occasions ; and with an intire submission of our selves to god's will , in whatsoever he shall please to order for us. but as to the graces which are necessary for us , in order to the other life , we are to pray particularly ; earnestly ; absolutely ; and without any qualifications ; because we know these things to be always proper for us to ask ; and always suitable to the will of god , to give to us. q. at what times ought we to pray ? a. continually , and without ceasing : not that we are to account our selves thereby obliged to spend our whole time in prayer , but to look upon those expressions to imply a constant , daily attendance , upon this duty ; the frequency whereof must be left to every one's state , and condition , to determine . q. what is that general proportion which every christian ought to observe , in the times of his daily prayers ? a. if he has opportunity for it , and can have leisure so to do , it were to be wish'd that he should come every day to the publick prayers of the church : but if this cannot be done , he must at least , every day , without fail , pray to god in private , morning and evening ; and , if he has a family , he should every day , at some convenient time , pray with that also , in order to the better keeping up a sense of religion in it . q. do you think it to be a matter of necessary duty , to pray publickly with the church ? a. in general it certainly is ; especially upon the lord's day , and such other solemn times of prayer , as both the laws of the realm , and the canons of the church , require of us. as for the daily prayers , if we live in a place where they are publickly read , and are not hinder'd by any necessary business to come to them , i do not see how we can excuse our selves from usually joining to them. q. has our saviour left us any particular direction how we should pray ? a. he has left us a form of his own composing , not only to be continually made use of by us ; but also to be a pattern to us , after what manner we ought to put up our own addresses to god. q. in what does that form chiefly direct us to compose aright our own prayers ? a. it teaches us especially these four things : first , that we should make our prayers short , and pertinent ; as being most suitable both to the wisdom , and majesty of god ; and to our own weakness , and infirmities . secondly , that we should pray for others , as well as for our selves ; and that in our private , as well as our publick prayers . thirdly , that we may pray for the necessaries of this life ; though our main concern should be , in our prayers , as well as our endeavours , after those of the other . fourthly , that we should pray to god only , and to him as our father , through jesus christ our lord. q. have you any thing else to observe from the form of this prayer ? a. this only , that to pray to god by a set-form , is so far from being a thing either in its self vnlawful , or injurious to the holy spirit ; that we see our saviour himself has here given us an example for it ; as under the law , god was pleased , in several cases , to direct the very words in which he would be address'd to by the jews . sect . xxxiv . q. say the lord's prayer . a. our father , &c. q. what are the general parts of this prayer ? a. it is divided into three general parts : * a preface , or introduction ; * the petitions ; and * a doxology , or conclusion . q. what is the preface to this prayer ? a. our father which art in heaven . q. wherefore did our saviour begin his prayer with this compellation of god , our father ? a. to shew us , that all our hope of being heard , or accepted by god , is by vertue of that relation wherein we stand to him , in , and through his son jesus christ. jo. xiv . 6 . no man cometh unto the father , but by me. jo. xv . 16 . xvi . 23 , 24. verily , verily , i say unto you , whatsoever ye shall ask the father in my name , he will give it you . — ask , and ye shall receive , that your joy may be full . see col. iii. 17 . q. why was that circumstance added , which art in heaven ? a. to shew the difference between him , and our earthly parents ; who sometimes are hard towards their children , and will not give them what they ask : oftentimes are not able to supply their needs : and , in many cases , cannot tell what is best for them ; but either deny them , when they ought to have given them what they desired ; or give them , when it would have been more advisable not to have done it . whereas our heavenly father is all-merciful , all-powerful , and all-wise ; and , by consequence , liable to none of these defects . q. what do you learn from this introduction ? a. to come to god with great assurance , but with great reverence too : who as our father will not fail to hear his children , if they ask , as they ought , of him ; as he is a heavenly father , can give us whatsoever we stand in need of . q. is god so in heaven , as our earthly fathers are upon earth ? a. no , by no means : for god being infinite , is every where present ; neither shut out of any place , nor circumscribed by any . * but because god is pleased to shew himself in heaven , in the highest excellencies of his divine majesty , and glory ; and is there attended by his holy angels ; therefore heaven is consider'd as his court , and his throne . and we very properly direct our prayers to god there , where our saviour sits to intercede with him for us ; and where the blessed spirits attend upon him , and fall down before him , and worship him . q. wherefore are we taught to say , ovr father ? a. not as if god were not the father of every one of us in particular , as well as of us all in general ; or that we might not each of us truly , and properly say , my father : but to enlarge our affections , and correct our pride , and increase our charity ; and to teach us that there is no man so mean , but what has as good a right to call god his father , as the greatest among us ; nor any , therefore , who ought not to be look'd upon as a brother by us , and to be treated , and loved , and pray'd for by us , accordingly . sect . xxxv . q. how many petitions are there in this prayer ? a. six : three with respect to the honour , and glory of god ; and which may be accounted pious wishes , rather than formal petitions : and three with relation to our own needs . q. what is the first of these ? a. hallowed be thy name . q. wherefore did christ begin his prayer , with this petition , or desire ? a. to shew us that we ought to make god's glory the first thing in our prayers , as well as the chief end of all our actions . 1 cor. x. 31 . whether ye eat , or drink , or whatsoever ye do , do all to the glory of god. q. what is here meant by the name of god ? a. the same as in the third commandment : viz. god himself ; and whatsoever does in any wise relate to him. exod. vi . 3 . xxxiv . 5 , 6. psal. cxxxviii . 2 . q. what is meant by hallowing ? a. it denotes the separation of any thing to a holy vse ; and the treating , and respecting , of it accordingly . q. what then do you look upon to be the full import of this petition ? a. that it would please god to make himself known to , and to be adored , and glorified by , the whole world. that he would so dispose ours , and all other mens hearts , that we might never mention his name , but with a religious reverence . that whatsoever has any relation to him , his word , his sacraments , his ministers , his houses of prayer , may all be treated by us with a regard suitable to the majesty of him to whom they belong : and that neither we our selves , nor any others , may ever entertain any opinions , or commit any sins , whereby either god the father , or his son jesus ; the glory of the one , or the gospel of the other , may be vilified , or profaned . sect . xxxvi . q. what is the second petition of this prayer ? a. thy kingdom come . q. in how many respects is god a king ? a. chiefly in these three : first , ‖ as he is the king of all the world ; which he created by his power ; and rules , and governs , as well as supports , by his providence . secondly , † with relation to his church and people ; which he governs , and conducts , by his word , and holy spirit . and , thirdly , with * respect to his heavenly kingdom , where he reigns with glory , and majesty , over his angels now ; and will rule over all his saints hereafter , to all eternity . q. how is it that we here , either wish , or pray , that god's kingdom may come . a. as we desire ; first , that all men may both more clearly know , and more worthily obey the true , and only god ; the lord of heaven , and earth . secondly , that , to this end , it would please god to enlarge the borders of his church , and bring all nations within the pale of it . and that where it is already establish'd ; he would go on , more and more , by his grace , to destroy the power of sin , and the dominion of satan ; and to implant the fear , and love of his name , in the hearts of all his servants . that so , thirdly , his eternal kingdom may also be enlarged ; the fulness of his saints be accomplish'd ; and the blessed time come , when we shall all be translated into his heavenly kingdom ; and all other powers , and dominions , being done away , god alone shall be exalted , and rule over his saints , for ever and ever . sect . xxxvii . q. what is the third petition of this prayer ? a. thy will be done in earth , as it is in heaven ? q. how does god declare his will to us ? a. chiefly two ways ; by the dispensations of his providence , and by the rules he has set us to live by ; whether they be by nature implanted in us , or be revealed to us in the gospel of christ. q. does this petition respect both these ? a. it does ; and so teaches us to pray , that ( with respect to the former of them ) we may always seriously consider the ways of his providence , and discern what it is that he would have us either do , or suffer , in obedience thereunto . that whatsoever it be , that he shall thereby call us to , whether to a prosperous , or unprosperous state ; to receive good from him , or to suffer evil ; we may , in the one , improve his blessings to the glory of his name , and the benefit of those about us ; * in the other , may patiently submit to whatsoever he shall call us to suffer for his sake . with relation to the † latter , ( the rules he has given us to walk by ) that we may faithfully obey all his commandments , how contrary soever they may chance to be , to our own corrupt desires , and affections ; and continue his obedient , and constant servants , all the days of our life . q. why is this circumstance added , as it is in heaven ? a. to shew us what kind of obedience we ought to pay to god's will. that as the angels in heaven not only do the will of god , but do it with all readiness , chearfulness , constancy , and delight ; so may we , if it shall please god , in some measure fulfil it too . q. is it possible for us , ever to attain to such a perfection of obedience , in this present life ? a. it is hardly to be expected , yet we must pray for it , and endeavour to come up as near as is possible to it . and in the mean time , must learn from hence not only how we ought to serve god , but how we shall hereafter do his will , when we come to the blessed state , as well as place , of those holy spirits in heaven . sect . xxxviii . q. what is the first of those petitions , which you said related to our own needs ? a. give us this day our daily bread. q. what do you observe from the general composure of this part of the present prayer ? a. that as man consists of two different parts , a soul , and body ; and has need of several things to be given him for the good of both : so are we here directed to beg of god , first , what is necessary to our present life ; and secondly , what may conduce to the everlasting happiness of our souls , in the life that is to come . q. how does our saviour express what is necessary to be asked by us , for the sustenance of our present life ? a. he calls it our daily bread. q. what does the word bread denote ? a. it is commonly used in scripture for all sort of provision , as it is indeed the chiefest , and most necessary ; and such as may supply the defect of all other . and it is here made use of , to signify all that is necessary for our support ; excluding at the same time whatsoever is superfluous ; and desired rather to gratify our lusts , than to preserve our life . q. what is meant by our bread ? a. it may imply these two things : either , first , what is necessary for us ; that is to say , for our selves , and for those who depend upon us. or , secondly , it may be called our bread , as intimating that we are to labour for it ; and so it is ours , because gotten by our own work , and the blessing of god , upon our endeavours after it . q. what do you understand by the word daily ? a. what is sufficient for the next day : but then we add withal , this day , or day by day ; to shew , that though because such is the uncertainty of our present life , that how many , or how few days , we may have to come , we cannot tell , therefore we ask no more of god than what is needful for our present support : yet we trust , that god , of his goodness , will every day give us our bread , as he did the jews their manna in the wilderness , so long as he shall think fit to continue us in this state of our pilgrimage ; until he shall bring us to our heavenly canaan , that good country which he has provided for us. q. wherefore do we pray to god for such a support ? a. not to exclude our own reasonable care in providing for it , much less to excuse our labouring after it ; but to shew , that we depend altogether upon the providence of god , and owe our lives , and all the support of them , not to our own cunning , or industry , but to his blessing : and to engage us thereby both to rely the more confidently upon god , and to make those suitable returns of love , and praise , and gratitude , that we ought to do , to him. q. are the rich as mueh concern'd thus to pray to god , as the poor ? a. they are altogether : our saviour composed this prayer for both alike . it is the same providence of god which maintains both ; and and gives abundance to the one , and a competency to the other . q. is it unlawful for any man to take care of , or provide for any thing more than the next day ? a. no , by no means : god himself has sent us to the ant to learn the contrary ; prov. vi . 8 . who provideth her meat in the summer , and gathereth her food in the harvest . such a care as goes no farther than a prudent foresight , and neither prompts us to any evil , nor keeps us back from any good , is certainly not only innocent but commendable . without this , the world could not subsist otherwise than by a continual miracle ; which we ought not to expect , where ordinary methods are to be had . the solicitude which our saviour forbids , and which is indeed sinful , is that which proceeds from an immoderate concern for the future : when men are uneasie , and discontented ; distrustful of god's providence , and still hoarding more up , as if they could never have enough ; and trust more to their own care , and foresight , than to god's blessing . sect . xxxix . q. what are the blessings which we are here taught to ask of god for our souls ? a. the forgiveness of sins past ; and the prevention of them for the time to come . q. how do you pray to god for the forgiveness of your past sins ? a. in these words ; and forgive us our trespasses , as we forgive them that trespass against us. q. what do you mean by forgiving of trespasses ? a. i pray that god would do away all my sins , of what nature , or quality soever they be ; that he would wash away the guilt , and remit the punishment of them. q. do you trust that god will do this ? a. yes , if i take care to make good the condition upon which i ask it of him ; by forgiving of those who trespass against me. q. will that alone suffice to intitule you to god's forgiveness ? a. no , it will not : without forgiving of others , i shall never be my self forgiven ; mat. vi . 15 . but that i may be forgiven by god , i must not only forgive others , but must my self repent of my sins , and ask pardon for them , in the name , and thro' the merits , and mediation of jesus christ our saviour . q. why then is this added , as the condition upon which we are to pray to god for his forgiveness ? a. it was fit to be mention'd upon several accounts : 1st . as a consideration very fit to be offered by us to god , to induce him to forgive us. if we who are proud , and peevish ; easie to be affronted , and hard to be reconciled ; yet , for god's sake , and in obedience to his commands , forgive those who have offended vs ; how much more shall our most gracious , and merciful father forgive vs , in what we have offended him . it was fit to have been added , 2dly ; as a motive , upon the same grounds , to assure us , that if we truly repent of our sins , and beg of god the forgiveness of them , god will certainly remit them to us. it was fit to have been added , 3dly ; to put us continually in mind of the necessity we lie under to forgive injuries , and to engage us readily , and heartily so to do : considering that till we have done it , we cannot pray to god for his forgiveness ; and that if we do not do it sincerely , god will certainly find it out : and tho' by pretending a reconciliation where really it is not , we may delude men , yet we cannot possibly deceive god. q. what think you of those , who say their lord's prayer , and yet either continue at variance with their neighbour ; or at least do not truly , and from their hearts , forgive him ? a. i think that they . do not pray for pardon , but for vengeance : they imprecate the wrath of god upon their own heads ; and do , in reality , pray after this desperate manner . thou , o god! hast commanded me to forgive my brother his trespasses : thou hast declared that unless i do so , thou wilt not forgive me my sins . well ; let what will come , i am resolved to stand to the hazard of it . i will not forgive , nor be reconciled to my brother ; do thou deal as thou pleasest with me. sect . xl. q. what is the last petition of this prayer ? a. and lead us not into temptation , but deliver us from evil. q. what is meant by temptation ? a. it , in general , signifies no more than trial ; and may be taken in an indifferent , or even in a good sense , to denote any occasion of proving , and experimenting a man's faith , or obedience . so god tempted abraham : gen. xxii . 1 . but it is more usually taken in an ill sense ; to denote such a trial , as is designed to seduce , and lead us into sin. so the devil tempts us : gal. vi.i. 1 thes. iii. 5 . heb. ii . 18 . so every man is tempted by his own lusts ; jam. i. 14 . so god tempteth no man : jam. i. 13 . q. what is the evil which you here pray against ? a. that also may be taken in a double sense ; and signifie either an evil person , or an evil thing . in the former it may respect all wicked men , but especially the wicked one , the tempter . in the latter , not so much the evil of sin its self , as the evil of temptation , to which is seems most properly to refer . q. what then is the full import of this petition ? a. i therein desire , that god would neither try me himself beyond my strength , nor suffer the devil , the world , or my own flesh to do it . that , if it be his will , i may not be exposed to any great temptations at all : but if for any ends of his wise providence he shall think fit to † suffer me to be tempted ; that then he would be pleased * graciously to strengthen , and support me in my temptations , and carry me with innocence , and integrity , through them ; and not suffer me to be led into sin by them. sect . xli . q. what does the last part of this prayer consist of ? a. a doxology , or conclusion : for thine is the kingdom , and the power , and the glory , for ever , and ever . amen . q. what do you mean by a doxology ? a. a form of giving glory , and praise , and honour to god. q. why was this doxology here added by our saviour ? a. to shew us that all the religious service we pay to god ; whether we pray , confess , give thanks , or whatever we do , still we ought to design it all to his glory . it was also added to keep up in our minds a due sense of the reason we have both to pray to god for all the things we have before consider'd ; and to expect a suitable return of them at his hands . q. how does this doxology shew , that we ought to ask these things of god ? a. very plainly : for because god is king of all the world , therefore he ought to be apply'd to by all his creatures . because his is the power ; he is able both to hear , and answer our requests ; and therefore of him it is most fit to desire whatsoever we stand in need of . because his is the glory , of all our religious invocation ; ( 't is a worship that peculiarly belongs to god , as distinguish'd from the creature ; ) therefore to him only ought we to make our prayers , and not to any other . q. how does this doxology encourage us to hope that we shall receive what we ask of god ? a. because we do hereby profess to believe that he can grant what we desire ; and the things we ask are so much for his own glory , as well as our advantage , that we ought not to doubt but that we shall receive them from him. q. after what manner do we acknowledge these excellencies to be in god ? a. in a super-eminent manner , beyond what they are , or can be , in any one besides . others may have authority ; but as derived from him , who only is the supreme king over all the earth . others may have power , but god only is almighty . others may have glory ; a majesty suitable to their station , and character in the world. but to god only belongs the excellency of divine honour , and worship . to him only is prayer , and religious invocation to be made : he only is either capable of it , or can pretend any right to it . q. why do you to this doxology add , for ever and ever . a. to shew that these divine perfections , and prerogatives did always belong to god ; and will always continue to belong , in this singular manner , to him. q. what does amen import ? a. it is a word of wish , and approbation ; and denotes our assent to that to which it is subjoin'd , with an earnest desire of its accomplishment . so that putting its several significations together , it is as much as if we should say ; god of his goodness grant what i have here pray'd for ; and so i trust he will do , of his mercy towards me , through jesus christ our saviour . sect . xlii . q. what is the other means appointed by god for the conveyance of his grace to us ; and to confirm to us his promises , in christ jesus ? a. the worthy participation of the holy sacraments ? q. what mean you by this word sacrament ? a. i mean an outward and uisible sign of an inward and spiritual grace , given unto us , and ordained by christ himself , as a means whereby we receive the same , and a pledge to assure us thereof . q how many such sacraments hath christ ordained in his church ? a. two only as generally necessary to salvation ; that is to say , baptism , and the supper of the lord . q. how does it appear that these two are properly sacraments ? a. because the whole nature of a sacrament , as before described , does belong to them . for , 1st . there is in both these an outward and visible sign ; viz. water , in baptism ; bread and wine , in the lord's supper . 2dly . there is an inward and spiritual grace , both signified , and conveyed , by these signs . the washing of regeneration , tit. iii. 5 . by the one ; the body and blood of christ by the other . 1 cor. x. 16 . 3dly . there is for both a divine institution . for baptism , mat. xxviii . 19 . go ye and teach all nations , baptizing them in the name of the father , and of the son , and of the holy ghost . for the lord's supper ; luk. xxii . 19 . this do in remembrance of me. see 1 cor. xi . 24 , 25. 4thly . they were both ordain'd as a means whereby to convey their several graces to us , and as a pledge to assure vs of them . baptism to regenerate us ; jo. iii. 5 . tit. iii. 5 . the lord's supper to communicate to us the body , and blood , of christ : 1 cor. x. 16 . for which reason , lastly ; they are generally necessary to salvation . all christians have a right to them ; nor may any , without hazard of missing of these graces , refuse to use them , who have the opportunity of being made partakers of them . jo. iii. 5 . except a man be born of water , and of the spirit , he cannot enter into the kingdom of heaven . 1 cor. xi . 24 . this do in remembrance of me. q. are these all the sacraments that any christians receive , as establish'd by christ ? a. the church of rome to these adds five more ; tho' they cannot say that they are all of christ's institution ; viz. confirmation : penance : extreme-vnction : orders : and matrimony . q. how does it appear that these are not truly sacraments ? a. because not one of them hath all the conditions required to make a sacrament , and the most part have hardly any of them. confirmation is , we confess , an apostolical ceremony : as such it is still retain'd , and practised by us. but then it is , at most , but an apostolical ceremony . christ neither ordain'd any such sign ; nor made it either the seal , or means , of conveying any spiritual grace to us. penance ; if publick , is confessedly a part of church-discipline . if private , is only the application of the power of the keys to a particular person , for his comfort , and correction . it has neither any outward sign instituted by christ , nor any inward grace , particularly annex'd to it . indeed if a true penitent receive absolution from his minister , god ratifies the sentence , and forgives the sin. but so god would have done , had neither any confession been made to , or absolution received from , him. and that the sin is forgiven , is owing to the mercy of god , upon the repentance of the sinner ; and not to be ascribed to the priest's sentence . in extreme vnction there is an outward sign , but neither of christ's , nor his apostles , institution . they anointed sick persons for the recovery of their bodily health ; and , in certain cases , advised the elders of the church to be sent for , to do likewise . but as to any spiritual effects , they neither used any such sign themselves , nor recommended it to others : nor is there any the least ground on which to expect any such benefit from the use of it . matrimony , is a holy state , ordain'd by god , and highly to be accounted of by all men. but it neither confers any grace where it is not , nor encreases it , where it is : and therefore is not to be look'd upon as a true , and proper sacrament . ordination , is also a divine institution . by the administration of it authority is given to those who partake of it , to minister in holy things ; which , otherwise , it would not have been lawful for them to do . we do not at all doubt but that the grace of god accompanies this ordinance ; and the discharge of those ministries which are perform'd in consequence of it . but then this grace , is only the blessing of god upon a particular employ ; not such a grace , as is necessary to the making of a sacrament . and it is given to such persons rather for the benefit of others , than for the furtherance of their own salvation . q. how many parts are there in a sacrament ? a. two ; the outward and uisible sign , and the inward and spiritual grace . sect . xliii . q. what is the first sacrament of the new testament ? a. it is baptism . q. what is baptism ? a. it is the sacrament of our new , and spiritual birth , jo. iii. 4 . the seal of our adoption , rom. iv . 11 . and the solemn means of our admission into the communion of the christian church ▪ acts ii . 41 . col. ii . 11 , 12. by the outward washing whereof , our inward washing from our sins , by the blood , and spirit , of christ , is both clearly exhibited , and certainly sealed to us. rom. iv . 11 . acts ii . 38.39 . heb ix . 14 . tit. iii. 5 . q. how is baptism perform'd ? a. by dipping in ; pouring on of ; or sprinkling with water ; in the name of the father , and of the son , and of the holy ghost . q. in which of these was this sacrament administred at the beginning ? a. to aged , and healthful persons , in that hot country in which our saviour lived , it was for the most part administred by dipping , or plunging , the person who was baptized , into the water : according to the common ceremony among the jews , of receiving proselytes with the very same ceremony ; and from which our saviour seems to have taken occasion to institute this sacrament . q. were any baptized otherwise at the beginning ? a. it cannot be doubted but that as all who embraced the gospel were baptized , so many of these could not be dipped in water . such were very old , and sick persons ; and it may be all , at the first ; when three , and five thousand at a time , believed , and were baptized ; very likely in a private house ; acts ii . 41 . acts iv . 4 . where it would have been very difficult to have had water enough , and endless , to have dipped them all . q. what are the necessary parts of this sacrament ? a. water , and the word : the one to represent our spiritual washing , and cleansing , by the blood of christ ; the other to declare the faith into which we are baptized , and by which we hope to be saved ; namely , of god the father , the son , and the holy ghost . q. how came the custom of dipping , to be so universally left off in the church ? a. chiefly upon the ground of charity ; because when the gospel became every where received , and the persons to be baptized were the children of believing parents ; many of which ( in these cold countries , and for a great part of the year ) could not be dipped in water without the hazard of their lives ; it was necessary either to sprinkle them only with water , or not to baptize them at all . q. what ground had the church to admit of sprinkling , as sufficient to answer the design of this sacrament ? a. the example of the purifications under the law , which were made as well by sprinklings , as washings : heb. ix . 13 , 19. the application of this made by st. paul , to the spiritual cleansing of us from our sins : heb. x. 22 , 24. and by st. peter to the same purpose : 1 pet. i. 2 . the analogy between the sprinkling of the water in baptism , and that sprinkling of the blood of christ , by which we are cleansed from our sins : all these , as they left a sufficient latitude to the church to administer this sacrament , in any of these ways ; so the law of charity required that the church should make choice of sprinkling , rather than of a total immersion ; and we cannot doubt , but that the god of charity does approve of it . mat. ix . 13 . sect . xliv . you said , that in every sacrament there were two parts , an outward , and visible sign , and an inward and spiritual grace : tell me therefore ; q. what is the outward uisible sign , or form in baptism ? a. water wherein the person is baptized , in the name of the father , and of the son , and of the holy ghost . q. is this element so necessary a part of this sacrament , that the church may in no case depart from it ? a. it is of divine institution , and was designed to denote our spiritual cleansing by christ's blood : that as our bodies are wash'd with , and cleansed from their pollutions , by water ; so are our souls purified from sin by the blood of christ : and for both these reasons it is a necessary , and immutable part , of this holy sacrament . q. is the form of baptism necessary to the administration of this sacrament ? a. it is necessary ; nor can this sacrament be duly administred by any other . q. was no other form ever used in the apostle's times ? a. it is indeed said of some in those times , who had been jewish converts , or had received john's baptism , that they were baptized in the name of the lord jesus . but this does not hinder but that they may have been baptized ( as no doubt they were ) in the words appointed by christ for that purpose . all it implies is , that they were baptized into the faith , and gospel of christ ; as by comparing the passages of scripture together , it will evidently appear . see act. viii . 16 . x. 48 . xix . 5 . rom. vi . 3 . gal. iii. 7 . q. are then the words appointed by christ so necessary , that to use any other , will destroy the efficacy of this sacrament ? a. that i dot say : for as persons of all countries are to be baptized , so , no doubt , but the form of words may be translated into the language of every country ; and baptism be effectually administred , so long as the sense is preserved . that which we insist upon is , that every person who is baptized , ought to be baptized in the name , as well as to profess the faith of , the father , son , and holy ghost . q. what is the inward or spiritual grace , of this sacrament ? a. a death unto sin , and a new-birth unto righteousness ; for heing by nature born in sin , and the children of wrath , we are hereby made the children of grace . q. are all men , by nature , born in sin ? a. they are , ever since that by the transgression of our first parents sin entred into the world : nor was ever any exempt from this unhappy state , but he only who knew no sin , the lord christ jesus . q. are all men , by nature , children of wrath ? a. being born in sin , they must of necessity be also children of wrath : seeing all sin is both hateful to god , and worthy of his punishment . q. have the children of believing parents , in this case , no privilege above others ? a. yes , they have : for being descended from those who are members of christ's church , they are born within the covenant ; are the heirs of god's promises ; and have a right to baptism , as the children of the jews had to circumcision . and therefore should they chance to die before they have received it , yet this being no fault of theirs , we piously believe that it shall be no barr to their pretensions ; but that they shall nevertheless be saved , by the merits of jesus christ. q. how are those who are baptized , made thereby children of grace ? a. as by baptism they are taken into covenant with god ; are regenerated by the holy spirit ; and wash'd from their sins by the blood of christ : so that should they die before they commit any actual sin , we are assured , by god's word , that they shall certainly be saved . q. are all who are baptized made partakers of these benefits ? a. they are all thereby put into a state of salvation , and become children of grace . but those only continue in this state , and hold fast their right to these benefits , who take care to live according to the gospel of christ ; and to fulfil those promises , which either themselves made ; or which were , by others , made in their name , and on their behalf , at their baptism . sect . xlv . q. what is required of persons to be baptized ? a. repentance , whereby they forsake sin ; and faith , whereby they stedfastly believe the promises of god made to them in that sacrament . q. what repentance is required to prepare any person for baptism ? a. the same which is required to qualify a man for god's forgiveness after baptism . for baptism , if duly received , washes away all sin : and therefore no one can worthily come to it , who does not heartily repent of all his sins ; and firmly resolve never more to return to any . act. ii . 38 , 41. iii. 18 . viii . 37 . q. what is the faith which every one ought to bring to this sacrament ? a. a firm belief of the truth of the whole christian religion ; but more especially , of all those articles of it , which he solemnly , at his baptism , is to profess his belief of to the church . act. viii . 37 . q. if such a repentance , and such a faith , be required of all who are baptized , how come infants to be baptized , who by reason of their tender age cannot perform either of them ? a. because they promise them both by their sureties , which promise when they come to age themselves are bound to perform . q. are not actual faith , and repentance , required of those who are to be baptized ? a. yes , if they be persons capable of it : otherwise it is sufficient that they be obliged to believe , and repent , as soon as they shall be capable of so doing . q. how can any one promise this for another ? a. upon a supposition of charity : that as children are born of christian parents , and under a security of being bred up to a sense of their duty , and the knowledge of the true religion ; and of the infinite obligations that lie upon them , to repent , and believe ; so they will take care ( by god's help ) so to order both their faith , and manners , as their interest , as well as duty , requires them to do . q. but what if they should not fulfil , what has been promised in their names ? a. in that case , the covenant made on their behalf will be void : and so by not fulfilling what was promised for them , they will lose all those blessings , which god would otherwise have been obliged to bestow upon them. q. would it not be more reasonable to tarry till persons are grown up , and so in a condition to make the covenant themselves , before they were permitted to be baptized ? a. we are not to consider what we think best , but what god has directed us to do . now god expresly order'd the children of the jews to be admitted into covenant with him , at eight days old. into the place of circumcision , baptism has succeeded ; as the gospel has into the place of the law. there is therefore the same reason why our children should , from the beginning , be admitted into the christian ; as why the jews children should have been entred into the legal covenant . our infants are as capable of covenanting , as theirs were : and if god thought fit to receive them ; and did not account the incapacity which their age put them under , any bar to hinder them from circumcision ; neither ought we to think the same defect , any sufficient obstacle to keep our infants from being baptized . sect . xlvi . q. what is the other sacrament of the new testament ? a. the sacrament of the lord's supper . q. why do you call it the lord's supper ? a. because it was both instituted by our lord at supper , and was designed to succeed into the place of the paschal supper among the jews . q. ought this sacrament to be administred only at the time of supper ? a. that is not necessary , any more than that we should be obliged to eat our own supper before it ; that we should celebrate it only once a year ; in an vpper room ; in an eating posture ; and the like . our saviour took that occasion , and that season , for the institution of it ; but he did not intend thereby to oblige us to celebrate it in all the exact circumstances of time , place , posture , &c. that occurr'd in his own administration of it . q. why was the sacrament of the lord's supper ordain'd ? a. for the continual remembrance of the sacrifice of the death of christ , and of the benefits which we receive thereby . q. what do you mean by a continual remembrance ? a. a remembrance that is not to determine after a certain time , as the paschal supper did ; but is to continue to be kept up by this holy sacrament , to the very end of the world. q. is there any thing more intimated by that expression ? a. yes , there is ; namely , that this sacrament ought not to be celebrated only once in the year , as the passover was ; but to be administred from time to time , so as to keep up a constant , lively remembrance , in our minds , of the sacrifice of the death of christ. q. wherefore do you call it the sacrifice of christ's death ? a. because christ , by his dying , became an an expiatory sacrifice for the sins of mankind . q. did christ then suffer death for the forgiveness of our sins ? a. he did : he took upon him our sins , and died for them ; that by his death we might be free'd , both from the guilt , and punishment of them . q. was it necessary that christ should die , in order to his being such a sacrifice ? a. it was necessary ; for without shedding of blood there is no remission : heb. ix . 22 . and death being the punishment of sin , he could no otherwise have free'd us from death , than by dying himself in our stead . q. can christ any more suffer , or die , now , since his rising from the dead ? a. no , st. paul expresly tells us that he cannot ; rom. vi . 9 , 10. christ being raised from the dead dieth no more ; death hath no more dominion over him . for in that he died , he died unto sin once , but in that he liveth , he liveth unto god. q. how then do those of the church of rome say , that he is again offer'd for us , as a true , and proper sacrifice in this holy sacrament ? a. this sacrament is not a renewal , or repetition , of christ's sacrifice ; but only a solemn memorial , and exhibition of it . to talk of an expiatory sacrifice for sin , without suffering , is not only contrary to scripture , but is in the nature of the thing its self absurd , and unreasonable : every sacrifice being put in the place of the person for whom it is offer'd ; and to be treated so , as that person , in rigour , ought to have been , had not god admitted of a sacrifice in his stead . and therefore the apostle , from hence , concludes , that christ could not be more than once offer'd , because he could but once suffer . but to suppose that christ , in his present glorified state , can suffer , is such a contradiction to all the principles of our religion , that the papists themselves are ashamed to assert it . q. what think you of the sacrifice , as they call it , of the mass ? a. we do not deny but that , in a large sense , this sacrament may be called a sacrifice ; as the bread and wine , may be called the body and blood of christ. but that this sacrament should be a true , and proper sacrifice , as they define the sacrifice of the mass to be , it is altogether false , and impious to assert . q. what was then the design of our saviour , in this institution ? a. to leave to his church a perpetual , solemn , and sacred memorial of his death for us. that as often as we come to the lord's table , and there join in the celebration of this holy sacrament , we might be moved , by what is there done , at once both to call to our remembrance all the passages of his passion ; ( to consider him as there set forth crucified before our eyes ; ) and to meditate upon the love of christ thus dying for us , and upon the mighty benefits , and advantages , which have accrued to us thereby . sect . xlvii . q. you before said , that in every sacrament there must be two parts , an outward , and an inward : what is therefore the outward part , or sign of the lord's supper ? a. bread and wine , which the lord hath commanded to be received . q. did christ institute this sacrament in both these ? a. yes , he did : he first took bread , gave thanks , and brake it ; saying , take , eat , this is my body which is broken for you , this do in remembrance of me . and then ; after the same manner he took the cup , saying , this cup is the new testament in my blood ; this do ye , as oft as ye drink it , in remembrance of me . 1 cor. xi . 24 , 25. q. for what end did christ appoint these outward signs of this sacrament ? a. the words of his institution plainly shew it ; that those who celebrate this sacrament , might eat of the one , and drink of the other , at his table . q. is it necessary for all those who join in this holy sacrament , both to eat of that bread , and to drink of that cup ? a. it is so necessary that they cannot , without violating our saviour's institution , come to to the holy table , unless they do it . for christ appointed both to be taken ; and he who takes not the cup , as well as bread , does not communicate in christ's body , and blood , at all . q. may not a person who only looks on , and sees the priest officiate , commemorate christ's death , and meditate upon the benefits of it , as well as if he received the elements of bread , and wine ? a. i will answer your question with another : may not a person who is not baptized , when he sees that holy sacrament administred , be truly penitent for his sins , and believe in christ ; and desire to be regenerated , and adopted into the communion of his church ; as fully as if he were himself wash'd with the water of baptism ? but yet the bare looking on , in this case , would not intitule such a one to the grace of regeneration ; nor will it any more intitule the other , to the communion of christ's body and blood. in all these cases , the question is not what we think we might do , but what christ has commanded us to do : and we must observe what he requires , if ever we mean to be made partakers of what he promises . now that in the present instance is not idly to look on ; but to do this ; i. e. to eat this bread , and drink of this cup , in remembrance of him. q. do you think it necessary that every communicant should receive this sacrament in both kinds ? a. i do think it necessary ; for so our saviour has appointed it . thus he gave it to his disciples , and thus they received it at his hands . q. but his disciples were priests , and therefore their receiving this sacrament in both kinds , does not argue , that it is necessary for the people to do likewise ? a. whether all who were then present at the table with our saviour were priests , is very uncertain . the blessed virgin , we are sure , was at that time at jerusalem ; and , no doubt , did eat the passover , according to the law , with him ; yet she was certainly but a lay communicant . and many others , for ought we know , there might be in the same circumstances . but not to insist upon this ; our saviour made no distinction between priests , and lay communicants , as to the business of receiving of this sacrament in one , or both kinds . he gave both the bread , and wine , himself , to all that were at the table ; and he has left a general commandment to us to do likewise . and his words , and his action together , evidently require this of all of us : that those who administer this sacrament , should administer it as christ did ; and those who receive it , should receive it as the disciples did of him. q. do you then make no distinction between the priests , and the people , in what concerns this holy sacrament ? a. as to the manner of receiving it , none at all . when those who are priests receive this sacrament of another priest , it is as when they hear the word preach'd : they do it not as priests , but as christians . and therefore at the institution of this sacrament , our saviour christ alone acted as a priest : he resembled the ministers of his church ; the disciples represented the faithful ; who were afterwards to receive the sacrament from the ministers of the church , after the very same manner that they received it at christ's hands . q. but is not this sacrament as perfect in one kind , as in both ? a. can a thing be perfect , which wants one half of what is required to make it perfect ? q. yet it cannot be deny'd , but that he who receives the body of christ , does therewith receive the blood too ? a. though that be not the question , yet if not only may be , but , in this case , is , absolutely deny'd by us ; nor indeed can it , without a manifest absurdity be affirm'd . it was the design of our saviour christ in this sacrament to represent his crucified body ; his body as it was given for vs. now we know that when he suffer'd , his blood was shed , and let out of his body ; and that to represent his blood thus separated from his body , the cup was consecrated apart by him. and how then can it be pretended that he who communicates in such a body , must partake of the blood together with it ? but this is not our business ; the points which we insist upon are these : first , whether christ having confessedly instituted this sacrament in both kinds , and commanded us to do likewise ; those do not evidently depart from his institution , who give , and receive it , only in one ? and if they do ; then , secondly , whether they have any reason to expect to be made partakers of the benefits of this holy communion , who do not receive it after such a manner , as christ has commanded us to do ? q. did the apostles give the cup to the lay communicants in their churches ? a. yes , certainly ; or else st. paul would never have argued with the corinthians against communicating with idolaters as he does , 1 cor. x. 15 , &c. i speak as to wise men , judge ye what i say . the cvp of blessing which we bless , is it not the communion of the body of christ ? — ye cannot drink the cvp of the lord , and the cup of devils . nor have spoken of this sacrament , as he does in the next chapter : ver. 26 , 27 , 28 , 29. in every one of which , he takes notice of their drinking of the sacramental cvp , as well as of their eating of the sacramental bread. q. what then do you think of those of the church of rome , who deny the cup to the laity ? a. as of a most presumptuous sort of men , who sacrilegiously deprive the people of what christ has given them a right to . q. do you think this change so considerable , as to warrant you to break off communion with that church which has made it ? a. no one can with a good conscience receive this holy sacrament after any other manner , than christ has ordain'd it to be received . if therefore the church of rome shall obstinately refuse to give it to the lay communicant in both kinds , he is bound in conscience not to receive it of her priests at all : but to go to those who are ready to distribute it to them in the same integrity , in which it was first instituted by our blessed lord. sect . xlviii . q. what is the inward part , or thing signified , in this holy sacrament ? a. the body and blood of christ , which are verily , and indeed , taken and received by the faithful in the lord's supper . q. are the body , and blood of christ , really distributed to every communicant , in this sacrament ? a. no , they are not ; for then every communicant , howsoever prepared , or not , for it ; would alike receive christ's body , and blood , as to its substance , there . that which is given by the priest to the communicant , is , as to its nature , the same after consecration , that it was before ; viz. bread , and wine : only alter'd as to its vse , and signification . q. if the body and blood of christ , be not really given and distributed by the priest , how can they be verily and indeed taken , and received , by the faithful communicant ? a. that which is given by the priest is , as to its substance , bread , and wine : as to its sacramental nature , and signification , it is the figure , or representation , of christ's body , and blood ; which was broken , and shed for us. the very body , and blood of christ , as yet , it is not . but being with faith , and piety , recieved by the communicant , it becomes to him , by the blessing of god , and the grace of the holy spirit , the very body , and blood of christ : as to those who come unworthily to it ; it is made damnation ; that is , it renders them worthy of it , and , without repentance , will certainly consign them over unto it . q. how does the bread , and wine , become to the faithful , and worthy communicant , the very body and blood of christ ? a. as it intitules him to a part in the sacrifice of his death , and to the benefits thereby procured to all his faithful , and obedient servants . q. how does every such communicant take , and receive , the body and blood of christ , in this sacrament ? a. by faith : and by means whereof he is as truly intituled to a part in christ's sacrifice , by receiving the sacramental bread , and wine , which is there deliver'd to him ; as any man is intituled to an estate , by receiving a deed of conveyance from one who has a power to surrender it to his use. q. what are the benefits whereof those , who thus receive this holy sacrament , are made partakers thereby ? a. the strengthning and refreshing of their souls by the body and blood of christ , as their bodies are by the bread and wine . q. how does such a receiving of this holy sacrament strengthen our souls ? a. as it adds a new confirmation to us , every time we receive it , of god's mercy towards us , through the sacrifice of jesus christ ; and thereby fortifies , and corroborates us , more and more , both in the discharge of our duty ; and to a resistance of all such temptations , as may be likely to draw us away from it . q. does it strengthen us in any other respect besides this ? a. yes , it does : for being thus secured of a right to christ's sacrifice for us , we are thereby fortified against all doubts , and fears , of our salvation ; are confirm'd against the apprehension of any present dangers , or sufferings , which we shall reckon not worthy to be compared with the glory which shall be revealed in vs : and , finally , are strengthned against the fear of death its self , which we are hereby taught to look upon as a passage only to a most blessed , and everlasting state. sect . xlix . q. is this the only way in which you suppose christ's body , and blood , to be really present in this sacrament ? a. it is the only way in which i conceive it possible for them to be present there . as for his divine nature , that being infinite , he is by virtue thereof every where present . but in his humane nature , especially his body , he is in heaven only ; nor can that be any otherwise present to us on earth , than by figure , and representation ; or else by such a communion , as i have before been speaking of . q. does not christ expresly say , that the bread is his body ; the cup his blood ? a. he does say of the bread , and wine , so taken , blessed , broken , and given , as they were by him in that sacred action , that this is my body , &c. and so they are . the bread which we break , is not only in figure , and similitude , but by a real , spiritual communion , his body : the cup of blessing which we bless , is , by the same communion , his blood. but this does not hinder but that , as to their own natural substances , they may , and indeed do , still continue to be what they appear to us , the same bread , and wine , that before they were . q. what think you of those who believe the very elements of bread and wine , ( by the words of christ ) to be really changed into the body and blood of christ ; and to have nothing of their own remaining but the meer appearance , or species , of what they were before ? a. if any really do believe this , i think they contradict both sense , reason , and scripture , in so doing . q. do you suppose that we ought to judge of a thing of this nature by our senses ? a. i know no other way of judging of sensible objects , but by our senses . and if i must not believe what i see , and taste , and smell , to be bread , and wine ; to be truly bread , and wine ; i must resolve to turn sceptick , and not believe any thing at all . q. is not the word of god to be more rely'd upon , than our own senses ? a. i do not at all doubt but that we ought , without all controversy , to believe whatever the word of god proposes to us. but where does the word of god require me to believe any thing in opposition to my senses , which it is the proper business of my senses to judge of ? q. does not the word of god say , this is my body ? a. it does say so of the bread , so blessed , given , and received , as it ought to be , in this sacrament : and accordingly i believe that it is so . but does the word of god any where say , that it is not bread ? or that i am not to believe it to be bread , though my senses never so evidently assure me that it is ? q. can the same thing be christ's body , and bread , too ? a. i have before shewn you not only that it may be so , but that it truly , and really , is so : bread , in substance ; the body of christ , by signification ; by representation ; and spiritual communication , of his crucified body , to every faithful , and worthy receiver . q. how is transubstantiation contrary to our reason ? a. as my reason tells me it is a contradiction to say of one and the same natural body , that it should be in heaven , and on earth ; at london , and at rome , at the same time . that it should be a true humane body , and and yet not have any one part , or member , of such a body : to omit a hundred other absurdities , that are the necessary consequences of such a belief . q. how does the scripture contradict this belief ? a. as it tells us , that christ's body is in heaven ; absent from us : that there it is to continue till the day of judgment . that he has now a glorified body , and is not capable of dying any more : whereas the body we receive , in this holy sacrament , is his crucified body ; his body given for us ; his blood shed for us ; which can never be verified in his present glorified body . q. do not those who believe transubstantiation , believe the bread and wine to be changed into christ's mortal , and passible body ? a. no , they do not ; but into that body in which he now sits at the right-hand of god in heaven . q. how then does their belief of transubstantiation contradict the sense of the holy scriptures , as to what concerns the nature of christ's body in the eucharist ? a. because by supposing christ's glorified body to be that which we receive in this sacrament , they utterly destroy the very nature of it . it was the design of this sacrament , to exhibite , and communicate to us , the body and blood of christ , not any way , but in the state of his suffering ; as he was given for vs , and became a sacrifice for our sins . now this he neither was , nor could have been , in his present , glorified estate . so that if the body , and blood of christ , be in this sacrament , it must be not that which he now has in heaven , but that which he then had when he suffer'd for us upon earth ; and they must not only bring christ down from above , but must bring him back again to his mortal , and passible estate ; or they will never be able to make good any such change as they pretend to ; and that , i think , is sufficiently contrary to scripture , as well as in the nature of the thing its self impossible . sect . l. q. what have been the ill effects of this errour ? a. chiefly those two which i before mentioned ; that it introduced the doctrines of the mass sacrifice , and of the half communion ; to which may be added , thirdly , the adoration of the host. q. what do you call the host ? a. it is the wafer which those of the church of rome make use of , instead of bread , in this sacrament . q. do those of that church adore the consecrated wafer ? a. they do , and that as if it were really , what they pretend to believe that it is ; our saviour christ himself . q. is there any great harm in such a worship ? a. only the sin of idolatry : for so it must needs be , to give divine worship to a piece of bread. q. ought not christ to be adored in the sacrament ? a. christ is every where to be adored ; and therefore in the receiving of the holy communion , as well as in all our other religious performances . q. how can it then be sinful for those who believe the bread to be changed into the body of christ , upon that supposition , to worship the host ? a. as well as for a heathen who takes the sun to be god , upon that supposition , to worship the sun. q. but he intends to worship christ , and that can never be justly said to be idolatry ? a. and so the other intends to worship god : but to put another case , which may more easily be understood . if a man will , in defiance of sense , and reason , believe a post to be his father , and , upon that supposition , ask blessing of a post ; does his opinion , or rather his madness , alter the nature of things , and make him ever the less ask blessing of a post , because he takes it to be his father . the papist will needs have a piece of bread to be christ's body ; and , upon that presumption , he pays divine honour to it : does he ever the less give divine honour to a piece of bread , because he fancies that bread to be the body of christ ? q. will not his intention direct his action aright ? a. no , it will not : or if it would , his very intention it self is wrong . for his intention is to adore the host. 't is true , he believes it to be christ's body ; and therefore adores it : but still , right or wrong , the host he adores ; which being in reality no more than bread , he must needs commit idolatry in adoring of it . sect . li. q. what is required of them who come to the lord's supper ? a. to examine themselves , &c. q. when ought such an examination to be made ? a. it were much to be wish'd , that men would be perswaded to live under the constant practice of it ; and consider every week , or indeed every day , how their accounts stand towards god. but , at least , if they neglect it at other times , yet certainly they ought to do this very nicely , and scrupulously , before they come to the holy communion . q. how must this examination be perform'd ? a. by a careful , and diligent search into our lives , and actions ; that so we may , if possible , know what the true state of our souls is , in all those particulars concerning which we are here directed to examine our selves . and this accompanied with earnest prayer to god , for his assistance in , and blessing upon , our endeavours . q. what is the first point concerning which we are to examine our selves ? a. whether we repent us truly of our former sins , stedfastly purposing to lead a new life . q. how may we know whether we do this , so effectually as we are here required to do ? a. we can only judge by the present frame , and disposition , of our souls . if we are heartily sorry for , and ashamed of our sins : if we earnestly desire god's forgiveness of them : if we are instant with god in our prayers for pardon ; and where we have done any injury to our neighbour , are ready to ask his forgiveness also , and to make all reasonable satisfaction to him ; if , lastly , as far as we can judge of our selves , we do all this uprightly , and sincerely : if we reserve no secret affection for any sin in our souls , but universally resolve to forsake all our evil ways ; and in every thing to follow the rules of our duty ; we may , i think , justly conclude , that our repentance , and resolutions , are hearty , and without deceit ; and , as such , will qualify us for the worthy receiving of this holy sacrament . q. but what , if after all this , we should relapse into sin again ? a. if we do it by surprise , or infirmity ; if we fall back only into some lesser sins , and such as will hardly be altogether to be avoided by us in this present life ; we ought not to be discouraged . but , indeed , if after this we fall into the commission of some heinous , deliberate , wasting sin ; but especially should we relapse into a habit and course of such sins ; this would be of a dangerous consequence to us ; and make our last state worse than our first . q. would it not therefore be the safest way , rather to abstain altogether from the holy table , than to run the hazard of coming vnworthily to it . a. were it a matter of indifference whether we ever received this sacrament , or no , this might the more reasonably be insisted upon ; but as the case now stands , is altogether idle , and absurd . for , first , to come to the holy table is a matter of express duty ; what christ has commanded us to do ; and it is equally dangerous not to come at all , as it is to come vnworthily , to it . secondly , by not coming , we deprive our selves of the grace of god , which this sacrament was designed to convey to us ; and in that , of the greatest benefit , as well as comfort , to our souls , in the course of our duty , that our religion has provided for them . to all which , let me add , thirdly , that the shortness , and uncertainty of our lives , being consider'd , we ought , upon that account , to make the same preparation against the hour of our death , that we are required to do , for coming to the holy table . and since men are so very apt to put both the thoughts of death , and their provision for it so far off ; it is an instance of the great mercy and concern of our saviour christ for us , that by calling us frequently to his table , and requiring so strict a preparation for it ; he has engaged us to put our souls into such a posture , upon that account , as will fit them for dying ; should we chance , e're we are aware , to be surprized by death . q. what is the next thing wherein we are to examine our selves , before we come to the holy communion ? a. whether we have a lively faith in god's mercy through christ ; i. e. do stedfastly believe , that if we do truly repent us of our sins , god will not only most certainly forgive them ; but , as an earnest of it , does here , in this very sacrament , ratify , and seal anew his covenant with us ; and make us partakers of the benefit of that redemption , which our blessed saviour purchased for us , by the sacrifice of his own body and blood. q. what is the next particular upon which we are to examine our selves , before we come to the holy communion . a. whether we come to it , with a thankful remembrance of christ's death ; which is therein design'd to be set forth , and shewn by us. whether we are sufficiently sensible of the infinite love of god , and condescension of jesus christ , hereby declared to us ? whether we are careful always to keep up in our minds , a lively memory of his death , and passion ? and do , by the sincerity of our love to god , and the zeal we have for our duty , endeavour , in some measure , to testify how hearty a sense we have of those unspeakable mercies which he has been pleased thereby to favour us withal . q. what is the last thing concerning which we are to examine our selves . a. whether we are in charity with all men ? whether we do not only freely forgive whatsoever injuries any may chance to have done us , but are so intirely friends with them , as to be ready to do them all the kindness we can ; and that as truly , and heartily , as if they had never offended us , or otherwise done us the least injury . q. is this all that is required of us , before we come to the lord's supper ? a. other exercises there are , which may profitably be made use of by us , in order to our better performance of those duties we have before mentioned . such are , some extraordinary acts of prayer and devotion : a retirement from the business , and conversation , of the world ; but especially from the follies , and vanities of it . and these accompanied with some acts of prayer , and mortification , whilst we are making the examination of our selves before proposed . but these must be govern'd by the rules of prudence ; as every man's business ; opportunities ; needs ; state of health , and the like circumstances , either require , or will allow of . q. is such a preparatory examination of our selves , so necessary before we come to the holy table , that we may , in no case , presume to come without it ? a. no , it is not : those who live in a strict , and regular course of life , and have nothing extraordinary happen'd to . them , as they always know what their state towards god is , so are they always ready to receive this holy sacrament ; and need not be afraid to partake of it , because they had not the opportunity of making a particular , previous preparation of themselves for it . yet , if even these should design to go , at a certain time ( before known ) to the communion , they not only piously may , but in duty ought , to do somewhat of this kind , in order to their going with the better dispositions to it . q. what if by this means , a good christian should not be able fully to satisfy himself , concerning his worthiness to go to the holy table ? a. in that case he ought to consider what it is that puts him in doubt of it ; and having so done , let him take the advice of some person whom he can rely upon , but especially of his minister , about it : that so being free'd from his scruples , he may go with a quiet mind , and a full perswasion of conscience , to this spiritual feast ; and certainly receive the benefits of it . q. what if it shall appear that he is not in a state of going worthily to this sacrament ? a. he must , for the present , refrain from it ; and make all the haste he can to remove the impediment , and reconcile himself to god ; that so he may be in a condition both to come worthily to it ; and to be made partaker of those graces , which are thereby communicated to every faithful receiver of it . sect . lii . q. is there any thing yet farther required of those who come to the lord's supper ? a. yes , there is ; namely , that they be first confirm'd by the bishop : it being ordain'd by the church , that none shall be admitted to the holy communion until such time as he be confirm'd , or ready , and desirous , to be confirmed . q. what do you mean by confirmation ? a. i mean the solemn laying on of the hands of the bishop , upon such as have been baptized , and are come to years of discretion . q. how is this performed among us ? a. it is directed to be done after a very wise , and solemn manner . for , first , the bishop having given notice to the minister of his intention to confirm , and appointed a time for the doing of it ; the minister is to call together such of his parish , as are come to years of discretion , and have not yet been confirmed ; and to examine them in their church-catechism , and to prepare as many as he can for the bishop to confirm . secondly , having done this , he is either to bring , or send in writing , with his hand subscribed thereunto , the names of , all such persons , within his parish , as he shall think fit to be presented to the bishop to be confirm'd . these being approved of by the bishop , are brought openly into the church , and required by the bishop , in the presence of god , and the congregation there assembled , to renew the solemn vow , and promise , which was made in their names , at their baptism ; and , in their own persons , to ratify and confirm the same ; acknowledging themselves bound to believe , and do , all those things which their godfathers and godmothers then undertook for them . which having done , the bishop heartily prays to god for his grace to enable them to fulfil this their vow ; and laying his hand severally on every one's head , beseeches god to defend this his servant with his heavenly grace , that he may continue his for ever ; and daily increase in his holy spirit more and more , until he comes to his everlasting kingdom . to all which are finally added the joint prayers both of the bishop , and the church , to the same effect ; and so the ceremony is ended . q. what are the reasons that chiefly moved the church of england to retain such a ceremony as this ? a. there may several be assigned , but especially these four : * apostolical practice ; * the reasonableness of the thing its self ; * the benefit of it to the person who is confirmed ; and * the satisfaction that arises from hence to the church of christ. q. did the apostles practise such an imposition of hands ? a. the apostles did lay their hands on those who had been baptized ; and by their imposition of hands , such persons did receive the holy ghost . acts viii . 17 . xix . 6 . q. does the bishop give the holy ghost now , as the apostles did , by their imposition of hands ? a. that we do not say ; nor did the apostles themselves do it . they laid on their hands , and god gave his holy spirit to those on whom they laid them . and we piously presume , that by the fervent prayers of the bishop , and the church , those on whom he now lays his hands , shall also receive the holy ghost , if they do but worthily prepare themselves for it . q. is there any promise of god on which to build such a hope ? a. a general one there is , and such as may in this case , above any , be depended upon by us. for , first , we are directed to pray not only for our selves , but for one another also . to encourage us hereunto , christ has promised us to grant whatsoever is piously ask'd , by the joint suffrages of his church , of him. mat. xviii . 19 . and particularly , has declared , that god will give the holy spirit to them that ask him. luk. xi . 9 . add to this , that it has always been accounted a part of the ministerial office , not only to instruct , but to pray for , and bless their people when therefore the chief pastor of the church , and his congregation , solemnly join together , to beg of god the grace of his holy spirit , in behalf of such persons as these ; ( who have just now been dedicating themselves a-new , to his service ; and ratifying the covenant made between god , and them , at their baptism ; ) how can we chuse but believe , that god will certainly grant their request ; and give his holy spirit to those for whom he is thus earnestly , and solemnly , ask'd of him ? q. from whence does it appear , that such an imposition of hands was reasonable to have been ordain'd , and to be continued , in the church ? a. from the condition of those who are commonly baptized among us ; and who being , for the most part , infants , and so constrain'd to make use of others to become sureties for them at their baptism ; it was certainly very reasonable , that there should be some solemn time appointed , when such persons ( being come to years of discretion ) should themselves ratify their baptismal covenant ; and acknowledge their obligation to believe , and do , what their godfathers , and godmothers , had before promised for them . q. what are the benefits of this institution , to those who are confirmed ? a. besides the benefit of god's grace , which we reasonably presume to be hereby procured to such persons , by the prayers of the bishop , and church , on their behalf ; these two advantages do evidently accrue to them : that , first , they are , by this means , secured of the care of their godfathers , and godmothers , to see that they be duly instructed in the principles of their christian religion ; and in which , were this ordinance strictly observed , they could not be deficient , without being certainly found out , and censured by the church for their neglect . and , secondly , that by being thus solemnly called upon to ratify their baptismal vow , and covenant ; they are engaged to begin betimes , both to consider their duty , and to apply themselves to the serious discharge of it . q. how does this ordinance give a satisfaction to the church of christ , as to these matters ? a as , by this means , care is taken to have all these things openly transacted before it . the person , who perhaps was privately baptized , being now publickly confirmed , in the face of the congregation . the vow , which was made by others in his name ; being here solemnly renew'd , and ratified , by himself . the child , who was baptized by some minister of an inferior order , being now established in the communion of the church , by the chief pastor of it . and , lastly , the godfathers , and godmothers , who became sureties , both for the good instruction , and education , of the person , whom they answer'd for ; being hereby fully acquitted , and discharged , of their trust ; and declared to have faithfully fulfilled , what they had so sacredly promised , and vndertook to do. q. do you look upon all godfathers , and godmothers , to be obliged to see , that those for whom they answer , be first duly instructed in the principles of their religion , and then brought to be confirmed by the bishop ? a. they are certainly obliged , as far as a solemn promise , made in the presence of god , and in a matter not only lawful , but pious , and charitable , can oblige them . nor can i imagine , how any one , who has taken such an obligation upon himself , will ever be able to answer it , either to god , or his own conscience , if he shall neglect to fulfil what he undertook in that behalf . q. what think you of those who come to the lord's supper , without either being confirmed ; or having any desire , or intention , to be confirmed ? a. they are doubtless to be blamed : inasmuch as thereby they not only break the orders , and disobey the command of the church ; which , for such good reasons as we have seen , requires them to be confirmed ; but seem ashamed to own their christian profession ; and to despise the prayers of their bishop for such graces , as they certainly ought to desire ; and cannot reasonably hope , by any more effectual means , to obtain of god , than by a pious , and reverend participation , of this holy ordinance . q. may not the grace of god be obtain'd as well by our own prayers , as by the bishop's imposition of hands upon us ? a. that is not the question : we know that god has promised his holy spirit to every one who faithfully prays for him. but the question is this ; first , whether if a man may obtain this grace by his own prayers alone , he may not expect more certainly to do it , by adding the prayers of the bishop , and the church , to them ? and , secondly , whether he who carelesly neglects , or presumptuously despises the orders of the church ; and the pious provision made by her , for all her members , at their first setting out into the dangers , and temptations , of the world ; may not justly fear , lest god should refuse that grace to his own solitary prayers , for which he neglected , or despised , the prayers of the bishop , and the church , on his behalf ? q. what is required of persons to be confirmed ? a. first , that they be of years of discretion : that is to say , of a capacity to understand the nature of their baptismal covenant . what god therein promises to us ? and what we are thereby obliged to believe , and do , in obedience to his will ? secondly , that they be not only capable of this knowledge ; but be actually instructed in these things . thirdly , that being hereby brought to a clear sense of what was done for them , by their godfathers , and godmothers , at their baptism ; they be now ready , and desirous , in their own persons , to ratify , and confirm the same . and , lastly , that in testimony of their sincere resolutions to make good what they here promise , and vow , they do now truly repent of all their sins , and stedfastly resolve , by the grace of god , to go on in a constant obedience to god's commands , unto their lives end. q. at what times ought such persons to be confirmed ? a. at such times as the bishop appoints for this purpose . only , if it be possible , they should endeavour to be confirmed , and thereby fully take upon themselves the first sacrament ; before they proceed to the participation of the second . q. how often ought any christian to be confirmed ? a. the nature of the office plainly shews it . confirmation , as it is understood , and practised by us , is nothing else but a solemn ratification of our baptismal covenant . now no man ought to be baptized more than once : nor will he therefore need any more than once , to take that covenant upon himself . if after this , he shall fall into any sins , whereby to put himself out of a state of grace ; or even to be cut off from the communion of the church ; there are other means of restoring him again to both , upon his sincere repentance for what he has done amiss . but our baptism must not be repeated ▪ nor will our confirmation therefore need to be , any more , repeated by us. finis . errata . page 45. l. 24. for be was , r. was a. p. 115. l. 28. r. commandment . p. 127. l. 26. for tha● god would , r. both. p. 130. l. 15. for to them , r. in them. p. 151. l. 27. r. don't . p. 159. l. 14. blot out to . borks printed for richard sare , at grays inn gate in holborn . the genuine epistles of st. barnabas , st. ignatius , st. clement , st. polycarp , the shepherd of hermas , &c. with a large preliminary discourse . 8 vo . a practical discourse against profane swearing . 8 vo . the authority of christian princes over ecclesiastical synods , in answer to a letter to a convocation man. 8 vo . an appeal to all the true members of the church of england , on behalf of the king's supremacy . 8 vo . a sermon at the dorsetshire feast . 1690. before the queen at whitehall , may 10. 1691. before the lord mayor , nov. 26. 1691. at grays inn , on the death of the queen . at st. james's , on the day of thanksgiving . these nine by the reverend dr. wake . fables of aesop , and other eminent mythologists , with morals and reflexions . folio . fables and stories moralized ; ( being a second part of the fables of aesop , and other eminent mythologists , &c. ) folio . both by sir roger l'estrange . mr. collier's view of the stage . his defence . his essays upon several moral subjects . maxims and reflections upon plays ; ( in answer to a discourse printed before a play , called , beauty in distress ; ) written in french by the bishop of meaux ; with an advertisement concerning the author and book . by mr. collier . an answer to all the excuses and pretences that men ordinarily make , for their not coming to the holy communion . to which is added , a brief account of the end and design of the holy communion , the obligation to receive it , the way to prepare for it , and the behaviour of our selves both at , and after it . price but 3 d ▪ for the encouragement of such persons as are willing to give them away , for the promoting of piety and devotion . notes, typically marginal, from the original text notes for div a66289-e970 acts xxi . 21 , 24. luk. 1.4 . acts xviii . 25 , 26. heb. v. 12 . — vi . 1 , 2. heb. viii . 8 . &c. gen. iii. 15 . heb. viii . 12 . luk. xi . 13 . 1 pet. 1 ▪ 2. jo. iii. 16 , 17. 1 pet. 1.4 , 5. 2 cor. vii . 10· jam. v. 20 . rom. xii . 5 . eph i 22 , 23. jo. i. 12 ; 13 heb. ii . 11 12 , 13. rom. viii . 14 , 15. acts iii. 25 . rom. viii . 15 , 17. gal. iv . 5 , 7. ephes. 1.5 . 1 pet iii. 21 . 1 pet i. 3 , 4 5 gal. iii. 26 . heb. ii . 3 , eph. ii . 1 , 2 , 3. mat. xiii . 39 . luk. viii . 12 . je. viii . 44 . eph. iv . 27 . — vi . 11 . 1 tim. iii. 6 , 7. heb. ii . 14 . jam. iv . 7 . 1 jo. iii. 8 , 9 , 10. (a) jo. viii , 44. 1 jo. iii. 8 . (b) 1 tim iii. 6 . jo. viii . 44 . jam. 3.14 , 15. 1 joh. ii . 15 . — v. 19.21 . jam. iv . 4 . 1 jo. ii . 16 . act xxv . 23 . phil. ii . 3 . mat. xix . 17.18 , 19. rom. xiii . 9 . luk. xviii . 20 . jo. vi . 44 . 2 cor. iii. 5 . phil. 1.6 . — ii . 13 . jerem. xxxii . 40 . ezek. xxxvi , 27. 1 jo. iii. 9 . 2 thes. iii. 3 . tit. iii. 4 , 5. 2 tim. i. 9 . 1 jo. vi . 44 . ephes. ii . 8 . phil. i. 29 . jo viii . 31 . gal. vi . 9 . rom , ii . 7 . 1 cor. xv . 58 . b 1 cor. i. 8 . 2 cor. i. 22 . ephes. iv . 30 . 1 jo. i. 8 . luk. xv . 7.18 , &c. ‖ 2 cor. vii . 10 . † ezek. xviii . 21 . isa. i. 16 , 17. prov. xxviii . 13 . psal. xxxiv : 15. isai. i. 16 . psal. xxxviii . 18 . 2 cor. vii . 9 , 10 , 11 , 2 cor. vii . 10 . mat. xviii . 3 . luke xiii . 3 . prov. xxviii . 19 . ezek. xviii . 30 . — xxxiii . 11 . isa. lv . 7 . 1 jo. i. 8 . mat. v. 23 . 1 cor. v. 1 tim. v. 20 . jam. v. 16 . prov. xxviii . 13 . isa , lv , 7 , ezek , xxxiii 11 , heb , ix , 2● , 26 , 28 , heb. x. 12 , 14. 1 pet. ii . 24 . — iii. 18 . 1 jo. i. 7 . prov. 1.24 , &c. xxviii . 14 . heb. iii. 13 , 15. — vi . 6 . — xii . 17 . prov. xvi . 5 . jam. iv . 6 . 1 pet. v. 5 . psal. x. 3 . 1 cor. v. 11 . vi . 10 . eph. v. 5 . jam. iii. 15 ▪ jud. 19. jo. ix . 14 ▪ jo ▪ v. 44 . heb. vi . 4 . &c. 〈◊〉 x. 26 . 2 tim. iii. 16 . 2 pet. . i.28 . 2 pet. iii. 15 . jo. xx . 21 . luk. i. 4 . 2 tim. iii. 14 , 15 , 16. 2 thes. ii . 15 . 2 tim. iii. 17 . psal. cxix . 105 . jo. v. 39 . mat. xxii . 29 . jo. v. 39 . acts xvii . 2.11 . * act viii . 36.37 . 2 tim. 1.13 . jo. iv . 24 . isa. vi . 3 . — xli . 4 . — xliv . 6 . 1 kin. viii . 27 . psal. xc . 2 . job xi . 7 . 1 tim. vi . 15 , 16. heb. xiii . 8 . jer. xxxii . 27 . mat. xix . 26 . jer. xxiii . 23 . psal. cxxxix . 7 . deut. vi . 4 . jo. xvii . 3 . mark xii . 29 . 1 cor. viii . 4 . eph. iv . 6 . rom. viii . 15 . jam. i. 18 . 1 jo. iii. 1 . psal. xciii . xcvii.xcix . gen. xviii . 14 . psal. cxxxv . 6 . tit. i. 2 . hab. i. 13 . gen. i. 1 . col. i. 16 . neh. ix . 6 . job ii . 10 . psal. xxxvi . 6 . jo. xiv . 1 . 1 joh. iii. 23 . luk. ii . 21 : 1 tim. i. 15 . luk. ii . 11 . acts xiii . 23 . ‖ in the margin , the anointed . 1 kin. xix . 15 , 16. exod. xl . 13 , 15. 1 sam. xv . 1 . isa. lxi . 1 . comp . luk. iv . 21 , 22. joh. v. 44 . — ix . 14 . (b) ma● . xii . 35 . mat. xxii . 42 . heb. vii . 14 . (c) joh. vii . 41 , 42. luk. ii . 4 ▪ 11. isa. xl . 3 . mal. iv . 5 . luke i. 17 . mat. iii. 3 . mark i. 2 ▪ 3. mat. xi . 5 . jo. iii. 2 . — xxi . 25 . ‖ jo. xiv . 12 see below ▪ sect. xii . mat ▪ v. ●vi.vii . luk. ix 35● heb i. 1 . gen. xiv . 18 . eph. v. 2 . heb. x. 10 . rom. viii . 34 . acts iii. 26 . isa. ix . 6 , 7. luk. i. 32 , 33. mat. xxi . 5 . rev. xix ▪ 13 , 16. psal. xiv . 8 . isa. vii . 14 . — ix . 5 . acts xx . 28 . jo. i. 14 . — iii. 16 . act. xiii . 33 . comp. heb i. 5 , 6. v. 5 . acts x. 36 . jo. xx . 28 . psal. ii . 8 . rom. x. 12 . rom. xiv . 7 , 8 , 9. 1 cor. ii . 8 . phil. ii . 8 , 9 , 10 , 11. acts ii . 36 . jo. xiii . 3 . rom. xi● ▪ 9. phil. ii . 8 , 9 , &c. jo. i. 14 . heb. ii . 14 . mat. i. 18 , 20. luk. i. 35 . † heb. vii . 26 . 2 cor. v. 21 . 1 pet. i. 19 . * mat. i. 23 . isa. vii . 14 . luk. i. 27 . gal. iv . 4 . luk. ii . 5 , 6 , 7. — xi . 27 . 1 tim. ii . 5 . 1 cor. xv . 21 . mat ▪ i. 25 . luk. i. 34 , 35. isa. vii . 14 . mat. xxvii . 1 , 2. luk. iii. 1 . dan. ix . 26 . gen. xlix . 10 . isa. liii . 5 , 6. rom. iv . 25 . 1 cor. xv . 3 . heb. vii . 26 . ix . 28 . x. 10 . 1 pet. ii . 21 , 22. (a) mat. xxvi . 2 , 24 , 45 , 70. luk. xxii . 22 , 48 , 57. 1 cor. xi . 23 . * mat. xxvi . 56 . mar. xiv . 50 . ‖ luk. xxiii . ● , 5. jo. xix . 12 † mat. xxvi . xxvii . luk. xxii . xxiii . jo. xviii . xix . * 1 pet. iii. 18 . — iv . 1 . † acts xx . 28 . 1 cor. ii . 8 . luk. xxiii . 46 . mar. xv . 37.44 . acts ii . 2● ▪ v. 30 , &c. isa. liii . 10 . 1 pet. i. 18 , 19. rom v. 10 . viii . 32 . col. i 21. (a) ( b ) gen. xxxvii 35. — xlii . 38 . 1 sam. ii . 6 . (b) psal. xvi . 10 . (c) psal. ix . 17 . mat. v. 22 , 29 , 30. x. 23 . xxiii . 33 . luk. xii . 5 . &c. luke xxiii . 46 . eccles. xii . 7 . ‖ mat. viii . 11 . luk ▪ xvi . 22 , 23 ▪ eph. i. 19 , 20. acts ii . 32 . gal. i. 1 . jo. v. 21 . acts i. 21 , 22. mat. xxvii . 50 , 59. luk. xxiii . 55 . — xxiv . i.11 , 20. † 1 cor. xv . 5 , &c. luk xxiii . 37 . jo xx . 19 , 25 , 27. acts i. 3 , 21 , 23. ‖ jo. xx . 12 . (a) acts ix . 4 . (b) acts ii . 4 , 32. — iii. 8 , 15. — iv . 8 , 10 , 33. — v. 12 , 15 , 31 , 32. * mat. xxvii . 62 . mar. xv . 42 . luk. xxiii . 54 . jo. xix . 32 . † mat. xxviii . 1 . mar. xvi . 1 , 2. luk. xxiv . 1 . jo. xx . 1 . 2 cor. xiii . 4 . acts xiii . 33 . 1 pet. i. 3 . rom. 1.10 . luk. xxiv . 50 , 51. acts i. 9 , 10. eph. iv . 10 . heb. iv . 14 . — vi . 19 . — ix . 24 .. * mar. xvi 19. ps●l . cx . 1 . comp . act. ii . 34 . 〈◊〉 . i 13. ‖ see rom. viii . 34 . 1 pet. iii. 22 . acts vii . 56 . phil. ii . 8 , 9. eph. i. 20 , &c. act. v. 30 , 31. † 1 cor. xv . 25 . heb. x. 12 , 13 ▪ psal cx . 1 . † act. x. 42 . 1 pet. iv . 5 . 2 tim. iv . 1 . mat. xvi . 27 . ‖ act. xvii . 31 . rom. xiv . 9 . * mat. xxiv . 31 . — xxv . 32 . 2 thes. ii . 1 . † dan. vii . 9 , 10. rev. xx . 4 , 11 , 12. ‖ 1 cor. xv . 23 . 1 thes. iv . 16 , 17. mat. xxv . 32 , 34. * mat. xxv . 41 . — xix . 28 . 1 cor. vi . ● . † mat. xxv . 46 . comp. ma● . iii. 16 . xxviii . 19 . eph. ii . 18 . gal. iv . 4 , 5 , 6. 1 jo. v. 7 . jo. vi . 44 : deut. xxix . 4 . acts xiii . 48 . 1 thes. ii . 13 . jer. xxxii . 40 . ezek. xxxvi . 27 . 1 cor. iii. 6 . 1 jo. iii. 9 . 2 thes. iii. 3 . mat. vi . 13 . 2 cor. iii. 5 . eph. iv . 30 . acts iv . 31 . — v. 41 . — xiii 52. rom. xiv . 17 . 1 thes. i. 6 . rom. viii . 37 . 2 cor. iv . 13 , 16. eph iv . 30 . phil. i. 2● . 1 cor. xv . ●3 . 1 thes. iv . 13 . luk ▪ xx . 38 . mat. xvi . 18 . acts ii . 41 . & c.. 1 cor. x. 17 . gal. v. 5 . eph. i. 22 . iv . 3 , 4 , 5. v. 23 , 26. col. i. 18 . heb. xii . 23 . psal. lxxvi . 1 , 2. — cxlvii . 19 , 20. mat. xvi . 18 . — xxviii . 19 , 23. eph. i. 4 . — iv . 3 . — v. 26 , 27. col. 1.22 . 2 tim. 1.9 , 11 , 19. 1 pet i. 15 , 16. 1 thes. iv . 7 . 2 cor. vii . 1 . heb. xii . 14 . rom. i. 7 . xv . 25 , 26 , 31. eph. i. 3 . phil. i. 1 . col. i. 4 . iii. 12 , &c. 1 cor. i. 9 . eph. iii. 9 . — v. 23 , 25 , 26. 1 jo. i 3. ‖ jo. xiv . 23 . 1 cor. xii . 16 . 2 cor. xiii . 14 . gal. iv 6 , 7. phil. ii . 1 . * luk. xv . 10 . — xvi . 22 . heb i. 14 . mat. xviii . 10 . † 1 cor. xii . 26 . 1 jo. i. 7 . rom. xii . 15 . act. ii . 42 . rom. xii . 13 . — xv . 27 . 1 cor. x. 16 . heb. xii . 22 , 23. r jo. i. psal. xxxi . 1 , 2. comp. rom. iv . 8 . luk. xxiv . 47 . act. iii. 29 . xiii . 38 , 39. 1 cor. xv . 4 . 2 cor. v 21. phil. iii. 21 . mat. xiii . 4.3 . dan. xii . 3 . jo. v. 28 . act. xxiv . 15 . dan. xii 2. jo. v. 28 . rom. viii . 11 . 1 cor. vi . 15 , 19. 2 cor. v. 10 . mat. xx● 41.46 . — xviii ▪ 8. mark ix 43 , 44. comp. rev. ii . 11 . xiv . 11 . xxi . 8 . 1 cor. xv . 42 , &c. phil ii . 21 . 1 jo ii . 2 . rev. xxi . 4 . psal. x●i . 11 . 1 cor. ii . 9 . mat. vii . 21 , 24 , &c. mat. xxii . 37 . &c. mat. v. 48 . — xix . 21 . col. i. 28 . 1 pet. v. 10 . 2 cor. vii . 14 . — xiii . 9 . mat. xxii . 37 . compare deut. x. 12 . psal. cxix . 16 . 1 cor xv . 48 . mat. xxii 37. 2 pet. iii. 18 . mat. xix . 16 . — xxii . 37 . rom. xiii . 9 . jam. ii . 8 . * lev. xviii . 21 . xix . 14 , 16 , 18 , &c. xxi . 12 , &c. xxii 2. &c. num. iii. 13 , 41 , 45. rom. ii . 28 , 29. 1 cor. x. 18 . gal. iii. 23 , 26. vi . 15 , 16. phil. iii. 3 . heb. viii . 6.8 , &c. luk. i. 74 , 75. gal. iv , 26. heb. xii . 22 . rev. iii. 12 . xxi . 2 , 10 , &c. see before , sect. vii . psal. v. 7 . xlv . 11 . xcv . 6 . cxxxii . 7 . jo. iv . 24 . 1 cor. vi . 20 . phil. iii. 3 . heb. x. 25 . mat. vi . 5 , &c. (a) heb. xi . 6 . jo i. 12 . vi . 29 . act. xiii . 39 . rom. x. 9 . gal. iii. 22 . 1 jo. iii. 23 . v. 13 . (b) psal. xxii . 23 . xxxiii . 18 . xxxiv . 11 . mat. x. 28 . luk. i. 50 . 2 cor. vii . 1 . phil. ii . 12 . (c) mat. xxii 37. (d) see before . (e) psal. xcii . i . cv . 1 . cvi , &c. eph v. 20 . 1 thes. v. 18 . (f) psal. ii . 12 . xviii . 30 . cxv . 9 , 10 , 11. rom. xv . 12 . 2 cor. i. 9 . 2 tim. vi 17. 1 pet. iii. 5 . (g) psal. xiv . 4 . xviii . 3 . cxvi . 2 , 13 , 17. cxliv. 18 . act. ii . 21 . rom. x. 12 , 13 , 14. 1 cor. i. 2 . (h) psal. xcix . 3 . lxvi . 2 . cxix . 11 , &c. 105 , 140 , 161 , 162. col. iii. 16 . 1 thes. ii . 13 . heb. ii . 2 . iv . 12 . jam. i. 21 . (i) psal. ii . 11 . c. 2. luk. i. 74 . 1 thes. i. 9 , 10. heb. ix . 14 . 1 cor. viii . 5 , 6. gal. iv . 8 . 1 kin. xi . 4 . 2 kin. xvii● 33 , 34. lev. xix . 4 . xxvi . i . acts xvii . 29 . ezek. xiv . 5 . lev. xxvi . 1 . deut. iv . 16 . amos v. 26 . deut. viii . 19 . isai. xlii . 8 . psal. cxv . 14 . 1 kings xiv . 22 , xv . 13 . 2 kings xxii . 17 . xxiv . 3 . lam. v. 6 . 1 king. xi . 34 . 2 kings viii . 19 . 1 cor. vi . 9 . gal. v. 20 . rev. xxi . 8 . — xxii . 15 . isai. xlviii . i . mal ▪ iii. 5 . psal. xxiv . 4 . mat. v. 34 , &c. psal. lxiii . 11 . judg. xi 31. numb xxx . 3 . deut. xxiii . 21 , 22 , 23. psal. lxvi . 11 . prov. xx . 25 . mat. vi . 7 . lev. xxi . 6 lev. xxiv . 16 . 2 kings xix . 10 . lev. xxii . 2 . luk. viii 18. 1 cor. xi . 27 . prov. xiii . 13 . psal. xcix . ● ▪ isai. lxvi ● jer. iv . 2 . mat. v. 37 . 1 cor. x. 31 . col. iv . 6 . heb. xii . 28 . lev. xxiv . 16 . 2 sam. 12.14 . — xxi . 1 . 2 kings xix . 35 . zech. v. 3 , 4. gen ii . ● ▪ act. xx . 7 . 1 cor. xvi . 1 , 2. r. v. i , 10. jer. xvii . 24 . isa. lviii . 13 . act. xiii . 27 . — xv . 21 . — xvi . 13 . ‖ 20 car. ii. c●p 7. mat. xii . 39 . mat. ii . 12 . isa. xlix . 23 . 2 kin. v. 13 . gen. xlv . 8 . job xxix . 16 . judg. xvii . 10 . — xviii . 19 . 2 kin. ii . 12 . — vi . 21 . — xiii . 14 . 1 cor. iv . 15 . lev. xix . 15 . eph. vi . 1 , 2. 1 tim. vi . 1 , 2. 1 pet. ii . 17 . 1 tim. v. 3 , 17 , 18. mat. iv . 6 . mark vi . 10 , 11 , 12. deut. xxvii . 16 . prov. i. 8 . xxx . 17 . lev. xix . 3 . mat. xv . 4 . mark vii . 10 . eph. vi . 1 , 2. col. iii. 20 . 1 tim. v. 4 . 2 tim. iii. 2 . deut. xi . 7 , 11 , 19. prov. xiii . 24 , xxii . 6 , 15. xxiii . 13 , 14. luk xi . 11 . 2 cor. 12.14 . 1 tim. v. 8 . eph vi . 4 . col. ili . 21 . heb. xii . 9 . exod. xxii . 28 . eccles. x. 20 . prov. xxiv . 21 . mat. xxii . 21 . rom. xiii . 2 . tit. iii. 1 . 1 pet. ii . 13 , 17. 2 pet. ii . 10 , 11. jude 8 , 9. act iv . 19 . — v. 18 , 29 , 41. 1 kin. iii. 7 , 9. psal. lxxii . 2 , &c. lxxviii . 71 . prov xx . 38 . rom. xiii . 3 . 1 tim. ii . 2 . 1 pet ii . 1● . mal. iii. 8 . mat. x. 14 , 15. luk. x. 16 . 1 cor. iv . 1 , 15. — ix . 7 , &c. 1 thes. i. 12 , 13. 1 tim. v. 17 . heb. xiii . 7.17 . gal. vi . 6 . ezek. iii. 18 , &c. mal. ii 7. 1 pet. v. 2 . rom. xii . 7 . 1 tim. iv . 12 , &c. 2 tim. ii . 2 , 15 , &c. act. xx . 30 . 2 tim. iv . 2 . tit. ii . 7 , 8. prov. xxxi . 11 . eph. v. 22 , 23 , 33. col. iii. 18 . 1 pet. iii. ● . 1 tim. ii . 12 . col. iii. 19 . eph. v. 25 . &c. 1 pet. iii. ● . col. iii. 12.22 . eph. vi . ● . 6 . 1 tim. vi . 1 . tit. ii . 9 , 10. 1 pet. ii . 1● . jos. xxiv . 15 . col. iii. 22 . — iv . 1 . jam. 5.4 . eph. vi . 9 . lev. xix . 32 . job xxxii . 7 . prov. 16.31 . 1 tim. v. 1 , 2. tit. ii . 2 , 3. rom ▪ xiii . 7 . prov. xxix . 23 . rom. xi . 20 . — xii . 16 . 1 tim. vi . 17 . psal. xli . 1 . 1 tim. vi , 17.18 . 2 cor. ix . 9 . heb. xiii . 16 . ecclus. iii. 9 . deut. v. 16 . eph. vi . 2 , 3. gen. ix . 5 . exod. xxi . 13 . num ▪ xxxv . 22 . * exod. xxi . 14 . num. xxxv . 30 . rom. xiii . 4 . † num. x. 9 . deut. xxi . 10 . prov. xx . 18 . — xxiv . 6 . * exod. xxi . 14 . num. xxxv . 30 . rom. xiii . 4 . deut. xiii . 5 , 6 , 7 , 8. * num. xxxv . 19 , 27. ‖ exod ii . 11 . comp. acts vii . 25 . 1 sam. xv . 33 . gen. ix . 5 . mat. v. 21 . gal. v. 20 . rom. xii . 1● ▪ jam. iii. 14 , 16. rom. xii . 18.20 . mat. v. 9 , 44. luk. x 34. gal. v. 22 . eph. v. 2 . 1 thes. iv . 9 ▪ heb. x. 24 . jam. ii . 8 . 1 jo. iv . 7.21 . lev. xviii . 2● ▪ prov. vi . 29 . mat. v. 29 , &c. gal. v. 19 . eph. v. 3 , 4. col. iii. 5 . 1 cor. iii. 17 . vi . 9 . ix . 27 . 1 tim. ii . 9 . 2 tim. ii . 22 . 1 pet. ii . 11 . — iii. 3 . — iv . 3 . job xxxi . 1 , 9. mat. xv . 19 . rom. xiii . 19 . eph. v. 3 , 11 , 18. 1 thes. iv . 3 , 4 , &c. col. iii. 5 , 8. gal. ● . 24 . 2 cor vii . 1 . t it ii 3. 1 pet. v. 8 ▪ lev. xx . 10 . job xxxi . 11 . prov. vi 29. 1 cor. vi . 9 , 10. eph. v. 5 . heb. xiii . 1● . lev. xix . 11 , 13. ‖ eph. iv . 28 . lev. xix . 11 , 13. rom. ii . 21 . prov. xx . 10 . xxii . 16 . xxviii . 8 . psal. xxxvii . 21 . luk. 18.11 . 1 cor. v. 10 , 11. vi . 10 . vii . 5 . 1 thes. iv . 6 . jam. v. 4 . * exod. xxiii . 9 . lev. xxv . 14 . 1 tim. v. 8 . prov. vi . 1 . xi . 15 . xxii . 26 . deut. xxiii . 19 , 20. psal. xv . 5 . prov. xxviii . 8 . jer. xvii . 15 . prov. x. 2 . xiii . 11 . xx . 21 . mat. v. 40 . 1 cor. vi . 1 , 6 , 7. psal. xv . 1 , 2. prov. xvi . 11 . ezek. xxxiii . 15 , 16. mich. vi 8. eph. iv . 28 . 2 thes. iii. 11 , 12. luk. iii. 14 . prov. vi . 18 , 19. tit. iii. 1 , 2. 1 tim. vi . 4 . lev. xix . 16 prov. xi . 30 . — xviii . 8 . 1 kings xxi . 10 . mat. xxvi . 59 . psal. xv . 1.3 . mat. vii . 1 , 2. eph. iv . 25 . jam. i. 26 . psal. xv . 1 , 2. eph. iv . 25 . 1 pet. iii. 10 . mat. vii . 1 , 2. 1 cor. xiii . 5 , 7. luk. xxiii . 41 . acts xxv . 8 . rom. vii . 7 . gal. 5.22 . 1 pet. ii . 11 . col. iii. 5 . eph. iv . 22 . 1 kings xxi . ib. ver . 6. — 16. ezek. xxxiii . 31 . 1 tim. vi . 6 . phil. iv . 11 . heb. xiii . 5 . rom. xiii . 13 . 1 cor. xiii . 4 . 1 thes. iv . 11 , 12. see the preface to this prayer : ch. cat. ‖ rom. x. 14 . * jo. xvi . 24 . † psal. lxv . 2 . xciv . 9 . 1 kings viii . 30 , &c. ‖ mat. vi . 8 . * lev. xxxii . 17 , 27. † mat. vii . 7 . xxi 22. luk. xi . 9 . jo. vi . 24 . jam. i. 6 . psal. v. 2 . xliv . 20 , 21. l. 23 . isa. xlv . 20 . jam. i.5 . mat. vii , 7 , 8. act. xvii . 25 , 28. luk. xi . 9 . jo. xvi . 24 . jam. i. 5 . deut. xxix . 4 . act. xiii . 48 . jo. vi . 44 . 1 cor. iii. 6 . eph. ii . 8 . phil. ii . 13 . luk. xi . 9 . mat. xiii . 12 . xxv . 29 . luk. viii . 18 . mat. vii . 7 . — xxi . 22 . jo. xvi . 23 , 24. jam. iv . 3 . 1 jo. iii. 22 . jam i. 6 . v. 14 , 16. luk. xviii . 1 . rom. xii . 12 . eph. vi . 18 . 1 jo. v. 14 . mat. vi 25. heb. xiii . 5 . prov. xxx . 8 . eph vi . 18 . phil iv . 6 . col. iv . 2 . 1 thes. 5.17 . 2 thes. i. 11 . heb. xiii . 18 . jam v. 16 . 1 pet. iv . 7 . zech. viii 21. luk. xxiv . 53 . act. vi . 4 . heb. xiii . 15 . 1 thes. v. 17 . rom. i. 9 . &c. psal. lv . 17 . jos. xxiv . 15 . psal. ci . heb. xii . 25 . act. i. 14 . — ii . 1 , 46. — iii. 1 . 1 cor. xi . 22 . xiv . 13 , 19 , &c. num. vi . 14 ▪ — ● . 35 , 36. 2 thes ii . 1● ▪ eph ▪ ii . 18 ▪ 1 kin viii . 38 . psal. cxv . 3 . cxxiii . 1 . luk. xi . 11 . jam i. 17 . psal. ciii 13. lam. iii. 41 . eccles v. 2 . mat. vii . 9 , 10. 2 thes ▪ ii 16. jer. xxiii . 23 . 1 kin ▪ viii . 23 , 27 , 38 , 39. isa. xl . 22 . psal. cxxxix . 7 , &c. * psal. xi . 4 . cxxiii . 1 . cxxvi . 28 . mat. v. 16 , 45. xii . 50 xvi . 1 . xxiii . 9 . act. vii . 49 . ps●l . cxlviii . 13 . prov. xvi . 4 . isa. vi . 3 . 1 kin. v. 5 . psal. xx.i. xliv . 20 . act. vii . 47 . exod. xx . 1● . xxix . 1 . lev ▪ x. 3 . 1 kin. ix . 3 . psal. lxxii . 19 . lxxxvi 9 , 12. cxiii 〈…〉 mat. v ●6 . jo. xv . 8 . act. xiii . 48 . rom. xv . 6 . 1 cor. x. 31 . vi . 20 . 1 pet. iii. 15 . iv 11. ● thes. 1.10 , ●● . ‖ ps●l ciii . 19 ▪ cx . ● cxiv . 11 , ●● . † mat. iii. 2 ▪ iv . 13 . xxiv . 14 . heb. i. 8 . * mat. v. 14 , 20. xiii . 4● . luk. xxiii . 42 , 43. 1 cor. vi . 9 ▪ 2 pet. i. 11 . act. xxvi . 18 . col. i. 13 . psal. ii . 8 . mich iv . 8 . rev. xi . 15 . xii . 10 . mat. xxviii . 19 . 1 cor. xv . 25 . tit. i. 3 . — ii . 12 , 13 ▪ mat. xxvi . 42 . act. xxi . 13 , 24. * luk. xxii . 42 . job . i 21. heb. x. 17 . † psal xl . 8 . — cxliii . 10 . mat. vii . 21 . jo. iv . 34 . vi . 37 , 38. act ix . 6 . rom. ii . 18 . xii . 2 . eph vi 6. 1 pet. ii . 15 . 1 jo. ii . 17 . psal. ciii . 20 , 21. job i. 16 . isa. vi 2. mat. xviii . 10 . gen. iii. 10 . xliii . 31 , 34. ps xxxvii . 25 . — xli . 9 . isa. xl . 1 . mar. iii. 20 . luk iv . 1 . 2 cor. ix . 10 . 2 thes. iii. 8 , 12. prov. xxx . 8 . 1 tim. vi . 8 . ● thes. iii. 1● ▪ exod. xvi . 5 . 2 kin. xxv . 20 . neh ▪ v. 18 . ●am . ii . 15 . mat. vi . 25 , &c. heb xiii . 5 . ● pet. v. 7 . gen iii. 19 . act. xx . 34 . 1 cor. iv . 12 , 1 tim. vi . 8 . 2 thes. iii. 12 . deut. viii . 3 . comp. mat. ●v . 4 . act. xvii . 28 . 1 pet. v. 7 . acts xi . 28 , 29 , 30. 2 cor. xii . 14 ▪ mat. vi . 25 . psal. cxxx . 3 . 1 jo. i. 9 . luk. vi . 37 . 1 jo. i. 8 , 9. luk. xi . 4 . mat. vii . 11 . mat. vi . 15 . mark xi . 25.26 . mal. iii. 15 . mat. xxii . 18 . acts v. 9 . jam. 1.2 , 12. mat. iv . 13 . xxvi . 41 . luk. viii . 13 . mat. iv . 3 . jo. xvii . 15 . mat. xxvi . 41 . 1 cor. x. 13 . heb. ii . 18 . rev. iii. 10 . † 2 sam. xxiv . 1 . 1 chr. xxi . 1 . job . 1. 1 pet. v. 8 . * psal. xxiii . 4 . 1 cor. x. 13 . 2 pet. ii . 9 . 1 chr. xxix . 11 . 1 cor. x. 31 . 1 pet. 4.11 . psal. xcvi . 7.10 . psal. xxii 2● . 2 chron. xx . 6 . psal. xcvi . 7 , 10. dan. ii . 37 . 1 tim. 1.17 . phil. iv . 20 . 1 tim. vi . 16 . 2 tim. iv . 18 . 1 pet. iv . 11 . numb . v. 22 . 1 kings i. 36 . jer. xxviii . 6 . 1 cor. xiv . 16 . 2 cor. i. 20 . 1 cor xii . 1● . see below . sect. lii . mark vi . 13 . 1 jam. v. 14 , 15. mark. vii 4. numb . viii . 7 ▪ exek . xxxvi . 25 . heb. x. 2● . mat. iii 6.16 . jo iii. 23 . acts viii . 38 . isa. lii . 15 . ezek. xxxvi . 25 . lev. xvi . 14 , 15 , 19. heb. ix . 13 . — x. 4 . act. ii . 38 . — viii . 16 . — xix . ● . psal li. 5 . rom. v. 12 . eph. ii . 3 . act. ii . 39 . rom. 9.8 . 1 cor. vii . 14 . mark xvi . 16 . act. ii . 38 , 39. — xxii . 16 . eph. ii 4 , 5. tit. iii. 5 . gal. iii 27. 1 pet. iii 21. mar. xvi . 16 . heb. x. 22 . xi . 11 , 13. deut. xxix . 12 , 12. gen. xvii . 13 . deut. xxix . 10 , 11 , 12. 1 cor. vii . 14 . mat. xxvi . 20 , 26. mat. xiv . 22 . 1 cor. xi . 23 . 2 cor. xi . 26 . comp. act. i. 11 . act. ii 46. — xx 7. 1 cor. xi . 26 . heb. ix . 12 , 14 , 28. x. 10 . 1 pet. ii . 21 , 24. iii. 18 . rom. iv . 25 . — v. 10 . viii . 32 . 2 cor. v. 21 . col. i. 21 , 22. 2 cor. iii. 21 . isa. liii . 10 . eph. v. 2 . col. i. 20 . 1 jo. ii . 1 . heb. ix 25.26 . 1 cor. xi . 24 , 26. 1. cor xi 25. mat. xxvi . 27 . exod. xii . 3 , &c. 1 cor. xi . 24 . — 25 , 26. 1 cor. xi . 29 . ● cor. x. 16 . act. i. 9 , 11. — iii. 21 . rom. vi . 9 , 10. heb. ix . 26 , 28. 1 cor. xi . 24 , 25 , 26. 1 cor. xi . 28 , 30. luk. xiv . 17 , 24. 1 cor. xi . 24 , 25. mat. v. 23 , 24. xxii . 11 , &c. rubr. at the end of the confirmation office. ●am . v. 16 . eph. vi . 18 . 1 tim. ii . 1 , 2. lev. ix . 22 , 23. num. vi . 23 , 24 , 27. deut. x. 8 . 2 chron. xxx . 27 . 1 sam. ii . 20 . eph. vi . 19 . col. iv . 3 . 1 thes ▪ v. 25 . 2 thes iii. 1 . heb. xiii . 18 . an account of reason & faith in relation to the mysteries of christianity / by john norris. norris, john, 1657-1711. 1697 approx. 379 kb of xml-encoded text transcribed from 185 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a52412 wing n1243 estc r17698 11863318 ocm 11863318 50055 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial 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(eebo-tcp ; phase 1, no. a52412) transcribed from: (early english books online ; image set 50055) images scanned from microfilm: (early english books, 1641-1700 ; 503:6) an account of reason & faith in relation to the mysteries of christianity / by john norris. norris, john, 1657-1711. [14], 346, [1] p. printed for s. manship ..., london : 1697. first edition. written in reply to john toland's christianity not mysterious. reproduction of original in bristol public library, bristol, england. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in 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overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng toland, john, 1670-1722. -christianity not mysterious. deism -controversial literature. christianity -philosophy. faith and reason. 2002-06 tcp assigned for keying and markup 2002-08 aptara keyed and coded from proquest page images 2002-09 judith siefring sampled and proofread 2002-09 judith siefring text and markup reviewed and edited 2002-10 pfs batch review (qc) and xml conversion an account of reason & faith : in relation to the mysteries of christianity . by john norris , m. a. rector of bemerton near sarum . holding faith , and a good conscience ; which some having put away , concerning faith have made ship-wrack . 1 tim. 1. 19. london , printed for s. manship , at the ship near the royal exchange in cornhil , 1697. to the right honourable henry lord of colerane . my lord , your lordships learning and knowledge in matters of religion , and sincerity in the belief and profession of its sacred articles are both so well known , that i cannot be supposed to present this book to your lordship with a design to instruct you in the former , or to settle and confirm you in the latter . there are indeed but too many in the world to whom it may be necessary upon those accounts , but all that i intend in reference to your lordship by it is only to express my reverence and respect for your great worth and goodness , and my grateful acknowledgments for that particular share and interest i have had in your favours . which give me further occasion to hope that you will be as kind to the book a● you have been to the author , and that as you were pleas'd to incourage the undertaking , so you will now favour the performance , which with all deference and submission is humbly presented to your lordship by my lord , your lordships most obliged and very humble servant , j. norris . the preface . controversies of religion , and particularly this , have been managed of late with that intemperance of passion and indecency of , language , after such a rude bear-garden way , so much more like duelling or prizing than disputing , that the more good natured and better bred part of the world are grown almost sick of them and prejudic'd against them , not being able to see men cut and slash and draw blood from one another after such an inhuman manner only to vent their own spleen , and make diversion for the savage and brutalized rabble , without some troublesom resentments of pity and displacency . and truly 't is hard for a man to read some certain things of this character without being disturb'd , and growing out of humour upon 't , and being even out of conceit with mankind , such an idea do they raise of the malignity of human nature , and so do they ruffle an● chagrine the mind of the reader : from which impressions he will hardly recover himself till he meets with some book or other of a contrary spirit ( whereof the bishop of london-derry's excellent discourse of the inventions of men in the worship of god is a very eminent instance ) which may serve to recompose the one , and give him a better opinion of the other . i have endeavour'd in the management of the present argument to use such christian temper and moderation as becomes the search of truth , and may argue a mind concern'd only for the finding it . for of all the ill-sorted things in nature i think it the most improper and disagreeable , to reason in a passion , especially when 't is in defence of that religion which neither needs at nor allows it . and therefore laying aside all anger and disaffection ( which even for the advantage of well reasoning ought to be laid aside ) i have set my self to observe the laws of decency as well as those of good discourse , to consider things as they really are in their own natures , to represent them as i find them with all calmness and sedateness , to regard nothing but the pure merits of the cause , and to treat that party of men i write against with that candour and respect as may the better dispose them to lend attention to my arguments , considering it as one of the principal rules of the art of perswasion to gain upon the affections of men in order to the conviction of their iudgments . and i do not know that i am guilty of any incivility towards the men i deal with , unless it be that of contradicting them . wherein as they are even with me , so i hope they will not be less so in the other part , but will treat me with the like return of civility and good temper , in case they shall think fit to make any . the occasion of this undertaking was a certain late book call'd christianity not mysterious , one of the most bold , daring and irreverent pieces of defiance to the mysteries of the christian religion that even this licentious age has produced , and which has been supposed to have done great battery and execution upon them , and to be indeed a very shrewd and notable performance even by people of competent sense and learning , not excluding the author himself who to shew his good opinion both of his cause and of his management of it , has since publish'd a second edition of his book , with inlargements , and with his name . to which i thought once to have return'd a direct and formal answer by way of solution of his objections , till upon further consideration i judg'd it better to give an absolute account of the positive side of the question ; and after having laid such grounds in it as might be made use of for the confutation of his book , to make a short application of them in a few strictures upon it at the end of mine . but after i had laid those grounds in the absolute part , i found the application of them was so easie to the author's objections , that they might as well be made by my reader , who might with such readiness out of the principles here establish'd form an answer to all that deserves one in that book , that i thought there was no need of inlarging the bulk of mine upon that account . which accordingly tho' i do not call by the name of an answer to christianity not mysterious , i cannot but reckon to have all the substance ( though not the formality ) of a reply to that treatise , it being much the same thing in effect either to unlock a door for a man , or to put into his hands a key that will. i write neither for favour nor for preferment , but only to serve the cause of christianity ( for so i call that of its mysteries ) and the interest of that church which is so great a friend to it and maintainer of it according to its purest and most primitive state of apostolical and evangelic perfection . of whose communion 't is my happiness to be a member , my glory to be a priest , and that i had better abilities to do her service , my highest ambition . however such as they are i humbly devote and imploy them to that purpose , as i do this and all other my labours . i hope what i have written may do some service to the cause whose defence it undertakes , and if it does , i shall not much regard the resentments of any designing or not so well affected persons , great or little , whose displeasure it may provoke , tho' i have taken all due care not to give any body any reasonable offence . and so i commit the following papers to the attentive perusal of the candid and considerate reader , and to the blessing of god. the contents . chapter i. of reason . page 18. chapter ii. of faith. p. 53. chapter iii. the distinction of things contrary to reason , and above reason , consider'd . p. 100. chapter iv. that human reason is not the measure of truth . p. 137. chapter v. that therefore a things being incomprehensible by reason , is of it self no concluding argument of its not being true . p. 230. chapter vi. that if the incomprehensibility of a thing were an argument of its not being true , human reason would then be the measure of truth . p. 243. chapter vii . that therefore the incomprehensibility of a thing is no just objection against the belief of it . with an account of the cartesian maxim , that we are to assent only to what is clear and evident . p. 251. chapter viii . wherein is shewn what is the true vse of reason in believing . p. 282. chapter ix . an application of the foregoing considerations to the mysteries of christianity . p. 294. chapter x. the conclusion of the whole , with an address to the socinians . p. 307. post-script . p. 339. the introduction . 1. among the various conjectures men of a prophetic spirit have fall'n into concerning the last events , we have had * this opinion not long since advanc'd for one , that as god formerly by rejecting the iews made way for the gentiles , so in the latter days he will in like manner by rejecting the gentiles make way for the iews to enter into the christian church . that the state of christianity being become intirely corrupt , and all over anti-christianiz'd , the first of those viols of the divine wrath that are to exterminate the wicked , and usher in the terrours of the great day , shall fall upon the christian world , that christendom shall be utterly dissolv'd , broken in pieces , and destroy'd , and that the iews shall be replaced and re●establish'd upon its ruins . and , to render it worthy of so sore a calamity , that the generality of its professors shall not only greatly depart from the primitive power of the evangelic spirit , by apostatizing from the purity and perfection of both christian faith and life ( which we have already seen come to pass ) but shall even lay down their holy profession , renounce their very faith and religion , and turn infidels . upon the latter part of which opinion those words of our saviour seem to cast a very suspicious aspect , vvhen the son of man cometh , shall be find faith upon the earth ? as upon the former do also those words of st. paul , thou wilt say then , the branches were broken off , that i might be graffed in . vvell ; because of unbelief they were broken off , and thou standest by faith. be not high-minded , but fear . for if god spared not the natural branches , take heed lest he also spare not thee . behold therefore the goodness and severity of god : on them which fell , severity ; but towards thee , goodness , if thou continue in his goodness . otherwise thou also shalt be cut off : that is , as a dead , wither'd and unfruitful branch , as were the iews for the same reason before , and as our saviour tells us every unfruitful branch shall be . 2. and truly if one were to judge of these mens opinion by the present face and state of things , one would be inclined to think it true , and that they had the right key of prophecy in their hands . for sure by all signs and appearances , the course of the world seems to drive this way ; and if there be such a fatal revolution to come , no doubt but that we are with large steps hastening to it . for how are the vitals of religion continually struck at , the foundations of it unsettled and undermined , its venerable articles disputed and ridiculed , and by what a slender thread does christianity hang ! the great complaint for a long while has been of the decay of christian piety , and the universal corruption of manners . but now our religion is corrupted as well as our manners , and we every day make shipwrack of our faith as well as of a good conscience . so that we have now fill'd our measure , and are every way ripe for destruction . some deny all reveal'd religion , and consequently the christian ; others allowing the divinity of the religion deny that of its author , together with the doctrines of the trinity , incarnation and satisfaction ; others again owning his divinity deny the necessity of believing it ; others again granting that , and the other points , deny the necessity of his satisfaction , which is not only resolv'd into mere prudential reasons ( as formerly ) instead of being grounded upon the essential order and iustice of god , but is brought down so low of late as to be made an accommodation and condescension to , and a gracious compliance with the common weaknesses and prejudices of mankind . thus is the christian religion so mangled and dismember'd by some , and so odly and insidiously represented by others , that between them both the general faith of the thing is indanger'd , and a ready way prepared to scepticism and infidelity . 3. not that i think it ought to be any just matter of scandal to any considering christians , or prejudice to their holy religion to see so many corruptions of it , and apostacies and revoltings from it ; since this is no more than what the holy spirit of god has often forewarn'd us shall come to pass in the latter days ; wherein we are expresly told , that perillous times shall come , and that men shall resist the truth , be proud and high-minded , of corrupt minds , and reprobate concerning the faith. and moreover that they shall privily bring in damnable heresies , even denying the lord that bought them . this therefore i say ought in reason to be no matter of scandal to any christians . and so neither ought the poor , humble , suffering condition of jesus christ to have been any to the iews , since this also was plainly foretold of the messias , and made a notable part of his character . and yet we find that the cross of christ was a stumbling-block to the iews , and so no doubt are the present sufferings , i may say crucifixion , of his religion to many christians ; the generality of which measure the certainty of their faith by the firmness and constancy of its professors , and are apt more to stagger and take offence at the untoward appearance of any event , than to be confirm'd in their belief from its agreement with antient prophecies . 4. in the mean time what do those without think of us ! particularly the heathens , among whom no doubt there are some that neither want intelligence nor curiosity to acquaint themselves with the present state of christendom . what a confirmation must it be to these men in their infidelity , to see christians grow weary of their own religion , and willing to part with those great and weighty articles of it for which the holy martyrs shed their blood , and which could not be extorted from them by all the might and power of their cruel emperours . can it be expected that these men should embrace a religion which they see thus continually deserted by its own disciples ! or rather instead of converting themselves to christianity will they not look every day when the christians shall come over to them ! for truly this seems to be the state of the christian world at this time . we are posting as fast as we can into heathenism , and stand even upon the brink of infidelity . the great articles of our religion are giving up every day , and when men have parted with these , we are very much beholden to them if they retain any of the rest , there being nothing in christianity considerable enough , when the great mysteries of the trinity , incarnation &c. are taken away , to make it appear an institution worthy of god , or to challenge the assent of any thinking and considering● man but why do i talk of running into heathenism ? i am afraid we are tending further . for as from a socinian 't is easie to commence a deist ; so he that is once a deist is in a hopeful way to be an atheist whenever he please . 5. i do not speak these things out of a spirit of peevishness and dissatisfaction , as some who being full of a querulous splenetick humour , and knowing not how better to dispose of it to their ease , give it vent upon the times , of which they are always complaining right or wring . no , the deplorable and dangerous state of christianity , and the too visible growth of socinianism and deism among us extort these reflections from me , and have given me many a troublesome and uneasie thought in my private retirements . for my satisfaction under which , my best salvo has been to consider that god governs the world , and that jesus christ , who is the head of his church , will preserve it from all the powers of earth , and even from the gates of hell. and that tho' now he seems to be asleep in this sacred vessel while the tempest rages , and the waves beat against it , and almost cover it , yet 't is to be hoped he will awake , and rebuke the winds and the sea , and make all calm and quiet again . however in the mean time 't is fit the mariners should work , and neglect the use of no means that are necessary to the safety of their ship ; some by writing , others by private discourse , and all by prayers and a good life . 6. but now whereas all rational method of cure is founded upon the knowledge of the cause of the distemper , he that would contribute any thing to the stopping this contagion of religious scepticism , that now reigns among us , ought in the first place to consider the reason of it , what it is that makes men so disposed to waver in their religion , and so ready to part with the great articles and mysteries of it . now to this purpose i call to mind a very considerable observation of descartes concerning atheism , which i take to be equally applicable to infidelity , particularly to this of the mysteries of the christian faith : the observation is this , that those things which are commonly alledged by atheists to impugne the existence of god , do all turn upon this , that either we attribute some humane affection to god , or else arrogate so great force and penetration to our own minds as to go about to comprehend and determine what god can , and ought to do . so that if we would but carry about us this thought , that our minds are to be consider'd as finite , but god as incomprehensible and infinite , there would be no further difficulty in and of their objections . thus that very acute and judicious person concerning the grounds of atheism . and in like manner i think it may be said of infidelity as to the mysteries of christianity , that the great reason why so many that call themselves christians do so obstinately cavil at them and dispute them , is , that either they think too meanly of god , or too highly of themselves ; that either they ascribe something humane to his nature , or something divine to their own ; that either they set too narrow limits to the divine power and greatness , or carry out too far those of their own understandings ; in one word , that either they humani●e god , or deify themselves and their own rational abilities . 7. and they confess in effect as much themselves . for the reason that these men commonly give out and pretend for their not allowing the mysteries of the christian religion any room in their creed , is , that they are above the reach of their understandings . they cannot comprehend them , or conceive how they can be , and therefore will not believe them ; having fix'd it as a law in the general to believe nothing but what they can comprehend . but now where does the ground of this consequence rest at last , or upon what principle does it ultimately depend ? how comes the incomprehensibility of a point of faith to be a presumption against it ; why is its being above their reason in argument that it is not true ? why i say , but only because in the first place they attribute so much to their reason ( at least by a confuse sentiment ) as to presume it to be the measure and standard of all truth , and that nothing that is true can really be above it . here i say the stress of the matter will rest at last . for should the argument of these men be reduced to a syllogistical form , it must necessarily proceed thus , whatever is above our reason is not to be believ'd as true ; but the reputed mysteries of christianity are above our reason : therefore the reputed mysteries of christianity are not to be believ'd as true . now the only contestable proposition in this syllogism is the major , which can be prov'd by no other principle than this , that our reason is the measure of all truth , and whose proof must be in this form , whatever is above the measure of all truth is not to be believ'd as true ; but our reason is the measure of all truth : therefore whatever is above our reason is not to be believ'd as true . by this analysis of their argument into its principle it is plain , that this their reason of disbelieving the mysteries of the christian religion , viz. because they are above their reason , does at last resolve into this , that their reason is the measure of all truth , and that they can comprehend all things . for otherwise how should their not being able to comprehend a thing , be an argument that it is not true ? this i presume is a principle our adversaries would be loth to own , and indeed with good reason , it being the most extravagantly absurd and self-arrowgating one that can possibly enter the thought , or proceed from the mouth of a man. and accordinly i do not know any socinian that had the immodesty in terms openly to assert it . but this is what they must come to if they will speak out , and what in the mean time they do vertually and implicitly say . so then their procedure in short seems to be this , they first set their reason above all things , and then will believe nothing that is above their reason . and if this be not in an unreasonable measure to exalt that faculty , to carry it beyond its due bounds , nay to set it no bounds at all , but strictly to make it infinite , and so to ascribe to it no less than a divine perfection , i must profess my despair ever to know what is . 8. to be the adequate measure of all truth , so as to have no one truth above the comprehension of it , is as much as can be said of the reason and understanding of god himself . his infinite understanding is indeed truly and necessarily so , and whatever is above his reason is for that very reason most certainly not true . because he essentially comprehending all that truly is , it must necessarily follow that whatever he does not comprehend must be nothing . but to say the same of the reason of a man , or of the intelligence of the most illuminated angel , would be to confound all distinction between finite and infinite , god and creature , and to advance the most absurd , and withal the most impious and blaspemous proposition imaginable . and yet this is the general principle upon which the body of socinianism turns , and by which it would be most directly and most compendiously confuted . 9. i shall therefore take hold of it by this handle : and since that which is a principle one way , as we argue forwards from the cause to the effect , may be considered as a consequence another way , as we argue backwards from the effect to the cause ; and since there are these two general ways of reasoning , i shall therefore proceed both these wayes in the management of the present argument , which accordingly shall turn chiefly upon this double hinge . first , i shall overturn their principle ( i call it theirs , because 't is what they must at last necessarily come to ) by shewing that humane reason is not the measure of truth , or that there may be some things true which are above the comprehension of humane reason , and that therefore a things being above reason is no concluding argument of its not being true. secondly , i shall argue ab absurdo , by shewing that if a things being above reason were an argument of its not being true , then it will follow that humane reason is the measure of all truth , which if i bring them to , i shall think them reduced to a sufficient absurdity . these i intend as the two great pillars of this work , which like the sides of an arch will strengthen and bear up one another , that which is liable to exception in the former part being made out in the latter , and that which is liable to exception in the latter being made out in the former . for if it be questioned in the first part whether this be indeed their principle , that humane reason is the measure of all truth , that will appear in the second , wherein it will be shewn to follow from their supposition . and if it be question'd in the second part , whether this their principle be absurd , and so whether they are reduced to an absurdity , that will appear in the first , wherein this principle is shewn to be false . 10. and when by this method i have shewn in general both a priori and a posteriori , that a things being above humane reason is of it self no sufficient argument of its not being true , i shall then make application of all to the mysteries of the christian religion , which i shall shew may be true notwithstanding their being above humane reason , and so that their being above it is no just ground to conclude them false , and that therefore they ought to be believed notwithstanding their being above our reason , which in this case ought to be no prejudice to our faith , supposing them otherwise sufficiently revealed . which whether they are or no i shall not discuss , my design at present not being to enter into the detail of the controversie , to prove the particular mysteries of the christian faith , such as the trinity , incarnation , or the like , but only to lay a general ground and foundation for the belief of those articles , and to destroy that upon which the body of socinianism stands . the great and general principle of which i take to be , that nothing is to be believ'd as reveal'd by god , that is above the comprehension of humane reason ; or , that a man is to believe nothing but what he can comprehend . which principle i hope by the help of god , with the utmost evidence and demonstration to overthrow . and because in order to this i must first give a direct and profess'd account of reason and faith , besides what will be said incidentally and occasionally of them in the course of the treatise , whose main design is so to adjust and accommodate the natures and properties of these two things together , as to shew the reasonableness of believing the mysteries of the christian religion ; thereupon it is that i intitle the whole , an account of reason and faith , in relation to the mysteries of christianity . this is the gross of what i design , the particulars of which will be more distinctly laid down and accounted for in the following chapters . chap. i. of reason . 1. ambiguity of words being one great occasion of confusion of thoughts ; whoever will discourse clearly and distinctly of any subject , must in the first place fix and settle the signification of his terms , in case they are ambiguous ; that is , if one and the same term be applyed to different ideas . in this case , definition of the name is to go before the definition of the thing ; between which two i conceive the difference to be this , that in a nominal definition the word is only determin'd to such a certain idea , whereas in a real one , the idea it self is opened and explained by some other ideas that are supposed to be contain'd and involv'd in it . upon which account it is that nominal definitions are arbitrary , and therefore incontestable , and therefore may be used as principles in discourse , as they are in geometry ; whereas real definitions are not arbitrary , but must be conform'd to the nature of things , and so are not to be taken for principles , whose truth is to be supposed , but for disputable propositions , whose truth is to be proved . 2. reason therefore being an ambiguous word , and of various acceptation , before i proceed to give an account of the nature of the thing it will be necessary that i define the name ; which will also be the better defined , if it be first distinguisht . now all distinction being a sort of division , in which , according to the rules of logick , the distribution ought to be into the most general , and most immediate members , i shall accordingly distinguish of the several meanings of this word , reason , by the same measure as i would divide any whole into its parts . 3. i consider therefore that the most general distribution of reason is into that of the object and that of the subject ; or , to word it more intelligibly , though perhaps not altogether so scholastically , into that of the thing , and that of the understanding . reason objective , or of the thing , is again very various : sometimes it is taken for truth , and that both for truth of the thing , namely the essential relations that are between ideas , and for truth of the proposition which is its conformity to those ideal relations . thus it is taken the first way for the ideal relations themselves , when we inquire whether the reasons of good and evil are ab eterno , meaning by reasons the essential relations or differences . thus again it is taken the second way , for the agreement or conformity of a proposition with those essential relations ; as when we say , this is sense and reason ; meaning that the proposition is true , and conformable to the nature of things . sometimes again it is taken for the medium , argument , or principle whereby as truth is proved ; as when we say , do you prove this by reason or by authority ? sometimes again for the rules and measures of reasoning ; as suppose i should say , that reason is the ●ittest study for a rational creature , i should be supposed to mean those rules and measures whereby we ought to reason , and so to intend a commendation of logick . sometimes again it is taken for moderation ; as when we say , there is reason in all things . sometimes for right , equity or justice ; the observation of which is commonly call'd . doing a man reason . it is also taken for the end or motive of an action ; as when we say , for what reason do you this or that ; in which sense it is used by the poet ; — stat pro ratione voluntas . 4. come we now to the consideration of reason , as 't is taken subjectively , the other general part of its distinction , in which also there is some variety of acceptation . for it is sometimes taken for the act , sometimes for the habit , and sometimes for the natural power or faculty of reasoning . for the act ; as when we say of a man asleep , that he is deprived of his reason . for the habit ; as when we say of a man , that he has lost his reason , when his intellectuals are mightily disorder'd and impair'd by a disease . for the natural power or faculty of reasoning ; as when we say ▪ that man is a creature indued with reason . which being a proposition of universal truth , and that proceeds of man as man , must necessarily be verified of every man , and consequently must not be meant of the act or habit of reason , ( for these are not at all times in every man ) but of the natural power or faculty of it , which is not lyable to be suspended as the act , nor lost as the habit , but is essential to the nature of man , that which constitutes him what he is , and distinguishes him from other creatures , and consequently is inseparable from him , whether asleep or awake , whether sick or well . 5. reason thus consider'd as it stands for a power or faculty in human nature , may be taken again either largely or strictly . largely , for the power of thinking or perception in general , whereby a man is capable of knowing or understanding any truth , let it be by what means , or in what order or method soever . strictly , for the same power proceeding after a certain special manner , and according to a peculiar order and method , namely , from the knowledge of one thing to that of another , or to the knowledge of what is , as yet , obscure and unknown , by the knowledge of what is more clear and better known ; concerning which a fuller account by and by . 6. after having thus distinguisht , with what exactness of order i could , the several acceptations of the word reason , i shall in the next place define in which of these senses i now use it . by reason then in this place , i intend not reason of the object , but that of the subject ; and that not as to the act or habit , but as to the natural power or faculty of reasoning . and that again not as it is taken strictly , as it uses a certain particular process in its operation , but as it is taken more at large for the power of perceiving or knowing in general . according to which sense reason is here the same with vnderstanding . and so it is often used ; as when we say , the reason of a man teaches him this or that ; meaning his understanding at large , or the general power whereby he understands . for if science , which strictly taken is that particular kind of knowledge which is acquired by demonstration , be yet often used more largely for knowledge in general , why may not reason , the great principle and faculty of science , which strictly taken signifies a power of knowing by such a certain way and in such a certain manner of proceeding , be taken as well in a greater latitude , for the power of knowing or understanding in general ? 7. and the nature of the subject and question now under consideration requires that it should be thus used here . for when 't is inquired whether there be any thing in religion above reason , the meaning certainly can be no other than whether there be any thing which surpasses the power and capacity of a mans understanding to comprehend or account for ? and he that says there is nothing in religion above reason , is supposed to mean , that there is nothing in it beyond the comprehension of a mans natural understanding , nothing but what he can profound and fathom . and so also he that says , that there are mysteries in christianity , or things above our reason , must be presumed to mean , that there are reveal'd truths that so far exceed the measure of our intellectual faculties and are of a size so disproportionate to our minds , that with all the force and penetration of spirit , and the utmost application of thought , we cannot possibly comprehend them , be our method of proceeding what it will. i do not intend by this to state the question ( which shall be done more fully in its due place ) but only to give an account of one of its terms , and to shew that by reason i both do and should here mean , a mans natural power of knowing or understanding in general . in which use of the word , 't is no 〈◊〉 authority to me that the excellent and most accurate author of l' art de penser , defines log●ck to be an art of well conducting ones reason in the knowledge of things : where by reason 't is plain he must mean the same as vnderstanding , 8. what this power or principle of understanding is in its self , or in its own nature and essence , i do not pretend to know , as not having any clear idea of my own soul , and indeed as not knowing my self at all by idea , but only by a confuse sentiment of internal consciousness . and therefore i shall not go about to examine what it is . for the same reason also i shall not set my self to consider whether the understanding be any power or faculty really distinct from the soul , or only the soul it self acting after a certain manner , this being almost as obscure as the other ; and i care not to employ either my own thoughts , or my readers , upon things whereof i have not any clear conception . all that i shall therefore further treat of concerning the understanding ( for so i now call our reason ) shall be with respect to its operations , by which the nature of it is best known , and whereof we are not only conscious by way of sentiment , but have also , or at least by self-reflexion may have , some notion and conception by way of idea . 9. now these are ordinarily supposed to be three , apprehension , iudgment and discourse : by apprehension , meaning the simple view or perception of a thing ; by iudgment , the joining or separating of ideas by affirmation or negation ; by discourse , the collecting of one thing from another . and upon this threefold ground our systems of logick have for a great while proceeded with great agreement . but as authentick as time and consent have made this division , i cannot think it right , when i compare it with what by self-reflexion i find to pass within my own mind . for supposing it were true as to the matter of it ; that is , i mean , that judgment and discourse did really belong to the understanding ( which yet the philosophers of the carcesian way will by no means allow ) yet the form of it must needs be very unartificial and inaccurate . for truth being the general object of the understanding , and there being nothing in truth but ideas and the relation that is between them , 't is impossible there should be any more operations of the understanding than perception and iudgment ; perception as to the ideas themselves , and judgment as to their relation . which judgment 't is true may be either immediate or mediate ; immediate when the relations of ideas are judg'd of by the very ideas themselves , or mediate when they are judg'd of by the help and means of some other idea , but then all this is but judgment still , though in two different ways , the difference between them being the same as between judging of a thing under the formality of a proposition , and judging of the same thing under the formality of a conclusion . these indeed are different ways of judging , but still they are both but judgments , and one as much as the other . so that in reality that which these men call discourse is but a species of iudgment ; and if for that reason they will consider it as distinct from judgment and make it a third operation , they might as well have put in the other species too ( judgment immediate ) and so made a fourth . but then this is against the great fundamental law of division which requires that one of the members ought not to be so included in the other , as that the other may be affirm'd of it . which is plainly the case here , this being such a kind of division , as if one should divide a living creature into a plant , an animal and a man , and that because discourse is as much a species of judgment as man is of animal . and herein ( though the matter be so clear that i need it not ) yet i happen to have the authority of a considerable philosopher on my side , monsieur derodon , who in these few words expresses his sense full and home to this purpose ; the third operation of the mind , says he , is commonly call'd discourse , but is properly the iudgment of the consequent , as inferr'd from the iudgment of the antecedent . 10. by this it is evident , that supposing the matter of this division never so true , that is , that judgment and discourse do appertain to the understanding , yet the form of it is wrong ; discourse , which is here made a third member of the division , being contain'd under judgment , which is the second , as the species of it . but neither is the matter of it true . for judgment and discourse , or to speak more accurately , iudgment , whether immediate or mediate , does indeed not belong to the understanding , but ( as will by and by appear ) to the will. there is but one general operation that belongs to the understanding , and that is perception . for as i said before , truth being the general object of the understanding , and there being nothing in truth but ideas and their relations , all that the understanding can here have to do will be only to perceive these ideas , and the several relations that are between them . for when this is done , then is a thing sufficiently understood , to understand a thing being no more than to perceive its ideas , and how they stand related to one another . here is the whole compass and full extent of the understanding , and all that we can possibly conceive by it ; and he that perceives ideas and their relations understands as much of them as is to be understood . whereby it is evident , that perception is the only operation of the understanding , and that it can have no other . 't is true indeed there is variety in this perception , it being either simple or complex ; simple of the ideas themselves , and complex of their relations ; which latter again is either immediate or mediate , ( as was said before of iudgment ) but still 't is all but perception , though differently modified ; which therefore i conclude to be the only operation that properly belongs to the understanding . 11. but now if all that of right belongs to the understanding be perception , then 't is most certain that judgment cannot belong to the understanding , and that because judgment is not perception . for we are said to judge as we perceive , and some are so much in haste that they will judge before they perceive , which plainly shews them to be two different things . and that they are so this one argument well considered is a demonstration , that judgment is a fallible thing , that may be true or false as it happens ; whereas perception is always true , it being a contradiction that it should be otherwise : for what a man does not truly perceive he does not perceive at all . i conclude therefore that judgment is not perception ; and since perception is ( as has been shewn ) the only opera●ion of the understanding , i conclude again that judgment does not belong to the understanding . it must therefore belong to the will , which is the proper seat both of judgment and of errour too . and it is nothing else but the will 's consenting to and acquiescing in the representations that are made by the understanding . which agrees well with those weighty and very fruitful maxims , that the will is the subject and principle of all errour as well as sin ( which indeed ought to be voluntary to make it culpable ) . that 't is in our power to avoid errour by suspending our judgment till the evidence be clear , though 't is not in our power to avoid ignorance or non-perception of many things by reason of the limitedness of our faculties . that the fault of those that err is , that their wills run before their understandings , that they judge and pronounce before they perceive , or of things whereof they have really no perception , which indeed is a great fault , and the cause of all our disorders . that we are accountable for our judgments as well as for any of our other actions . and lastly , that god is not the cause of any of our errours , which with respect to him are only negations , occasioned only by his not having given us larger capacities ; but with respect to our selves are privations , proceeding from the ill use we make of those natural capacities he has indued us with . all which great and momentous truths are grounded upon the very principle now laid down , ( which by this may appear to be something more than a curiosity ) that judgment however commonly ascribed to the understanding , does yet really belong to the will , and not to the understanding , whose operations are all terminated within the limits of perception . so well do these things cohere together , and so aptly does one truth hang and depend upon another . 12. but as right as i think this account of the matter to be , yet considering what an innovation it is from the scholastic measures , and how like a paradox it looks , i think a little countenance from authority may do well to counterpoise the prejudice of singularity . and because this is a greater innovation than the precedent one , i shall back it with an authority proportionably greater than what was used upon the other occasion . it may be well concluded from what has been said ( says a modern writer , and whom i think i may venture to call a philosopher ) that the vnderstanding never judges , since it only perceives , or since iudgments and even reasonings , with respect to the vnderstanding , are only pure perceptions . that 't is the will alone which truly judges in acquiescing in that which the vnderstanding represents to it , and in voluntarily reposing it self therein . and that also 't is that alone which leads us into errour . again ; i say then that there is no other difference on the part of the vnderstanding between a simple perception , iudgment and discourse , but that the vnderstanding perceives a simple thing without any relation to any thing whatsoever , by a simple perception . that it perceives the relations between two or more things in iudgment . and that in fine , it perceives the relations that are between the relations of things in discourse . so that all the operations of the vnderstanding are no other than pure perceptions . all which he further explains and confirms by an illustration taken from numbers , with some other very considerable reflections upon it ; which for brevity's sake i leave the curious reader to consult in order to his better satisfaction . 13. to this account of this most excellent person i fully agree as to the substance and matter of it , only would by his leave make some little alteration in the form of it ; concerning which he had no occasion to be sollicitous , as not designing a formal and exact division of the operations of the understanding ; but only to shew that they were all no other than pure perceptions . and so far his representation of the matter is right , and so , i suppose , will the form of it be too if it run thus . the only operation of the understanding is perception : which perception is either simple or complex . simple of the ideas themselves , and complex of their relations . which complex perception is again twofold , immediate or mediate . immediate when the relations of ideas are perceiv'd by the perception and collation of the very ideas themselves whose relations they are ; mediate when those relations are perceiv'd by the help or mediation of some third idea , made use of as a common measure of comparing those ideas which could not be so collated together as to have their relations perceiv'd by themselves . and in this , i think , we have a right account of the operations of the understanding , both as to matter and form ; the knowledge of which , considering how much spirit is above body , though it were only a piece of speculation and curiosity , i should think of greater worth and consideration than that of the properties of lines and figures , or any of the phenomena's of nature . 14. this complex perception , or the perception of the relations that are between ideas , i take to be the same with what we commonly call knowledge : which is usually defined by an evident assent , but i think not rightly . for an evident assent is the same as an assent upon evidence ; that is , an assent to an evident thing , or to a thing whereof we have an evident perception . but now perception and assent are two things , ( the former being the ground of the latter ) and 't is in the perception , not in the assent , that knowledge properly consists . for knowledge is most certainly an act of the understanding ; and it was shewn before , that the only operation of that is perception . as for assent , that will be found to belong to another principle . for assent is no other than an affirmative iudgment ; ( for then a man is said to assent to a thing when he judges it to be so or so , and then to dissent when he judges it not to be so ) ; and judgment , as was shewn before , belongs to the will. nor is it any thing to the contrary that we necessarily assent to whatsoever we clearly perceive . this neither proves assent and perception to be one and the same , nor that assent does not belong to the will , but only that the will necessarily follows , and cannot possibly resist the clear light of the understanding ; which is a great truth , but no objection . assent therefore is always voluntary , tho' not always free ; and whether voluntary or free is a plain act of the will imbracing and acquiescing in what is represented to it by the understanding . and therefore though we do always assent to what we evidently perceive , yet knowledge does not consist in the assent , but in the perception , which is the ground of that assent . 15. for , to push the matter a little further , though assent necessarily follows upon clear perception , and cannot be separated from it , yet sure we may use abstraction here , and consider perception without considering assent , the idea of the one not including the idea of the other . but now i would fain know whether he that clearly perceives the relations of things one to another , may not be truly said to understand or know those things ? or whether there be any thing further requisite to the understanding or knowledge of a thing after a full and clear perception of it ? if not , ( as i think no man that considers what he speaks will say that there is ) then knowledge is supposed to be in its compleat and perfect act of being by perception alone , and that before any assent be given ; which assent therefore cannot go to the making up of its nature , since it was supposed to be compleat without it . to which i add , that let our assent be join'd with never so much evidence , still we are said to assent because we know , and to what we know . so that our knowledge is here presupposed to our assent , and consequently is in order of nature at least before it , and therefore cannot consist in it . i conclude therefore that knowledge is not evident assent , but perception , particularly that perception which i call complex , the perception of the relations that are between ideas , whether as to agreement or disagreement . which , i think , till we can meet with a better , may serve for a tolerable definition of knowledge . 16. but now whereas this complex perception ( as was noted above ) is either immediate or mediate ; hence it is that our knowledge also admits of the same division , being either immediate or mediate , or if you please , intuitive or demonstrative . between which two the difference usually made is , that in intuitive knowledge we have an intire and simultaneous view of things , and see all at once ; whereas in demonstrative knowledge our prospect opens by degrees and we proceed step by step , advancing from the knowledge of one thing to that of another . this account indeed is true , but not explicit enough to make it clear : for 't is characterising from the effect only , and does not explain how our view in intuitive knowledge comes to be so intire , and in demonstrative so gradual and progressive . this therefore must be deduced higher , and explained by a more distinct principle . and i think we shall distinguish them more clearly and exactly by saying , that intuitive knowledge is when we perceive the agreement or disagreement of one idea with another immediately and by themselves , without the mediation or intervention of any other idea . demonstrative , when this agreement or disagreement is perceiv'd not immediately , by comparing the ideas with themselves , but mediately , by comparing them with a third ; that is , when we perceive them to agree or disagree with themselves , as we find them to do so with some third idea , which we are oftentimes forced to make use of as a common measure , because we cannot always , by reason of the narrowness of our faculties , so collate and confront our other ideas together , as to see whether they agree or no by their mere comparison . 17. this demonstrative knowledge is what in the schools is call'd science , concerning which great stir is made , and variety of definitions given , but which by the measures already laid down , appears to be nothing else but a mediate perception , or the perception of the relations of ideas by the mediation of some other idea . this other idea is what we usually call a medium or proof , because it is the common measure whereby our ideas are compared , and the relations between them perceiv'd . and 't is the form and process of the understanding using this middle idea as a measure whereby to perceive the agreement or disagreement of the others , according as they agree or disagree with this , that i would call reasoning , which is not the very same with science , but the way and method to it . for we are said to reason in order to know , and science is the effect of demonstration , according to that known saying in logic , demonstratio est syllogismus scientiam pariens . 18. if this account of reasoning be not clear enough to make it intelligible in it self , or to distinguish it from science , i would further explain it thus , by saying that reasoning ( as i here consider it with respect to the understanding ) is nothing else but the successive perception of each of the extream ideas with the middle one , in order to perceive the union that is between them by the union that they have with the middle idea . as for example : i am to perceive that space is body ; and not being able to perceive this by the immediate inspection of these two ideas , i call in a third to my assistance , and proceed to the perception of it thus : whatever is extended is body ; space is extended , therefore space is body . here 't is plain that i perceive the union of the two extream ideas space and body , by the successive perception of the union that each of them have with the middle idea , extended . now the very perception it self of the union of the two extream ideas , space and body , by the mediation of the third and middle one , is what i would call science : for 't is in the formality of this mediate perception that i am said to know that space is body . but the successive perception that i have of the union of each of these two extream ideas with the middle idea in order to perceive the union they have among themselves , is what i would call reasoning . which certainly cannot be the very perception of the conclusion it self ( for that would confound it with science ) and ●et must be perception too , ( or else it would not belong to the understanding ) and therefore can be no other than this successive perception that i speak of . whereby it may appear that the reasoning here specified is not only distinct from science , but also from that reasoning which consists in illative affirmations and negations , and so is a species of judgment , and accordingly belongs to the will , not to the understanding ; as was both remark'd and accounted for before . 19. those things which are known or perceiv'd by intuitive knowledge we call principles , and those things which are perceiv'd by demonstrative knowledge we call conclusions : which though equally certain ( because the objects of knowledge ) are yet not so clear as principles , which serve indeed to the demonstration of other things , but need none themselves , as being visible by their own light , and sometimes are so evident that they are not so much as capable of any , but are strictly indemonstrable , there being nothing more clear than themselves whereby they may receive further evidence . we say of such propositions , that they are as clear as the light ; and there is more aptness in the comparison than all that use it , i believe , are aware of . for light is seen immediately and by it self , and not by the mediation of any thing else ; whereas all other things are seen by light. the light that is thus seen by it self answers to principles , and those other things which are seen by light answer to conclusions . and the resemblance holds as well on the part of the act as of the object : for the first of these ways of seeing answers to intuition , and the last to demonstration . so surprising is the agreement between vision and knowledge , and so strange and wonderful the proportion in this as well as in some other things between the sensible and the intellectual world. 20. intuition is by far the most perfect and excellent way of knowledge , as being more clear , more simple , and more intire . more clear , for here we have all light without any mixture of darkness , whereas in the other there is one dark side . more simple , for here the mind perceives the truth by one single view , whereas in the other it is fain to multiply its perception . more intire , for here again we have the prospect lying altogether before us in its full and whole extent , whereas in the other it opens gradually and successively , the light stealing in upon us more and more as we go further and further , as it does upon . men that travel toward the east . to which may be further added , that intuitive knowledge supposes and proceeds from perfection of the understanding , whose perceptive faculty is hereby argued to be very bright and clear . for it must be a very clear perception to perceive the relations of ideas by the very ideas themselves . whereas demonstrative knowledge , and the necesslty of reasoning in order to it , is founded upon the narrowness of our intellectual capacities , which not being able to perceive the truth or falshood of a proposition by the single collation of the two ideas that compose it , are fain to make use of a third as a common measure between them ; and so from the consideration of something more clear and better known , to proceed in the search of what is more obscure and less known . accordingly we attribute the way of intuition to the most perfect beings , god and angels . though as to angels , i make no great doubt but that in the consideration of very compounded questions , and such as include a multiplicity of relations they are fain to use reasoning as well as we ( as in the more simple ones we use intuition as well as they ) though perhaps after a much more perfect manner , and by such compendious and facilitating rules as we know nothing of . and as they may be supposed when they do reason , to reason better and more expeditely than we , so with equal probability it may be presumed , considering the great disproportion of natures and states between us , that they use intuition in very many things wherein we are forc'd to have recourse to reasoning . 21. hereafter indeed when , as the scripture tells us , all that is imperfect about us shall be done away , and we shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not only like but equal to the angels , we shall be able to see ( 't is to be hoped ) by intuition too ; and that many things which we here not only were ignorant of , but thought impossible ; things that were not only above our reason , but , as we thought , contrary to it . we shall not only be able to reason better than we do now , but shall in most things not stand in need of any reasoning at all , but shall with one simple view glance over and through the relations of ideas , and so have an intire prospect of the fair field of truth . but at present we must travel it over , and that with many a weary step , there being but very few things that we know by intuition , no more than just to give us a taste of the great priviledge of heaven ; and to incourage both our desires and our hopes of that perfect state , when we shall be so far from needing any logic to direct us in our reasoning , that we shall have ( in comparison ) but little need or use even of reason it self . but in this present state of our nonage and infirmity our necessity of it is very great . for our intuition is so short-sighted , and reaches so very little a way , that , as , if we knew no more than what we can by this means attain to , the compass of our knowledge would be so very scanty that we should not have near light enough to direct us in our journey through the world. so if we would know more , and see to a further distance from us , we must assist our feeble eye by the advantage of a glass . now reason is this glass , naturally indeed a very good prospective , but which logic , and especially algebra , has improved into a telescope . but yet still 't is but an artificial way of seeing , and all art supposes and argues a defect in nature . and though it be a great help , yet we know 't is no very great commendation to a man's eye-sight to see with spectacles . 22. and why then are we proud ? and why proud of that which should rather deject us , and make us humble , of our imperfections and our defects ? our natural reason is a mark of our limitation as creatures , and our artificial one of our infirmity as men , and both together give us but little light , and help us to see but a very little way off , and that after the most imperfect and defective manner , such as upbraids our ignorance at the very same time that it increases our knowledge , our reason not so much inlightning , as betraying the darkness of our understandings . some few things indeed we know as angels do , by intuition ( or else we could not so much as reason like men ) but still the main fund of our knowledge lies in the rational and demonstrative kind , and we are fain to use clues and chains to conduct our thoughts through the infinite mazes and labyrinths of truth , to proceed in a train from one thing to another , to walk step by step , and feel out our way with wariness and caution like men that go in the dark . and such indeed is our state in this body and in this world. 't is now a kind of night with us , as having for the most part only the lesser light , reason , for our difection . as for the greater , int●ition , we have little more of that than of the refracted beams of the sun a little before its rising , and after its setting , enough to make a twilight , a mixture of light and darkness , but such a mixture as is very unequal , darkness making the far greater part of the composition . and is not this consideration sufficient ( if there were nothing else ) to take down our pride , and inspire us with a sentiment of the profoundest humility and self-dejection . if not , let us consider that even this lesser light that is to govern our present night and darkness , does oftentimes fail us , and suffer an eclipse . let us consider that we have a darker side yet , and are subject to a much lower dispensation . there being many things , and those of the highest nature , and greatest importance , wherein our reason is utterly at a loss , and cannot help us out , and with respect to which being destitute of sight , we must be content to walk altogether by faith. concerning which in the following chapter . chap. ii. of faith. 1. faith is a term of great ambiguity as well as reason , but not to insist upon the several acceptations of it as it is used either in divine or in humane writings , i shall only define in what sense i here take it , and then proceed to such considerations upon it as may serve to lay open its nature so far as is requisite to the present design . 2. i do not take faith here for the object of faith , but for the act or habit of faith , and that not ethically consider'd , as it denotes the moral vertues of veracity , fidelity , honesty and the like , but logically , as it signifies a certain assent , judgement or perswasion of the mind , particularly that which is founded upon testimony or authority . so that the generical and common part of faith is assent , wherein it agrees with some other acts of the mind , and the more special and peculiar part that limits and contracts the general , and whereby the whole is differenc'd and distinguish'd , is the motive and ground of this assent . 't is it seems an assent grounded not upon the internal reason and evidence of the thing , but upon the bare testimony and authority of the speaker . 3. for i consider that there are two general grounds of assent , reason and authority . that is , we assent to a thing either because we have some perception or knowledge of it our selves , or because its truth is declared to us by another upon whose knowledge and veracity we think we may safely depend . if the reason or evidence of the thing be imperfect and incomplete , that is , if we perceive only in part , then we yeild a partial and imperfect assent , mix'd with some fear or suspicion of the contrary , which is what we call opinion . but if the evidence be full and perfect , then we yield a firm and most assured assent , which is generally distinguish'd from the other by the name of knowledge , which according to the common notion and definition of it is an evident assent . but it was shewn before that knowledge does not formally consist in the assent , but in the perception which is the ground of the assent . and indeed how is it possible it should consist in any thing else ? for ( to give yet a further confirmation to what has been already offer'd upon this occasion ) let assent be never so evident , the evidence lies in the perception , not in the assent , which of it self is a blind dark act of the mind , and can be said no otherwise to be evident , than as 't is an assent to an evident thing , that is , to what we perceive . but now perception and assent are not only two things , but such as belong also to two different and distinct faculties , and therefore can never joyn together to make up knowledge , which is an act only of one . and indeed to speak the truth , evident assent ( as 't is here applied ) seems to me a mere jumble of words confusely uniting together in one idea operations that belong to distinct faculties , one belonging to the will and the other to the understanding . and how the result of this heterogeneous composition should be knowledge , i must confess to be indeed a mystery above my comprehension . and besides , after all , an evident assent when resolv'd into more words will amount to the same as an assent to what we know , and would it not be a notable definition of knowledge , to say , that it is an assent to what we know ? 4. if then knowledge be not an evident assent , and indeed as to the formality of it has nothing of assent in it , as consisting purely and wholely in perception , 't is plain that this assent to an evident thing ought not to be call'd knowledge . for 't is necessary that the several species of assent should all have the general nature of assent in them , and consequently this being a certain species of assent must partake of the nature of assent in general , which it cannot do if it be knowledge , for that were to pass over into another kind , knowledge not being assent , but perception . 't is therefore most clear and evident that our common systemes have here also gone upon a wrong ground , and that knowledge ought not to be put into the number of the three assents ( which are usually reckon'd to be faith , opinion and science ) since the assent whose ground is full evidence , and which is the only one that may pretend and is commonly presumed to be knowledge , is most apparently not so , as differing from it no less than in the whole kind . 5. if then it be demanded by what name i would distinguish this second assent to a thing when the evidence is full and complete from the former wherein the evidence is supposed not to be so perfect , i answer that indeed ( so little have these things been consider'd as they ought ) there is no proper name , that i know of , for it . when we assent to a thing of incomplete evidence we call it opinion , and when we assent to a thing whose evidence is complete this has been usually call'd knowledge , but certainly with the utmost impropriety , knowledge , as appears , being quite another thing . but by what name to call it , or how to distinguish it , i pro●ess i know not . not for want of real difference and distinction in the thing ( for my thought of it is very distinct ) but merely because we want a word for it . as we do in like manner for assent upon reason in general to distinguish it from assent upon authority in general . for as assent upon authority in general abstracting from humane or divine is call'd faith , so also assent upon reason in general abstracting from complete or incomplete should be call'd somewhat , if one could tell what , as every generical idea ought to be distinguish'd by a generical name . but since our language affords not any one word that will serve to either of these purposes we must be content with the de●initio instead of the definitum , and express the things at large , by saying assent upon reason or evidence , and assent upon such evidence as is full and complete , which is sufficient to distinguish it from assent upon evidence incomplete , though we have no one proper word for this as we have for the other , which is fitly call'd opinion , whereby we denote the imperfection both of the evidence and of the assent . 6. but now if the assent he not grounded upon any internal reason or evidence of the thing at all , but only upon testimony or authority , then we call it faith. which appears to be an assent of a quite different nature from the other two . for they both agree in the general nature of assent upon evidence , and differ only as the evidence differs , and that is gradually , as complete differs from incomplet● . but faith differs from them both in the whole kind , as having no evidence at all , but only authority for its ground . and thus we have here a threefold assent , ( though not such as is taught us in the schools ) the account of which in short proceeds thus . all assent in general is either upon reason or authority . if the reason be incomplete then 't is opinion . if complete , then 't is another kind of assent for which as yet there wants a name , as also there does for assent upon reason in general . but if the assent be upon authority only , then 't is faith. 7. now this authority may be either of god or of man. if the authority whereupon our assent is grounded be of man , then the assent that is so grounded is human faith. if of god , then 't is divine faith. between which two there is this in common , that they both proceed not upon the internal light and evidence of the thing but upon authority , and so agree in the general nature of 〈◊〉 ▪ only as the authority differ 〈…〉 faith also varies , and human authority differing from divine just as much as fallible differs from infallible ▪ the same in proportion will also 〈…〉 between human and divine ●aith . that is , the former will always be a fallible , and the latter an infallible assent . 8. human faith ( though sometimes as actually undeceiv'd as divine ) is yet always liable to error and deception , and so doubtful , hazardous and uncertain even when actually true , like a conclusion drawn from uncertain premisses ; in which respect it resembles opinion , and that so much that some have confounded it with it , though i think illogically enough , since though there be a like uncertainty in both assents , yet they differ extremely in their formal motives , one being grounded upon reason , and the other upon authority . and the distinction of these assents is not taken from the degree of certainty wherein they agree , but from the quality of the motive wherein they differ . however tho' this makes a great difference in notion , it makes none in the affairs of civil life , and the faith of him that believes the testimony of a man will as to all real intents and purposes go for no more than his opinion . and that because though different assents as to the formality of their motives , they are yet much at one rate for certainty , being both fallible in their grounds , and so subject to error and deception . 9. but the case is quite otherwise as to divine faith whose foundation stands too sure not only to be overturn'd , but even so much as shaken . this faith is strictly and absolutely infallible , not subject to the least error , or possibility of erring , as having the very ground and pillar of truth it self , the omniscience and veracity of god for its security , than which there neither needs , nor can be greater . 't is most certain that god is both actively and passively infallible , his omniscience will not suffer him to be deceiv'd himself , and his infinite veracity and truth will not suffer him to deceive us . and therefore he that builds his faith upon his authority , goes upon the most sure grounds , and cannot possibly err in his assent . and as he is secure from error , so he is also from all just reason of scruple or fear , and leaning upon a firm and indefectible support , may stay and repose himself upon it with full acquiescence . so that there is all the certainty that can be in this faith , both objective and subjective , that of the thing , and that of the person . the thing assented to is most undoubtedly true in it self , and he that assents to it may be most firmly assured and perswaded of the truth of it in his own mind , and among all temptations to doubt and distrust may with great triumph and confidence say with the apostle , i know whom i have believ'd . 10. it was observ'd a little before of humane faith that it resembles opinion , in as much as they are both dubious and uncertain assents , as proceeding upon grounds of like uncertainty , though otherwise of different natures . now as this faith resembles opinion , so in like manner it may be observ'd of divine faith that it resembles science , or rather that second assent ( for so i am forc'd to call it for want of a better name ) which we lately discours'd of , and plac'd between opinion and faith. the comparison here bears the same proportion as to certainty , as it did in the other case as to uncertainty . divine faith has all the certainty that is possible , and therefore to be sure as much as science or that second assent can have . there is as much certainty in the thing assented to , and there may be as much assurance and firmness of perswasion in the assent it self , or in other words what a man believes upon the authority of god is in it self as certain as what he knows , and he may also be as certain of it . for he that assents to a thing upon full evidence can but assent fully and perfectly without suspense or hesitation , and so also can he that assents to a thing upon divine authority only . his ground is every whit as firm and sure as the others , and why then should the measure of his assurance be less ? it cannot possibly be if he knows and considers upon what ground he stands . so that thus far , both in regard of the certainty of the object , and the firmness of the perswasion , divine faith may be justly placed upon a level with the most evident assent whatever . 11. nor i suppose will this be thought an undue elevation of divine faith. on the contrary i expect to be complain'd of for setting the dignity of it at too low a pitch by those who say that divine faith is firmer than science . but 't is for want of the latter that these men so excessively ex●ol the former . i call it excessively , because 't is what strictly and exactly speaking cannot be . for what i perceive or know is even by that very supposition unquestionably true , ( or else i cannot be said to know it ) and what i believe upon the highest authority can be no more . to say therefore that faith is firmer than science , is like saying that one streight line is streighter than another . but perhaps their meaning only is , that 't is safer relying upon the aut●ority of god than upon our own rational faculties , which indeed is right , and i heartily wish all men were convinc'd of it . for though what i do actually and really know be to the full as true and certain as what i believe , and i can no more be out in one than in the other , yet it is more certain in the general that god cannot deceive me , than that my reason cannot be deceiv'd . not that what i assent to by divine faith can have a greater objective certainty than what i clearly and distinctly perceive or know , but only that there is a possibility , not to say danger , of my taking that for a clear and distinct perception which ●ndeed is not so , and so though i cannot be deceiv'd in what i do truly know , yet i may be deceiv'd in thinking that i know when i do not . so that divine faith though not more certain than knowledge it self , is yet of greater certainty than our knowing faculties , and generally speaking the believer goes upon surer grounds than the man of reason and demonstration . because his reason may possibly lead him into error , whereas the other 's authority cannot . and when they are both in the right , yet still there will be this difference between them , that his reason is only not deceiv'd , whereas the other 's faith is infallible . 12. and thus far we have taken a view of the more bright and perfect side of divine faith , i mean that of its firmness and certainty , in respect of which it stands upon a just level with science . but it has also a more dark side , in which respect it comes short of it , and must give it the precedency . and i think it may be very properly call'd a dark side , because it consists in darkness and obscurity , and which is still so much the darker , because 't is so peculiar to faith , and makes so great a part of its character , being the main difference that distinguishes it from science , or that second assent before spoken of . for as to firmness and certainty , therein they agree . for faith may be firm , because he that believes in god may be supposed not in the least to hesitate or doubt of the truth of what he reveals . and 't is also certain , because it relies upon the most certain foundation , the testimony of god , who is infallible himself , and cannot deceive . and hitherto they run parallel one to the other . but here begins both the difference and the disproportion , that there is clearness and evidence on the side of science , and that second assent , whereas there is none on the side of faith , which walks indeed upon firm ground , but altogether in the dark . for he that believes does not give his assent because either by sense or reason he perceives the object of his faith to be thus or thus , but merely because he has the word and authority of god for it . which though it be sufficient to found a firm and certain , is yet however not enough to beget a clear and evident assent . so that the great and distinguishing character of science and the second assent , is light and evidence , and that of faith inevidence and obscurity , which accordingly is commonly said to be an inevident assent . but how and in what sense it is so seems not commonly to be so well understood , and for the consequence of what depends upon the right stating of it , deserves to be explain'd with all possible exactness . 13. in order to which we are carefully to distinguish between the thing believ'd , and the reason or motive that induces us , to believe it ; even as in knowledge we distinguish between the thing known , and the argument or medium by which it is known , the scitum and the formalis ratio sciendi . the thing believ'd i would call the matter or the object of faith , and the motive that induces me to believe it i would call the formal reason of faith. aquinas i know calls them both objects , and then after distinguishes them by calling the former the material object , and the latter the formal object of faith. accordingly he says that the formal object of faith is the first truth , meaning ( as he afterward explains himself ) that faith relies upon the truth of god as its medium , or argument . which medium i chuse rather to call ( and i think more intelligibly ) the formal reason , than the formal object of faith. since the term ( object ) seems more properly to design the matter of faith , or the thing believ'd , and is hardly applicable to the motive or reason of believing . however since we both mean one and the same thing , there need be no debate upon the different manner of expressing it , especially since if any one think his term more intelligible and expressive of the notion intended by it , or has any reverence for it upon any other consideration , he is at liberty to substitute it in the room of the other . 14. this necessary distinction being premised , 't is in the first place to be well heeded that when faith is said to be an obscure and inevident assent , this obscurity or inevidence is not to be applied to the formal reason or motive of faith , but only to the matter or object of it . i say not to the formal reason of it . for as there may be in general a clear reason why a man should believe an obscure thing , so 't is most certain that the formal reason for which we assent to the things of faith is very clear . for this formal reason is no other than the authority of god , or rather , since this includes the truth of the revealer as well as the revelation it self ( for otherwise of what authority would be the revelation : ) i would chuse to say that the truth and revelation of god do jointly make up the formal reason of divine faith , which accordingly proceeds upon this double principle , 1. that whatever god reveals is true , 2. that this or that thing in particular is reveal'd by god. for faith has its reasons as well as science ( though of another nature ) and its reasons are these two , as will more distinctly , appear by disposing the process of faith into a syllogistical form , which will be this . whatever is reveal'd by god is true , this is reveal'd by god , therefore this is true . the conclusion of this syllogism contains both the matter and the act of faith , as it is an assent to such a thing upon such a ground , which is implied by the illative particle , therefore . the two other propositions contain the ground it self or the formal reason of faith , which you see consists of the double principle before-mention'd . now 't is most apparent that these two principles are both of them sufficiently clear , or at least may be so . 't is clear in the first place that whatever is reveal'd by god is true . this is either self-evident , or may be proved from the idea of god , and so has either the light of a principle , or of a conclusion , either an immediate or a mediate evidence . and it may be also clear ( and to be sure is so whenever our faith is well-grounded ) that such a thing in particular is reveal'd by god. and in both these respects it is true ( what is commonly said ) that faith is the highest reason . for you see it is perfectly reasonable in its fund and principle , and does at last resolve , as much as any mathematical conclusion , into a rational ground of unquestionable light and evidence . with this only difference that a conclusion in geometry is founded upon a ground taken from within , from the intrinsic nature of the thing , whereas our conclusion of faith proceeds upon a ground taken from without , viz. from the authority of god , but such as however in light and evidence is no way inferiour to the other . 15. this by the way may serve to shew the vanity and impertinence of those who when they are to prove that there is nothing in christianity above reason , run out into a popular ve●● of harangue about the reasonables of the christian religion and its great accommodation to human nature , crying out with repeated importunity that man is a reasonable creature , christianity a reasonable service , and faith a rational act , nay even the highest reason , and the like . as if we were for a blind and unaccountable faith , and denied the use of reason in religion , or that faith was founded upon reason . or as if because there is a reason from without for believing , therefore the thing believ'd might not from within , and as to the inward matter of it be above reason , so as not to be comprehended or accounted for by it . but this will cross my way again in another place , and therefore i shall not anticipate here what further considerations i may have occasion to bestow upon it there . 16. to return therefore , i say that this obscurity and inevidence that is in faith , and upon whose account it is commonly said to be an inevident assent , does not belong to its formal reason ( which you see may be clear enough , as clear as any principle of natural science ) but only to the matter or object of it . that is , in other words the inevidence does not lie in the reason of believing , but in the nature of the thing believ'd . not that the matter of faith again is wholy and all over without evidence ( for then there would be no reason to believe it ) but only that it has no evidence from within , and from the nature of the thing it self , as was remarqu'd before . not that this again is so to be understood neither as if the proposition to be believ'd were not so much as simply intelligible as to the very litteral sense and direct signification of its terms . no , we are no more to believe we know not what , than to believe we know not why , and whatever darkness there may be in faith , it is still so much a luminous assent , and an act of reason , as to require that we understand the simple meaning of the proposition we are to believe , as well as the grounds of credibility upon which it challenges our assent . for the general object of faith is truth , and truth is the relation of connexion between ideas , i say ideas , for truth does not lie in sounds or words but in things . therefore to believe such a thing to be true is the same as to believe that there is a connexion between such ideas . but then a man must know what those ideas are , or else how can he believe they are connected . therefore he must understand something more than the terms themselves , he must also have the ideas of those terms , which is the same as to under stand the meaning and signification of them . and indeed he that has no idea or conception of what he believes , believes he knows not what , and he that believes he knows not what cannot be properly said to believe any thing . in all faith therefore the proposition must be simply intelligible , and though the truth of it be to be believ'd , yet the meaning of it must be understood . 17. for we are again carefully to distinguish between the meaning of a proposition , and the truth of a proposition . the meaning of a proposition is only the determination of the ideas that are signified by such terms ; the truth of it is the union or connexion that is between those ideas . now though a man does not see the connexion that is between the ideas of that proposition he is said to believe , yet he must in some measure perceive the ideas themselves , because in believing the proposition he is supposed to believe that such ideas are so related and connected together . when therefore 't is said that the matter of faith is inevident as to the intrinsic nature of the thing , the inevidence must not be thought to lie in the ideas whereof the proposition to be believ'd consists , but in the connexion of those ideas , that is , not in the meaning of the proposition , but in the truth of it , which is properly the object of faith , as the ideas themselves are of perception . which again by the way may serve to discover another instance of impertinency in the reasoning of those , who when they are maintaining that there can be no article of faith above reason , divert into pompous flourishes and declamations about the intelligibility of the objects of faith , and the utter impossibility of believing what is not intelligible . as if we denied the simple intelligibility of the proposition , or would have men believe they know not what ( which certainly would be a strange degree of implicit faith , and more nonsensical than that of the collier ) or , as if that proposition which is clear enough as to its simple meaning might not be inevident , and so above reason , as to its truth , or in other words , as if clearness of ideas might not consist with obscurity of their connexion . 18. but then it must be observ'd again that when we say that the inevidence that is in the matter of faith respects the truth of the proposition not the meaning of it , or the connexion of the ideas , and not the very ideas themselves , this is not so to be understood neither as if the matter of faith even thus consider'd , were absolutely , and in its self necessarily inevident , and such as could not possibly be known without altering its nature , and ceasing to be any longer the object of faith. i know the contrary supposition has prevail'd in some schools , where it passes almost for principle and maxim that knowledge and faith are mutually exclusive of each other , that the same thing cannot be at once the object of both , and that therefore if a thing be believ'd it cannot be known , and if known that it cannot be believ'd . st. austin was of this opinion , and has in many places declared his mind to this purpose , particularly in his xl treatise of his exposition upon st. iohn's gospel . and his authority has recommended it ( as it did most other things ) to several of the schoolmen , particularly aquinas , whence it has been transmitted down among many modern writers of the systematical way , both philosophers and divines . but we must follow reason before authority , and whoever can be prevail'd with to lay the latter quite aside , and to use the other as he ought , will i believe clearly perceive that nothing hinders but that the same proposition may be at once the object of both faith and science , or that the same thing may be at the same time both known and believ'd , provided it be by different mediums , according to the diversity of the respective acts. 19. for , not to enter into the wrangle and dust of the schools upon this occasion , it may be sufficient to consider that there is no manner of opposition between faith and knowledge , or the most evident assent as to the essence of the proposition ( that being not supposed to be denied in the one which is affirm'd in the other , or the contrary ) but only as to the medium of the act. and that 't is not the absolute nature of the thing believ'd , but the quality of the motive that specifies faith , and distinguishes it from other assents . so that 't is no matter what the absolute nature of the thing be in it self , whether it be evident or not evident , knowable or not knowable , provided it be assented to upon the proper medium and motive of faith , that is upon authority , without any respect had to the natural evidence of the thing , though otherwise never so evident in its own absolute nature , so as to be the object of science ( though upon a different medium ) at the same time . for as i said before , 't is not the nature of the thing , but the quality of the medium that specifies faith , and tho' the same thing cannot have two natures , or be in it self at once evident and not evident , yet why may it not sustain two different relations , or be consider'd in two different mediums , so as to be said to be known when perceiv'd by its evidence , and to be believ'd when assented to upon authority ? which certainly may be done as fully , and with as little regard to its evidence , as if there were no evidence in the thing at all . so that the evidence of the thing does not hinder the belief of it , supposing the belief not to proceed upon that evidence , but upon its own proper medium , authority . 20. but to use a way of arguing less abstract , though it may be with some more pressing and convincing . suppose god should reveal to me a geometrical truth , as that two triangles having the same base , and being within the same parallels , are equal , and i who at first receiv'd it upon his bare authority should come afterwards to be able to demonstrate it my self upon the known principles of art , who that well considers the natures of these things would say that my science evac●●ted my faith , and that i ceas'd to be a believer assoon as i became a mathematician ? for though i am now supposed to know what before i only believ'd , yet why should this knowledge destroy my faith , since i may still have as much regard for the authority of god , and as little to the evidence of the thing as i had before the demonstration , and would still be ready to assent to it though there were no evidence to be produced for it , only upon the ground of divine authority . and , to use another sensible though not so artificial way of arguing , i would fain know whether any one of those who are of the contrary sentiment would refuse a demonstrative account of a reveal'd truth , suppose the creation of the world , merely for fear of injuring or destroying his faith , which yet he were bound in conscience to do , if knowledge and faith were so exclusive of each other , and inevidence and obscurity were so absolutely of the essence of faith as some pretend . for then it would not be lawful to acquire the natural knowledge of any reveal'd truth , because 't is unlawful to destroy one's faith , and every believer would have just reason to fear all further light and information about what he believes , which yet i think would be acknowledg'd by all an extravagant scruple , such as can hardly enter , much less stay long in any considering head ; and is withal contrary to a plain exhortation of the apostle , who bids us add to our faith knowledge . 21. when therefore the matter of faith , as it is taken for the truth of the proposition believ'd , is charged with obscurity , and faith it self upon that account is said ( as it commonly is ) to be of inevident things , the meaning ought not to be of an absolute , but of a relative inevidence . not that what is believ'd is so all over dark and obscure that it cannot ( while believ'd ) absolutely be known , but only that it cannot under that formality , and so far as it is believ'd , being necessarily in that respect inevident , how bright or clear soever it may be in other respects . that is in other words , though the thing believ'd absolutely consider'd may be evident , yet it is not so as believ'd , or in relation to faith , because that has no regard to the evidence how bright soever it may shine , but proceeds wholy upon another argument , between which and the evidence of the thing there is not the least affinity or communication . the short is , the object of faith simply and absolutely speaking may admit of evidence , but then though it be never so evident and demonstrable in it self , yet as believ'd it is always obscure , faith having no regard to the proper light and evidence of the thing , but only to the testimony of the revealer , whose bare authority is the only motive that determines her assent , and the only ground upon which she lays the whole weight of it , though the truth of the thing in it self absolutely consider'd , may also stand upon other foundations , be rationally accounted for by arguments from within , and so be seen by its own light. but let the light shine never so bright upon the object from other sides , faith lets in none , nor has any regard to that which she finds there , but connives at it , and walks ( as i may say ) with her eyes shut , contenting her self with the certainty of revelation , and leaving to science ( if there be any ) the evidence of the thing . so that the object is always dark to her , how clear and bright soever it may be in it self , or appear , when absolutely consider'd , to a philosophic eye . in which respect it falls very short of the perfection of science , though in respect of firmness and certainty it be equal to it , as was said before . all which is briefly couch'd in that excellent account of faith given by the author to the hebrews , when he says , that it is the substance of things hoped for , and the argument of things not seen . where by substance and argument he equals it with science in regard of the firmness and certainty of the assent , but by saying that 't is of things not seen he makes it vail and stoop to it in point of evidence , in which respect indeed faith , as firm and as certain as it is , is as much inferiour to science , as darkness is to light. 22. to gather up then what has been here discours'd at large concerning the inevidence of faith into one view . when we say that faith is an inevident assent we are not to understand this inevidence of the formal reason of faith , but of the matter of it . and when we say that the matter of it is inevident , we should not intend by it that it is wholy and all over without evidence , but only that it has none from within or from the intrinsic nature of the thing . and when we say that the matter of faith is inevident from within , this again is not to be intended of the simple meaning of the proposition , but of the truth of it . and when we say that the truth of it is inevident , this again lastly is not to be understood , as if it were always and necessarily so in its own absolute nature , but only so far forth as it is believ'd , or as 't is consider'd under the formality of an object of faith. or in other words , the inevidence of the matter of faith in respect of the truth of the article is not an absolute but a relative inevidence . not that the matter of faith is never absolutely and in the nature of the thing inevident ( for it may be so too as will be seen afterwards ) but only that it is not necessarily so , there being no reason from the nature of faith that requires it should , which may consist with evidence , though it proceeds not upon it , and has no regard to it as a motive . so then the formal reason of faith is always clear , the matter of it absolutely consider'd may be clear or not clear , as it happens , according as the nature of the thing is , but as believ'd , or as consider'd under the formality of being the object of faith so it is always inevident and obscure , as being not supposed to be assented to for the sake of its evidence ( even when it has any ) but wholy upon another account , already sufficiently represented . 23. and thus having struck some light into the darkness of faith , by stating and explaining with what exactness i could in what sense it is an inevident assent , i cannot forbear observing by the way ( though a little of the soonest ) of what service this account may be towards the grand question of believing things above reason . for if faith be an inevident assent so far at least as not to respect the evidence of its object , why may not a thing be believ'd though it be above reason ? for what though it be above reason , is it therefore above faith ? has faith any regard to evidence ? or is it determin'd by any rational motive , i mean that is taken from the nature of the object ? even when a thing is evident , faith is not supposed to assent to it because of its evidence , and why then may not a thing be believ'd though it be not evident ? some contend that faith and evidence cannot possibly consist together , and according to them not only what is inevident may be believ'd , but whatever is believ'd must be inevident . but this i look upon , and have already shewn to be a mistake . and 't is a mistake in the extremity too . for i take it to be every whit as much an extreme to say that the object of faith is always inevident , as to say that it is always evident . however , it is always inevident so far as believ'd , which is the middle point between the two extremes . the nature of faith requires at least this relative inevidence of the object , whatever it be in its own nature , and we need no more . for if the object of faith be alwayes inevident so far as believ'd , then will it not follow that it may be believ'd though inevident ? for my part i see nothing that should hinder this consequence , if the principle it proceeds upon be right . the principle is ( and a very moderate one sure , the generality of writers straining the matter a great deal higher ) that the object of faith is inevident as far as believ'd . the consequence is , that therefore a thing may be believ'd , though inevident . 't is true indeed one of these is an absolute , and the other only a relative inevidence . but this signifies nothing to the argument . for why may not a thing really and in it self inevident be believ'd , when even that which is evident is consider'd by faith as inevident ? why , then 't is all one ( as to faith ) as if it were so indeed ; for what does the evidence signify , or what real alteration does it make , if faith has no regard to it , nor consideration of it ? and what should hinder then but that a thing really inevident may be believ'd , especially if reveal'd by god himself , and concerning himself . the short is , faith as faith has no regard to evidence ( i mean that of the thing ) and faith as divine has no need of it , and therefore why an inevident thing may not be believ'd is what i do not understand , and would be glad to learn . 24. but to return ( for i look upon this as too much a digression from the present , and too much a prevention of what is to follow to be further pursued ) after having thus discours'd of the nature of faith in general , and the double distribution of it into humane and divine , with proper considerations upon each of them , it remains that it be now further consider'd that each of these may be either explicit or implicit . then we are said to believe explicitly , when we believe determinately such or such a thing in particular , distinctly knowing what that particular thing is . and then implicitly , when we believe indeterminately and at large whatever is proposed to us by such an authority , not knowing what in particular is proposed , or what it is we believe . which though it seems to carry the appearance of an assent too blind and hood-winkt to be the act of a reasonable creature , may yet in its proper place become him as much as the other , and indeed is every whit as rational an assent in its ground and principle . for all explicit faith is founded upon implicit , and has implicit faith in it . 25. to understand both this and the nature of implicit faith the better we are to consider ( what has been already intimated ) that faith proceeds upon premisses , as well as science , and is the conclusion of a syllogism . and i further note ( what perhaps may not be unworthy the observation of the curious ) that the major proposition in faith explicit is the conclusion in faith implicit , as may be seen in the syllogism before set down . whatever is reveal'd by god is true , this is reveal'd by god , therefore this is true . the major proposition here ( whatever is reveal'd by god is true ) is the conclusion of implicit faith , whose act is as much to believe to be true whatever god reveals , as the act of explicit faith is to believe that this or that in particular is so . so that explicit faith proceeds upon implicit , borrows from it its conclusion for its principle , and begins where the other leaves off . just as in the subalternation of sciences , that which is a conclusion in one is a principle in the other , so 't is here in the subalternation of these two faiths , whereof that which is explicit may be said to be subalternated to that which is implicit . let not any therefore vilify or disparage implicit faith as a blind and irrational assent , since it lays a ground for explicit , which serves it self of it , using its conclusion as a principle , even as what is a conclusion in geometry is a principle in perspective . and as geometry is therefore accounted the superiour science , so ought implicit faith to be reckon'd as the superiour faith , upon whose conclusion the other proceeds , and which it self proceeds thus , whatever is reveal'd by him that is infallible is true , god is infallible , therefore whatever is reveal'd by god is true . here besides that 't is plain to be seen that the conclusion of this last syllogism is the principle of the precedent one , and that explicit faith supposes what is proved in implicit , it may be further noted that implicit faith ( as being the highest degree of faith ) is due only to the highest , that is , to an infallible authority , the reason why whatever is reveal'd by god is here concluded to be true , being , because he is infallible . infallibility then is the proper ground of implicit faith , and accordingly the church of rome assuming to her self the character of infallible , does upon that supposition rightly require it . i say upon that supposition , for she is right enough in her consequence , supposing her principle to be true . but the truth of it is , that is most extravagant , and such as carries in it such matchless arrogance and presumption as befits only him who as god sitteth in the temple of god , shewing himself that he is god. for god only is infallible , and therefore he only has right to require implicit faith. and to him indeed it is due from every one of his creatures in the highest measure imaginable , as is also implicit obedience upon the same ground . of both which we have a signal example in abraham , who when he was call'd by god to go out into a place which he should after receive for an inheritance , is said by faith to have obey'd , and to have gone out , not knowing whither he went. 26. but now what can be more dark and inevident than this implicit faith ? it s formal reason indeed is sufficiently clear , and it resolves at last into a ground highly rational , and so may be said in that respect to be the highest reason . for certainly nothing can be more reasonable than to believe whatever god ( who is infallible ) reveals . there is therefore no darkness on this side . nay even the light it self does not shine more clear. but as for the matter of it ( if i may call it so where nothing distinctly is believ'd ) that is sure as dark and obscure as can well be conceiv'd , so dark as even to be invisible . for a man to believe at large without any restriction or limitation whatever god shall propose to him , let it be what it will , not knowing what that is ( like abraham's going , not knowing whither he went ) is such a dark and obscure act of faith as has nothing clear in it but the humility and devotion of him who so believes . this is a faith worthy of god , as well as peculiar to him , and 't is the great inevidence and obscurity of it that makes it so . for so far is the matter of it from having any evidence in it , that it is not so much as evident what the matter of it is . here then is the very blackness of darkness , and he that has this infolded faith ( as every true believer has ) and can thus trust god in the dark , where he sees nothing but only the general reason of his so doing , is not likely in any of the more explicit instances of it to plead the inevidence of the article to excuse his infidelity , or to deny his faith to an otherwise sufficiently clear revelation , merely because it is above his shallow reason . 27. upon what has been hitherto discours'd it will not be difficult to give in few words a satisfactory resolution of a celebrated question which among the schoolmen has made a great many , and that is , whether faith belongs to the vnderstanding or to the will : it is plain by the measures already laid down that it belongs to the latter . for faith ( as all acknowledge ) is an assent , and assent is a species of judgement , and judgement ( as has been shewn already ) is an act of the will , not of the understanding , whose only operation is perception , and consequently faith is an act of the will consenting to , imbracing , acquiescing and reposing it self in what the understanding represents as proposed and reveal'd by god. and indeed unless judgment and consequently faith did belong to the will as their proper and immediate principle , 't is impossible to conceive how a man should be blame-worthy for any of his opinions , or how he should stand accountable either for error on the one hand , or for infidelity and heresy on the other . for if faith be an act of the understanding then since the only operation of the understanding is perception , the greatest fault of an infidel or a heretic will be non-perception , which indeed is not error but ignorance , whereas infidelity and heresie are always supposed to include error , and to be also the worst of errors . and this non-perception is only a negation , and such as resolves into want of parts , which is not a moral but a natural defect , whereas infidelity and heresie ( as indeed all that is faulty ) are understood to be privations , and defects of a moral nature . but then to make them so they must be voluntary ( nothing being faulty but what is so ) that is again they must be wilful , that is , they must be acts of the will , and consequently faith which is the habit whereof those sins are privations , must also belong to the same principle , or else in short there would be neither vertue in having it , nor vice in being without it . and accordingly our saviour in upbraiding the iews with infidelity does all along not only by confequence , but directly and expresly , charge it upon their wills : ye will not come to me , that ye may have life . 28. and thus i have gone thorough what i intended , and what indeed is of greatest consideration , upon this subject of faith. in the account of which if i differ from any authors of the better character that have either professedly or occasionally written upon it , particularly baronius and dr. pearson , 't is not that i love to lay aside great authorities , or affect to be by my self , but because i follow the best light of my understanding , write with freedom and ingenuity what i think , and endeavour to represent things as they are , without having regard to authority any further than i think it joyn'd with truth and reason . which shall also be my rule in what remains of this treatise . in the mean time what has been hitherto discours'd concerning reason and faith may serve as a good preparation in order to an account of the great question concerning the belief of things above reason . but before we enter upon any thing of that nature , 't is fit the distinction of above reason , and contrary to reason be consider'd and rightly stated , which is the task allotted for the next chapter . chap. iii. the distinction of things contrary to reason , and above reason , consider'd . 1. there are some distinctions in the world that are without a difference , though difference be the ground of all distinction , and this by some is pretended to be of that number , who will have the parts of it to be coincident , and that contrary to reason and above reason signifie in reality alike , and are but different expressions for one and the same thing . and though they may be reasonably suspected to do this to serve the interest of a cause for whose advantage it would be to have this distinction taken away , yet they have the confidence to charge the same upon those that hold it , pretending that it is only a dextrous shift and evasion invented by subtile men as an expedient to relieve the distress of a desperate argument , when there is nothing else to be said for it . 2. which of these is the evasion , either the denying or the allowing this distinction , will best appear by the examination of it , which , besides its serviceableness to our clearer proceeding in what we are now upon , i am the rather induced to undertake , because ( as mr. boyle observes in a little treatise upon this subject ) there are divers that employ this distinction , few that have attempted to explain it , and none that has taken care to justifie it . indeed he himself is the only person that i know of that has written professedly about it ( and i cannot but wonder that a thing of such curiosity and importance should be so little consider'd ) though i think he has not gone to the bottom of the subject , nor is sufficiently clear even as far as he goes . however because he has some considerable observations upon it ( as indeed his thoughts are generally very good ) and there is no reason why we should refuse any additional light in so dark and untrodden a way , i shall for the further advantage and illustration of the matter first draw up into a short view what that excellent person has meditated concerning it , with such occasional remarques as i shall think necessary , and then proceed to state the thing according to my own conceptions , hoping that between us both it will be sufficiently clear'd , and that nothing of any consequence will be overlook'd that belongs to the consideration of this so little consider'd , and almost virgin subject . 3. to give you then in the first place the sum of mr. boyle's account , he proposes in general two things . 1. to declare in what sense the distinction is to be understood . 2. to prove that it is not an arbitrary or illusory distinction , but grounded upon the nature of things . as to the first he tells you that by things above reason he conceives such notions and propositions as mere reason , that is , unassisted by revelation would never have discover'd to us , whether those things be to our finite capacities clearly comprehensible or not . and that by things contrary to reason he understands such conceptions and propositions as are not only undiscoverable by mere reason , but such as when we do understand them do evidently appear repugnant to some principle , or to some conclusion of right reason . 4. now before i go any further i would here by this great man's leave , and with due deference to his high character , remarque , that though things undiscoverable by mere reason without revelation may in a certain sense be said to be above reason , in as much as they surpass the natural ability of the understanding to make the first discovery of them , yet this is not what divines mean by above reason as they use the phrase in this distinction , opposing it to contrary to reason . for this distinction was intended against the socinians , who generally reject the mysteries of faith as contrary to sense and reason , to which we reply that they are not contrary to reason but only above it . they cry out that this is no distinction , but a mere shift and evasion , pretending that the i arts of it fall in together , and that what is above reason is also contrary to it , and therefore not to be believ'd . now 't is most plain that both they that use this distinction , and they against whom it is used do not . mean by things above reason such as are beyond the first invention or discovery of it . for besides that to mean that our mysteries are only undiscoverable when we say they are above reason , would be too little a thing to oppose to contrary to reason , it is also too little a thing to intend by mystery , since though the undiscoverableness of them by reason might be a sufficient ground of their being so call'd before their revelation , it can be none now after they are reveal'd . and therefore if we say of these mysteries now that they are above reason , we cannot be presumed to intend it in respect of their undiscoverableness . and 't is as plain that that our adversaries do not so understand us . for they deny that things above reason are to be believ'd , and that because ( according to them ) above reason and contrary to reason are all one . but now no socinian that understands his own principle would deny the credibility of things above reason , as that signifies only undiscoverable by reason alone , much less would he say that what is above reason ( in that sense ) is also contrary to it . no , without doubt they will in this sense both allow us the distinction , and the mysteries ( if they may be so call'd ) that are built upon it . but then this plainly shews that they do not understand it in this sense , any more than we . 5. instead therefore of saying undiscoverable , he should have said incomprehensible by reason . into which he slips unawares in the account of the other part of the distinction , things contrary to reason , by saying that they are such as when we do understand them do appear repugnant , &c. which plainly implies that the former things that were said to be above reason are such as we do not understand , even when discover'd , and not such as we are not able only to discover , since otherwise there will be no antithesis in the second part , in which there is nothing amiss except those words as are not only undiscoverable , which in my judgment ought to be expung'd as the production of the first mistake . 6. mr. boyle proceeds to illustrate his explanation of this distinction by a comparison drawn from sight . he supposes a man to be askt by a diver what he could see in a deep sea. to which the man is supposed to reply that he could see into a sea-green liquor to the depth of some yards and no further . so that if further ask't if he could see what lies at the bottom of the sea , his answer no doubt would be in the negative . but then if the diver should let himself down to the bottom and bring up thence and shew him oysters or muscles with pearls in them , he would easily acknowledge both that they lay beyond the reach of his sight , and that the pearls were genuin and good. but if the diver should further pretend that each of these pearls was bigger than the shells they were contain'd in , this would be thought not only undiscernible by the eyes , but contrary to their informations , and to admit this would argue the sight not only to be imperfect , but false and delusory , and accordingly 'tis presum'd that this he would not admit . 7. now i not only allow this comparison , but even admire it for the singular aptness and pertinency of it to illustrate , even to the sense , the difference between things above and things contrary to reason , only i think it seems to proceed upon the supposition that by things above reason are meant such only as are incomprehensible by it , which certainly would make the comparison much more apposite and exact . whereof he himself appears sensible at the end of it , where offering to consider the matter more distinctly , he tells you that the things above reason are not all of one sort , but may be distinguish'd into two kinds sufficiently differing from each other . which he makes to be these , that there are some things that reason by its own light cannot discover . and others , that , when proposed it cannot comprehend . this indeed is true , but then he should have said so sooner , and have told us withal that by things above reason ( as the phrase is used in this distinction ) he meant the latter sort only , the former not being to the purpose . 8. however he proceeds upon that part first , that is , to shew that there are divers truths in the christian religion that reason left to it self would never have been able to find out . of which he gives several instances , which as not being to the point , i pass over , and come to his other consideration of things above reason , meaning such as when proposed do surpass our comprehension , and that ( as he well observes ) upon one or other of these three accounts , either as not clearly conceivable by our understanding , such as the infiniteness of the divine nature , or as inexplicable by us , such as the manner how god can create a rational soul , or how this being an immaterial substance can act upon a human body , or be acted upon by it , &c. or else lastly as asymmetrical or unsociable , that is , such , as we see not how to reconcile with other things evidently and confessedly true , whereof he gives an instance in the case of prescience and contingency . 9. he further observes ( and i think rightly ) that there may be difference of degree in things above reason , as to their abstruseness . that some things appear to surpass our understandings immediately , even before attentively lookt into . and other things only when a narrow inspection is made into them , being intelligible enough in the 〈◊〉 ▪ and as imploy'd in common discourse . whereof he gives instances in place , time , and motion . and he makes use of this observation to solve a difficulty wherein it is pretended that we cannot profess to believe things which we acknowledge to be above our reason , without discovering that we do not well consider what we say , and that we then talk like parrots . to which the substance of his answer is , that we may talk of those things according to that notion of them which is more obvious and superficial , though not according to that which is philosophical and accurate . 10. after this explanation of what is meant by above reason and contrary to reason he comes in the second place to justify the distinction by shewing that it is grounded upon the nature of things . and that he does by shewing that there is no necessity that things above reason should be also contrary to reason . this he shews first of things above reason in the first sense , viz. those that are undiscoverable by reason alone , but this being not the sense of above reason as it is used in this distinction , and since things according to this sense above reason are not affirm'd by our adversaries to be contrary to it , i pass over all that he says upon this part , and strike in with him again where he shews the same of things above reason in the second sense . i cannot meet with any thing directly under that head , but only a few passages here and there scatter'd up and down . as when he says of galileo , that when he first made his discoveries with the telescope and said that there were planets that mov'd about iupiter , he said something that other astronomers could not discern to be true , but nothing that they could prove to be false . and again when he says that for a thing to be above reason is extrinsecal and accidental to its being true or false . because to be above our reason is not an absolute thing , but a respective one , importing a relation to the measure of knowledge that belongs to human understanding . and therefore it may not be above reason in reference to a more inlightned intellect &c. which indeed is rightly and very judiciously remarqu'd in it self , and no less pertinently to the present business . and again when he says that there are some things true which yet are liable to objections not directly answerable , and so above reason . he instances in the controversie of the divisibility of quantity , where each side of the contradiction is press'd with unanswerable objections , and yet as parts of a contradiction , one of them must necessarily be true . and yet take which you will you run into invincible difficulties . which indeed well concludes that a thing that is above reason may yet be true , and if true then not contrary to reason , it being impossible that what is so should be true . which one consideration is indeed enough to justifie the distinction beyond all exception . 11. mr. boyle has yet a further observation concerning this distinction too considerable to be pass'd over , and that is , that he looks upon it to be of importance not only to the defence of some mysteries of the christian religion , but even of some important articles of natural theology , in which ( as he shews by several instances ) there are many doctrins which must be acknowledg●d to be true , and yet whose modus is not explainable . 12. after this he considers an objection wherein it is pretended that the granting this distinction would be of bad consequence , as affording shelter to any unintelligible stuff that a bold enthusiast may obtrude under the venerable title of a mystery , that is above reason . to which he answers very judiciously , that he does not deny but that the distinction is liable to be ill imploy'd , but that this is no other than what is common to it with divers other distinctions , which are without scruple admitted because useful , and not rejected because they have not the priviledge that they can never be misapplied . and that therefore both in reference to those other distinctions , and that he had been treating of , it becomes men to stand upon their guard , and strictly examine how far the doctrine proposed as a mystery , is intitled to the benefit of this distinction . which if it should be employ'd to justifie any thing , that , though styl'd a mystery , is but a pretended one , the errour ( as he well observes in the close of all ) will lye , not in the groundlesness of the distinction , but in the erroneousness of the application . 13. in this you have the sum and substance , as briefly and as clearly as i could represent it , of mr. boyle's thoughts concerning things above reason and contrary to reason , which , like all his , are great and strong , and ( allowing only for those inaccuracies taken notice of ) just and true . and now though what this excellent person has offer'd may serve to let in a great deal of light into the distinction , yet since a thing of such consequence if true , and so much contested whether true or no , can never be made too clear , and sometimes a different , though not better , representation of a thing may contribute to its further illustration , every reader having his particular point of view , so as that the very ●ame notion or truth that does not meet with him in one posture , may shine full in his face and strike him with success in another , i shall therefore under the shelter of mr. boyle's authority , and by the advantage of his light , venture to set down my own thoughts concerning this weighty point , applying my self chiefly to that part of it , wherein i think the other account most defective . 14. and first though it should be true that to be above reason is to be incomprehensible , and to be contrary to reason is to appear repugnant to some principle or conclusion of right reason , yet i do not think this of it self sufficient either to clear or to justifie the distinction , since it may be both again demanded what it is to be incomprehensible , and what repugnant , and again disputed whether incomprehensible and repugnant be not the same , as well as whether that which is above reason be not also contrary to it . and then we are but where we were before . this account of the matter is then too gross and general to be rested in , and we must be therefore more minute and particular in our explanation of it , if we would be more clear. 15. however since generals are to go before , and do also prepare the way for particulars , i shall first propose the general idea of things above reason and contrary to reason , and then particularize upon that idea , by opening and unfolding more distinctly and explicitly what is contain'd in it , and by so comparing and collating together the two parts of the notion as to shew the real difference that is between them . so that i shall make but one work of the explanatory and iustificatory parts , supposing that there needs no more to the justification of the distinction , than only to have the members of it well explain'd . for if the idea of above reason be distinct from the idea of contrary to reason ( as the explanation of them will shew that it is ) then the distinction proceeds upon a real difference , is grounded upon the nature of things , and has all that is necessary to a true and good distinction . 16. by things above reason then ( as the expression is used in this distinction ) i conceive to be meant , not such as reason of it self cannot discover , but such as when proposed it cannot comprehend . and by things contrary to reason i conceive such as it can and does actually comprehend , and that to be absolutely impossible . or in other words , a thing is then above reason when we do not comprehend how it can be , and then contrary to reason when we do positively comprehend that it cannot be . thus in the general . 17. but to be a little more particular , we are to consider upon the first part , that when we speak of things above reason , the word reason here ( as was shewn in the first chapter ) signifies the same as vnderstanding , and there being but one only operation of that , namely perception , by comprehend here must be meant the same as by perceive . so that when we say of things above reason that they are such as reason cannot comprehend , 't is the same as to say they are such as the understanding cannot perceive . but then when we say , cannot perceive , 't is to be carefully noted that this is not to be understood of the literal and grammatical meaning of the proposition , as if the thing said to be above reason were perfectly unintelligible , but only of the truth of it , as was observ'd before concerning faith. and then again when we say that above reason is when we do not comprehend or perceive the truth of a thing , this must not be meant of not comprehending the truth in its whole latitude and extent , so that as many truths should be said to be above reason as we cannot thus thorougly comprehend and pursue throughout all their consequences and relations to other truths ( for then almost every thing would be above reason ) but only of not comprehending the union or connexion of those immediate ideas of which the proposition supposed to be above reason consists . and which is therefore said to be above reason not because the simple and direct meaning of its terms is unintelligible , or because the truth of it is not comprehensible in its remotest and utmost extent , but purely because the connexion of its ideas , or the manner of it , is not discernible , and that partly for want of sufficient clearness of the ideas themselves so as to be able to perceive their union intuitively , and partly for want of a due and proper medium whereby to compare them , so as to discern their union in the way of science and demonstration . 18. 't is also to be observ'd upon the second part of the explanation , that i chuse rather to say that things contrary to reason are such as we perceive to be impossible , than such as appear contrary to some principle , or some conclusion of right reason . this being the more general and absolute idea , whereof the two other are but instances and specifications . for then is a thing said to be impossible when its ideas cannot stand together or be united . which may be either because of the immediate opposition and inconsistency of the ideas themselves with themsel●●s so as mutually to exclude each other ( as in a contradiction ) or because of their inconsistency with some other truth , with which it cannot comport . or in other words , either because one of the ideas cannot consist with the other , by reason of the immediate opposition that is between them , or because the union of both is inconsistent with some truth or other , which therefore will not suffer them to be united . which truth will be indeed either a principle or a conclusion of right reason . and then we are said to perceive a thing to be impossible when we perceive that its ideas cannot stand together , and that either immediately by the very inconsistency of the ideas themselves , or mediately by the repugnance that they carry to some other truth , whether principle or conclusion . which repugnance i take to consist in this , that the supposed principle or conclusion cannot stand with the union of such ideas , and that therefore if such a principle or such a conclusion be true ( as is supposed ) then such ideas are not united , and indeed are as uncapable of union , that is as impossible , as if there were an immediate inconsistency between the ideas themselves . so that for a thing to be contrary to reason , is , in short , for the understanding to perceive the absolute impossibility of it , or that its ideas cannot stand together , which it does either immediately by perceiving the direct inconsistency of those ideas , or mediately by perceiving their inconsistency with some evident and incontestable truth or other , whether principle or conclusion . for the way and method is the same in knowing a thing to be false or impossible as in knowing it to be true , and accordingly as the process of the understanding is either immediate or mediate in the latter , so is it also in the former . but though there are these different ways of perceiving the impossiblity of a thing , 't is in the general perception of its impossibility and not in the several ways of it that its contrariety to reason must be made formally to consist ; even as it was shewn before of knowledge , which is made to consist in the perception of the relation of ideas , and not in this or that determinate manner of perceiving it , which indeed serve afterwards to distinguish knowledge into its kinds ( as suppose intuitive and demonstrative ) but do not enter into its first and general idea . for which consideration i think the perception of a things impossibility does better express its contrariety to reason than the repugnance it appears to have to some principle or conclusion of it , that being only ( as i said before ) an instance and specification ( and but one single one too ) of its impossibility . 19. so now we are arrived to a clear and distinct conception of things above reason and things contrary to reason . a thing is then above reason when we do not perceive or comprehend how it can be . and then contrary to reason when we do perceive that it cannot be , or is impossible . as to give a plain and sensible instance of each of these . that the sides of an hyperbola should be always approaching to each other and yet never meet , though continued to infinity ; is a proposition of unquestion'd certainty in geometry , and yet such as passes the reason of a man to comprehend how it can be , and therefore may properly be said to be one of those things that are above reason . but now that a triangle should have parallel sides , is not only above reason , but directly contrary to it . for here the understanding is not only at a loss to comprehend how it may be , but does positively and evidently perceive that it cannot be , it being utterly impossible that a figure of three lines should have its sides parallel to each other . 20. now though by this explanation of things above reason and contrary to reason the difference between them is already obvious even to the eye , and stares a man in the very face , like things of great inequality whose disproportion appears at view , without measuring them , yet for further satisfaction 's sake , and to make the matter as plain as any thing in nature to all but those who either have not , or will not use their understandings , let us a little compare these ideas together , thereby the better to illustrate their difference . 21. it is most evident that the idea of things above reason and the idea of things contrary to reason are two really distinct ideas , and that one is not the other . this immediately appears from the very direct view of the ideas themselves . for what can be more plain than that not to comprehend how a thing may be , and to comprehend that it cannot be , are two different things ? and what better way have we to know the distinction of things , but only that the idea of one is not the idea of another ? but then besides , the ideas of these things are not only formally different from each other , but have also different properties and characters belonging to them , and such too as are exclusive of each other , and which therefore do manifestly shew the ideas to which they belong to be distinct . for , for a thing to be above reason implies only a negation , the not comprehending how a thing can be , but for a thing to be contrary to reason implies the position of an intellectual act , the comprehending that it cannot be . again , in things above reason the proposition is supposed not to be understood , whereas in things contrary to reason , it is supposed to be well understood , and that to be false and impossible . again , in things above reason the mind determines nothing concerning the object proposed , whether it be true or whether it be false , whether it be possible , or whether it be impossible . all that she determines is concerning her own act , that she does not comprehend how it can be . but whether it be or not , that she does not affirm , but holds herself in a perfect suspence . but now in things contrary to reason the mind is every whit as positive and decisive , and does determine as boldly and freely as in those things that are most according to it . whereby it plainly appears that to be contrary to reason is something more than to be above it , and that the mind proceeds a great deal further in the former than in the latter , the language of the soul in things above reason being only , how can these things be ! but in things contrary to reason she is positive and dogmatical , roundly pronouncing , this cannot be . so that unless there be no difference between a negation and a positive act , between the ignorance or non-perception of a thing , and the knowing it to be false , between suspension and a peremptory determination , between a greater and a less , 't is most undeniably evident that the parts of this distinction are not only really but widely different , and that to be above reason is one thing , and to be contrary to reason is another . 22. if it be pretended ( as some perhaps may be likely to object ) that to be contrary to reason implies a negation , as well as to be above reason , because it is there supposed to be comprehended that the thing is false and cannot be , and that therefore they agree in one of the main instances of their difference , to this the answer is clear and full. i grant there is a negation in one as well as the other , but then i distinguish of negation . there is a negation of the act , and a negation of the object . contrary to reason does indeed imply a negation of the object , that is , it implies a separation and dis-union of certain ideas , as inconsistent and incompatible one with another . but it does not imply a negation of the act , but the quite contrary , because the understanding is here supposed positively to comprehend the thing , and withal the impossibility of it , which is not done in things above reason , wherein the negation is that of the act. so that this first and great difference between them stands firm and good . 23. and now having thus far justified the reality of this distinction of things above reason and contrary to reason both by the explanation and collation of the parts of it , which thereby appear to consist of ideas as different as can well be conceiv'd , i might further proceed to do the same by producing some instances of things confessedly above reason that are also notwithstanding as confessedly true. for if any one thing that is above reason be yet found to be true , this plainly demonstrates the thing in question ( if there can be yet any question about it ) most evidently shewing that what is above reason is not as such contrary to reason , it being impossible that what is contrary to reason should be true , whatever is contrary to reason being also as contrary to truth . i might also further alledge that to be above reason does equally abstract from true and false ( which contrary to reason does not ) and that not only because , as i observed before , it determines nothing concerning its object , but also because 't is a thing not of an absolute , but of a relative importance , as being an extrinsecal denomination taken not from the nature of the object as it is in it self , but only as it is to us , and in relation to our not only finite , but very limited capacities . for to be above reason is not to be above reason in general or all reason , so as to be absolutely incomprehensible , but only human reason . but then that which is above the reason of a man may not be above the reason of an angel ( as indeed what is above the reason of one man may not transcend that of another ) and what is above the reason of an angel may yet be perfectly comprehended by god , the supream and soveraign reason . so that to be above reason here is of a respective signification , such as does not express the quality of the object as it is in its own nature , but only as it is in reference to such a particular faculty , whereas to be contrary to reason is not a relative but an absolute thing , and whatever is contrary to reason , is contrary to all reason , and so consequently to truth . i say i might further insist on these and some other considerations , but being partly prevented here by mr. boyle ( whose account i would have used to supply the defects of mine , as mine is intended to supply some of his ) and having so abundantly clear'd the difference of these things already , i shall not so far distrust either the strength of the argument , or that of my reader 's understanding , as to prosecute this matter any further than only to shape an answer out of what has been laid down , to an objection which i meet with in a modern writer against monsieur iurieu , and which , to do it the utmost justice , i will set down in his own words . 24. i have consider'd ( says he ) the distinction which they use between being contrary to reason , and being above reason . 't is agreed that 't is not possible to believe what is contrary to reason . but 't is said that we can well believe what is above reason . this distinction seems to me of no use , or else i do not comprehend it . for if by being above reason it be meant that we do not comprehend a truth in its whole extent , though what we conceive of it be clear and certain , i own that in this sense one ought to believe what is above reason . but if by being above reason be meant a doctrine , wherein we see nothing clear , a doctrine which our reason loses the sight of on all its sides , i mean that all the propositions which may be extracted from it appear incomprehensible , such a one as this for example , that the three divine persons make but one god , &c. it seems that to be above reason in this sense , is the same as to be intirely inaccessible to reason , which differs nothing , but in words , from being contrary to reason . 25. i suppose whoever has duely consider'd and well comprehended the tenour of the foregoing discourse , can neither be insensible of the deficiency of this allegation , nor be long at a loss what answer to return to it . but to spare my reader this trouble , my reply is , that this author's argument proceeds upon a wrong supposition . he supposes here that to be above reason must be either the not comprehending a thing in its whole latitude and extent , or the comprehending nothing at all of it . whereas i have shewn before that 't is neither of them ; that we do not mean by above reason what is all over unintelligible , even as to the very meaning of the proposition , nor what is not to be comprehended in its utmost extent , but only what is incomprehensible to us as to the truth of the thing , or the manner of it . 't is true indeed if the proposition were perfectly unintelligible , so that ( as he says ) we could see nothing clear in it , even as to the very sense and meaning of it , we could no more believe it than what is contrary to reason , though even then it would not ( as this author confusely enough pretends ) be the same with it , because what is contrary to reason is supposed to be well understood . but 't is much otherwise if it be incomprehensible only as to the truth or manner of the thing . this as i shall shew hereafter may very well be beleiv'd , though what is contrary to reason cannot , and what is utterly unintelligible cannot . and i have sufficiently shewn already that what is thus only inaccessible to reason differs , a little more than in words , from being contrary to it . 26. and now if humane nature were not a very unaccountable thing , i should stand greatly amazed at either the natural or wilful blindness of those who are for confounding things so vastly different as the parts of this distinction , of things above reason and contrary to it , most apparently are . there are indeed some things which we are ordinarily taught to distinguish , and yet when strictly examin'd and compared , will be found to have no real ground of distinction in them . and 't is every whit as great ( and almost as common ) a fault to distinguish things that do not differ , as to confound those that do . and there are also other things of such near resemblance and cognation to each other that there needs a great deal of art , subtlety and nice inspection to discern their difference . so fine and minute and almost imperceptible are the lines that terminate their natures , and divide them from one another . but the ideas of these things are as different as those of a man and a tree , a triangle and a square , so that a man must wink hard not to perceive it , or be very insincere not to acknowledge it . and i cannot imagine why those especially who are known to serve themselves upon occasion of distinctions which have no other foundation than the mere will and pleasure ( unless you will say interest ) of those that use them , should yet reject such a solid and well-grounded , as well as well authorized , one as this , but only because it is not for their turn , and , if admitted , would like a bomb thrown into their garrison , blow up and lay wast their main strength , and force them to desert and give up a cause which they are ( now especially ) most zealously fond of , and seem resolv'd even against reason to maintain . 27. for i must further remarqu● ( and 't is an observation not lightly to be pass'd over ) that if this one distinction of things above reason , and things contrary to reason be once admitted , or shewn to be real , solid and well-grounded , the main part of the socinian controversie is immediately , or at least in the very next consequence , at an end . for the reason why they will not believe things above reason is because ( as they pretend ) above reason differs nothing in reality from contrary to reason , and so those things that are above reason are also as much contrary to it as above it , and what is contrary to reason is on both sides acknowledg'd impossible to be believ'd . well , but then if it be made appear ( as i think by this time is sufficiently done ) that these two are quite different things , and that to be above reason is not the same as to be contrary to it , then even by their own confession there can be no pretence why what is above reason may not be believ'd . which i take to be the true inducement that makes these men stand out so fiercely and obstinately against this distinction ( for they are aware what mischief it will do 'em ) as it is also the reason why i have bestow'd so much care and pains to clear and justifie it . 28. and thus having given an account of these great and fundamental things , what reason is , what faith is , and what it is to be above , and what contrary to reason , we have now prepared the way to the more full and direct consideration of the belief of things above reason , the true state of which question by what has been hitherto discours'd appears to be this , whether we may not assent upon the authority of divine revelation to such things as our understanding or reason cannot perceive or comprehend as to the truth or manner of them . or , whether our not being able thus to comprehend them , be a sufficient reason why we should not believe them . for the resolution of which we have already laid the grounds , and shall now proceed more directly to build upon them in the following chapter . chap. iv. that human reason is not the measure of truth . 1. we have gain'd a most wonderful point in the foregoing chapter , by proving the distinction between things above and things contrary to reason , and such as of it self alone is sufficient not only immediately to decide , but even forever to silence the controversie between us and our socinian adversaries concerning the belief of things above reason . for the only objection that is or can possibly be pretended against the belief of things above reason being the supposed contrariety of the same things to reason , if it be shewn that to be above reason involves no such contrariety , then the objection against the belief of such things is fairly and wholly removed , and consequently there remains no reason why they may not be believ'd . so that i cannot but look upon the substance of my work as most effectually done already , and those of our adversaries that have any reasonable measure of penetration and sincerity must needs be sensible of it . and i dare appeal even to their own consciences whether they are not . however considering the importunity of those i have to deal with , as well as the weight of the cause it self , i shall endeavour the further establishment of it upon some other considerations , whereby i shall also give further confirmation , and so repay what i am endebted to the point contended for in the preceding chapter , since we may as well argue backwards from the believableness of things above reason to their not contrariety , as forwards from their not contrariety to their believableness , the consequence being full as good , thus , above reason believable , therefore not contrary , as thus , above reason not contrary , therefore believable . now in order to the fuller conviction and demonstration of the believableness of things above reason i set out upon this ground , that humane reason is not the measure of truth . 2. 't is agreed among the masters of reason that as all proof ought to be only of such things as need it , so there are propositions so clear and evident of themselves that they have no need of being demonstrated , and that there are some again that are not capable of demonstration , the fulness and immediateness of their evidence rendring them strictly indemonstrable . and it has been charged by one of the most considerable of them as a fault in the method of the geometricians that they set themselves to prove things that have no need of proof , whereof he gives an instance in euclid , who goes formally to work to prove that two sides of a triangle taken together are greater than one , although this be most evident even from the notion only of a right line , which is the shortest that can possibly be between two points , and the natural measure of distance from one point to another , which it could not be if it were not also the shortest of all lines that can be drawn from point to point . 3. now though i cannot say that the proposition of this chapter is so evident of it self as not to be capable of demonstration , yet i must confess i cannot but think it of the number of those that do not need any , that is i mean , to those who will but take the pains to consider it with attention , and are withal so sincere as to say ingenuously what they inwardly think . for to unattentive or captious persons nothing is plain ( since there is nothing but what some will contradict , and there are those who profess to doubt of every thing ) and even the sun it self can't make a man see , if either he want eyes , or will shut ' em . i cannot therefore say that to such men either this or any other proposition is plain , but i would venture to be tried by any competent and indifferent considerer whether this be not indeed a very plain and certain proposition , as plain as most of those which pass for principles and maximes in discourse , that human reason is not the measure of truth . and accordingly i should justly fear incurring the same censure that is charged upon the geometricians , of going to prove what is evident , were there not something peculiar in the present case that makes it very different from theirs . for they dealing in matters of an abstract and indifferent nature , and such wherein the lusts and passions of men are altogether uninteressed , have no real need to prove evident things , because for that very reason their evidence is never contested ; whereas the point i have now in hand being of a moral concernment and such as incounters the partialities and false biasses of humane nature , particularly that great and governing one of self-love , though it should be of equal evidence with some of their maxims , will yet not be equally secure from opposition , and pass alike uncontested . and so there may be need of proving it , if not to do any necessary service to the proposition it self , yet to satisfie the importunity of the men i argue with . which indeed is the present case , since ( as was intimated in the beginning ) the sentiment of these men concerning the disbelief of things above reason resolves at last into this principle , that human reason is the measure of truth . which therefore both for their satisfaction and refutation must be shewn to be false . 4. now when i say that human reason is not the measure of truth , my meaning is , that it is not that common standard whereby truth in the general is to be measured , so that of every thing it may be safely concluded that it is either true or not true according as it accords with this measure , as 't is comprehensible or not comprehensible by human reason . 't is true indeed there is a certain sense in which human reason sometimes is , and may be truely said to be the measure of truth , in as much as whatever the understanding does clearly and distinctly perceive may be concluded as most certainly true , it being impossible that a thing should be otherwise than as we clearly perceive it to be , without supposing our perceptive faculties to be in themselves naturally false , and without supposing it also necessary that we should fall into errour even in the right use of these faculties ( it being impossible to conceive a more right use of them than to assent only to what we clearly perceive ) which are not only in themselves manifest absurdities , but such also as would necessarily infer the authour of our natures to be also the authour of our errours and deceptions . it must therefore be admitted by all what the philosophers of the cartesian way so earnestly stand and contend for , that clearness of perception is the great rule and criterion of truth , so far that whatever we do clearly and distinctly perceive to be true is really in it self true. but then this is only to be a partial and inadequate rule , and in some certain limited respect only , not absolutely and in general . for though i grant that whatever we clearly perceive is true , yet i deny that it follows likewise backwards , that whatever is true we do also clearly perceive , and so consequently that whatever we do not clearly perceive is therefore not true. by which it is plain that this cartesian maxim must be very much abused to prove that human reason is the common and general measure of truth , and i dare say the great authors of it never intended it to that purpose . 5. reason or understanding in general may be safely said , and must necessarily be allow'd to be the measure of truth . for truth in general carries a necessary relation to understanding in general , as fully adequate and commensurate to it . so that all truth is simply and absolutely intelligible , the greatest and sublimest truths as much as the least and meanest , those which the angels study and desire to look into , as much as those which employ the narrow thoughts of the poorest rustic . the former are in themselves as intelligible as the latter , and if not actually so well understood 't is not because of any incapacity in the objects , but by reason of the disproportion of the faculties that are conversant about them . but this disproportion must not be universal , nor extend throughout the whole order of being . for what is intelligible must be so to some understanding ( since what no understanding can comprehend is the same as not to be intelligible ) and consequently there must be an understanding that comprehends all that is truly intelligible , that is , all truth . and accordingly it may be truly said of this all-comprehensive understanding , that it is the measure of truth , so that whatever this perfect understanding does not understand is not intelligible , and if not intelligible , then also not true. besides that it might be further consider'd ( were this a proper place for so abstract and metaphysical a speculation ) that truth it self , as to the real nature and essence of it , is one and the same with the divine ideas as they are related to one another , and does therefore exist originally and intirely in the mind of god , who is substantial truth , and accordingly does comprehend all truth , and so consequently is the measure of it . and because this all-comprehensive understanding is contain'd within the extent of reason or understanding in general , therefore it may be truly said also of reason or understanding in general that it is the measure of truth , it being most certain that what is above all reason , or what no reason whatsoever can comprehend is as much above truth too , and cannot possibly be true . 6. but though it be thus necessary to allow this of reason in general , the same cannot be allow'd of human reason . for whatever is the measure of truth must be fully adequate and commensurate to truth . that 's certain . and therefore if human reason be the measure of truth it must have the same compass and extent with truth , and possess it whole and intire , if not essentially and substantially as god does , yet at least noetically and by way of theory , so as to be able thoroughly to perceive and comprehend all truth . but now that this qualification cannot possibly agree to human reason ( though it be somewhat unreasonable that i should be put to prove such a proposition as this ) i hope fully to demonstrate upon a double consideration , one taken from the nature of human reason , and the other from the nature of truth . 7. and first to begin with truth . this , as the most thinking and metaphysical persons conceive of it , is supposed to consist in the relations of equality or inequality , or agreement or disagreement . now we are to consider that these relations may be of three sorts , either such as are between created beings , or such as are between intelligible ideas , or such as are between created beings and their ideas . and we are also to consider that there are two general sorts of truths extremely different one from another , and therefore carefully to be distinguish'd . those that regard only the abstract natures of things , and their immutable essences , independently on their actual existence . and others again that do regard things that do actually exist . the former of these constitute that order of truths which we call necessary , the latter that which we call contingent . and this double order of truths results from that threefold relation before-mention'd . from the first and third relations arise contingent truths , which are nothing else but the relations of agreement of disagreement that are either between created beings themselves , or between created beings and their ideas . and these i call contingent truths in opposition to those that are necessary and eternal , partly because these relations could not begin to exist before those beings were produced ( it being impossible that there should be relations between things that are not ) and partly because these relations might not have existed , because those beings might not have been produced . and as contingent truths arise from the first and third , so from the second and middle relations result those truths which are necessary , eternal , and immutable , and which i understand to be nothing else but the relations of agreement or disagreement that are between ideas . 8. i go here upon the common and allow'd distinction between necessary and contingent truths , and upon the as much allow'd supposition that there is such an order of truths as are necessary and eternal , which therefore i take for granted as a principle , not to decline the trouble of proving it , but because it is a confess'd as well as evident thing , and i care not for proving any more evident things than i needs must . and that these necessary and eternal truths are in this precisely distinguish'd from those that are contingent , that they are the relations that are between ideas , i think is plain from the very notion and nature of them , because they are supposed to be such truths as regard the abstract natures and essences of things as they are in idea , and not as they have an actual existence in rerum naturâ , since then they would not be necessary , but contingent truths , which would be contrary to the supposition . and because these necessary truths are the most considerable and principal sort of truths , as being the ground and foundation of all science , and the true and proper objects of our theory and contemplation , and because for the same reason whenever we speak of truth absolutely and in general we are presumed to mean necessary and immutable truth , hence it is that truth is commonly said by metaphysical writers to consist in the relations that are between ideas , though indeed this be strictly true only of necessary truth . but it is sufficient to the present purpose that it is true of this . and so much i suppose will readily be granted me at least , that the general nature and reason of necessary and eternal truths consists in the relations that are between ideas . 9. i further add that these ideas must be the same with the divine ideas . 't is true indeed that exactly speaking all ideas are divine ideas , even those which we use to call our own , it being most certain ( as might easily and with the greatest evidence be shewn ) that the immediate objects of our understandings are no other than the ideas of the divine intellect , in which we see and contemplate all things . but not to enter into this sublime speculation at present , it will be sufficient to consider that unless the ideas whose relations constitute those truths which are necessary and eternal be the divine ideas , it will be impossible that necessary and eternal truths should be what we suppose they are , that is necessary and eternal . for necessary and eternal truths must be necessary and eternal relations , and it being impossible that relations should be more necessary or eternal than the subjects from which they result , unless these ideas the subjects of these relations be necessary and eternal , how can their relations be so ? 't is plain therefore that these ideas must be necessary and eternal . but now i pray what ideas are so but the divine ? what is there in the whole compass of being that is necessary , eternal and immutable but god and his divine perfections ? as therefore we say that these necessary and eternal truths are relations between ideas , and not such as are between either created entities themselves , or between them and their ideas , because then they would be of the order of contingent , not of necessary truths , for the same reason we must say that they are the relations that are between the divine ideas , those only being sufficiently steddy and permanent subjects to sustain such stable and immutable relations . and indeed were it not for those representative perfections of the divine nature which we call ideas , there would be no necessary and eternal essences to support these necessary and eternal relations , and then there could be no such relations , and if no such relations , then there could be no necessary truths , and is no necessary truths then no science which by the way would most convineingly prove to any capable and attentive understanding the absolute necessity and certainty of a god , as the most inmost ground and central support of the whole intellectual world. 10. well then it can no longer be doubted but that these necessary and eternal truths are the relations that are between the divine ideas . but now as these ideas are infinite as being the essential perfections of god , and really identify'd with his divine nature and substance , so it must necessarily follow that the relations that result from them , and subsist between them must also be infinite . and then since these truths do essentially consist in , and in their reason and formality are no other than these ideal relations , it no less evidently follows that truth also must be infinite too . 11. which also will be necessary to conclude upon another account . for i confider again that since relations do not in reality differ as distinct entities from their subjects and terms ( as the relations of two circles supposed to be equal to each other do not really differ from the circles themselves so related ) these ideal relations must in the reality of the thing be one and the same with the divine ideas themselves , and consequently with the divine nature with which these ideas are identified . and accordingly truth which is the same with these ideal relations must also as to the real essence and substance of it be one and the same with the divine nature . 12. and that indeed it is so may be further , and somewhat more directly , demonstrated thus . that god is the cause of whatever is besides himself , or , that whatever is , is either god or the effect of god is a clear and acknowledg'd principle . necessary truth then is either god or the effect of god. but it is not the effect of god , and therefore it can be no other than god himself . now that it is not the effect of god , the many gross absurdities which that supposition draws after it i think will oblige him that considers them to acknowledge . for first , if necessary truth be the effect of god either it would not be necessary , which is against the supposition ; or if it be , then as being a necessary effect it must have a necessary cause , that is a cause necessarily determin'd to act , and so god would be a necessary agent , even ad extra . he would also be an unintelligent agent . the consequence is not to be avoided . for if truth be the effect of god then antecedently to the effecting of it , there was no truth , and consequently no knowledge , because there could be nothing known ; and so god in the production of truth ( if indeed he did produce it ) must be supposed to act altogether in the dark , and without any intelligence . again , if truth be the effect of god , then the perfection of the divine understanding must be supposed to depend upon something that is not god , nay upon something created by god , whereas god is the true perfective object of all his creatures , and is himself completely happy in the sole contemplation of himself . ' t●will follow again that god has constituted an order of realities which he has not ●ower to abolish ; that he has made some things which he cannot unmake again . and lastly to add no more , if truth be the effect of god then it cannot be god , ( because god cannot produce what is himself ) and if it be not god , then by the supposition there will be something necessary , immutable , eternal and independent , &c. that is not god. which last consequence as it contradicts the common and natural sentiment of mankind , so it struck so hard against a certain very thoughtful and metaphysical head , that he could not forbear urging this as one argument against the very being of necessary truth ; because then ( as he pretends ) there would be something necessary besides god , not considering that this necessary truth is really one and the same with the divine substance . which one consideration puts by the whole force of his argument against the being of necessary truth , though however it be sufficiently conclusive of the point we now contend for , that this truth is not the effect of god. for if it were then his allegation would take place ; that is , there would indeed be something necessary besides god , which though it does not follow from the supposition of the being of necessary truth , is yet plainly inseparable from the other supposition , that of its being the effect of god. for then the very next consequence is , that there would be something necessary besides god , which no religious , nor indeed rational ear can bear . 't is plain therefore that truth is not the effect of god ; and since it is not , it remains by vertue of the premised disjunction that it can be no other than the very substance and essence of the deity . 13. and to this purpose i further consider , that the whole perfection of the mind does consist in its union with god , who is her only true good. this seems to me a proposition of a very shining evidence . for the good of the mind must of necessity be something spiritual , otherwise it would be of a nature inferiour to herself , and so not capable of being her perfection . but neither is that enough whatever is the good of the mind must not be only of a like nature with the mind , that is , of a spiritual , but of a superiour nature too . it must be something above the mind that can be its perfection , and that can act upon it , and inlighten it , and affect it with pleasing sensations , otherwise how can it be able to add any thing to its better being or perfection ? and in order to all this it must also be intimately present to it , and united with it , otherwise how can it so act upon it ? but now god is the only spiritual being whom we can possibly conceive thus qualified to be the good or perfective object of our minds . whence it follows that he only is so , and that we cannot become either more perfect or more happy in any kind or degree but by our union with , and possession of god. and hence it further follows , that truth could not be any perfection of our understandings if it were not the same with the divine essence ( since that is our only perfective and beatifying object ) and that therefore since it really is perfective of our understandings , and that in the very highest measure ( the understanding being then most perfect when it has the clearest and the largest view of truth ) it can be no other than the very essence of that infinite mind who is the only true good and objective perfection of all spirits . 14. 't is true indeed des cartes makes all truth , even that which is eternal to have been positively instituted and establish'd by god , to depend upon him as the summus legislator , to be the effect of his will and pleasure , and by consequence to be absolutely and originally arbitrary and contingent . so that according to him 2 and 2 might not have been 4 , or 3 angles of a triangle might not have been equal to 2 right ones if god had pleas'd so to order it . but this notion of this great man does so rudely shock the natural sense of mankind that it cannot find admission even where the rest of his philosophy does , but is generally exploded notwithstanding the eminency of its author , and that even by one of his greatest admirers , and ( as i think ) by far the most considerable of his disciples . and truly i think this opinion is treated no worse than it deserves , since besides the absurdities already mention'd , it shakes the foundations of science , yea and of morality too , by supposing the natures not only of metaphysical and mathematical truth , but even of moral good and evil to be of a positive and arbitrary , and consequently of a contingent ordination . it is therefore deservedly as well as generally rejected , but then let those that reject it have a care that they fall not into a worse absurdity . as they would not suppose truth to be of a positive and alterable nature and that the relations of ideas might have been otherwise than they are , so let them have a care how they make any thing necessary and immutable that is not god. let them be consistent with themselves , and as they justly reject the opinion that makes truth the effect of god's free and arbitrarious constitution , and consequently of a mutable and variable nature , so let them own and confess ( as they are obliged to do ) that it is no other than god himself . for there is no other way of avoiding des cartes's absurdity . for if truth be not god then 't is the effect of god , and if the effect of god then since the constitutions of god are free and arbitrary , the natures and relations of things might have been quite otherwise than they are , the whole science of geometry might be transposed , a circle might have the properties of a square , and a square the properties of a circle , 2 and 2 might not have been 4 , or what else you will instance in . and so in morality too ( which is of far worse consequence ) there might have been the like transposition , what is vertue might have been vice , and what is vice might have been vertue . these are the natural consequences of truth 's being the effect of divine constitution , and they are intolerable ones too , and therefore the principle from which they flow is by the general current of writers well denied . but then unless they proceed , and acknowledge truth to be one with the divine essence they cannot help relapsing into the same or worse absurdities . for whoever says that truth is not god must say that it is the effect of god , and whoever says that , must either say that 't is arbitrary and contingent , or if he says it is necessary and immutable , he must allow of something necessary and immutable that is not god. but now it being most evident that there is nothing necessary that is not god , if truth be not god then 't is plain that it cannot be necessary ( which presently runs us into the cartesian absurdity of the arbitrary position of truth ) or if it be necessary then 't is as plain that it must be god. the short is , truth is either god or the effect of god. if it be not god , then 't is the effect of god as des cartes says . but if not the effect of god ( as the consequent absurdities from that principle demonstrate , and as is generally granted ) then 't is god himself as we say . it must be one or the other , there is no medium . to say that truth is god , or to say that 't is the effect of god are each of them consistent propositions , though from the gross absurdities of the latter the former only appears to be the right , but to deny that 't is the effect of god and yet not to say that it is god , that is to affirm that 't is neither the effect of god nor yet god , is all over unmaintainable and inconsistent . if it be not the effect of god ( as is both generally and justly acknowledg'd ) then it must of necessity be god , since whatever is , is either god or the effect of god. 15. and indeed if truth be not god how comes it to be cloath'd with the glorious ensigns of his majesty , to wear the characters of his divinity , and to have so many of his peculiar and incommunicable attributes ? how comes it to be necessary , immutable , eternal , self-existent , increated , immense , omni-present and independent , and that not only upon the conceptions of any minds whether human or angelical , but even all things whatsoever , which might never have been made , or might now be annihilated without any prejudice to the being of truth , which does not respect the natural and actual existencies but only the abstract essences of things . for were there no such thing as any real circle or triangle in nature it would still be never the less true that their abstract essences would be determinate and invariable , and that such and such distinct properties would belong to them . which by the way plainly convinces that truth is none of the effects , works , or creatures of god , since it did exist before them , does not now depend on them , and would remain the self-same immutable thing without them . but then i demand whence has it this self-subsistence and independency of being ? whence again has it its fix'd and unalterable nature , such as we can neither add any thing to , nor diminish ought from ? how is it that it is present in all places , and to all minds , so as to be contemplated by them all at the same time , and after the same manner ? how comes it to pass that we cannot so much as dis-imagine it , or by way of fiction and supposition remove it out of being ; but it still returns upon us with a strong and invincible spring , since even the very supposition that there is no truth carries a formal proposition in it whose ideas have a certain habitude to each other , and so contradicts it self . besides how comes it to be a perfection of the divine understanding ? is any thing a perfection to god but himself ? how comes it also to be the rule and measure of his will , which can be determin'd by nothing but what is just reasonable and true ? can any thing be a rule to god that is not himself ? does he consult or follow any thing but what is one with his own divine nature and essence ? and yet god consults and follows truth , and cannot act but according to its immutable laws and measures . it is not therefore really distinguish'd from him , but coeternal and consubstantial with him , and so in consulting truth he consults his own essence * , even the divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the eternal and increated wisdom , the true intelligible light , in whom are all the ideas and essences of things , the fulness of being and truth , who in the beginning was with god , and was god , who is eternally contemplated by him with infinite joy and complacency , and who said of himself incarnate , i am the way , the truth , and the life . i would fain know how all these incommunicable attributes of god should agree to truth if it be any thing less than a divine nature . particularly i demand , whence has it that unshakeable firmness and stability , that invincible permanency and sted●astness , that necessity of existence , that utter repugnance to not being , but only because it is really coessential and consubstantial with him whose name is iehovah , and who is being it self , to whom it is essential to exist , or rather , whose very essence is existence . 16. but now from this coessentiality and consubstantiality of truth with the divine nature ( a noble and sublime theory , but which i do but lightly touch over , having not room here to pursue it at large ) it evidently and necessarily follows again that truth is infinite . there cannot be a more immediate , nor a more necessary , nor a more inseparable connexion between any two things than between this consequence and that principle . and indeed if truth were not infinite how can the knowledge of god be so ? not sure as concretely and objectively consider'd , for that manifestly implies the infinity of its object . and what is the object of the divine , or of any other understanding , but truth ? and should knowledge here be taken for the power or faculty of knowing , to what purpose is an infinite power of knowing unless there be an infinite to be known ? and would not such a power be uneasie and afflictive , as well as useless , to him that had it , unless the object be supposed to carry due proportion to it : for if it be so uneasie a reflexion to some of us to have such short and narrow faculties when the compass of truth has so large and spatious an extent , to be able to know so little when there is so much to be known , how much more troublesom and painful would it be to the supreme intelligence to have an infinite understanding when all that is intelligible is but finite ? would not that infinity of his capacity serve to vex and disquiet him more than the narrowness of ours does us , the difference being as much as between having a great stomach and but little meat , and a little stomach when there is a great deal of meat , whereof which is the greatest punishment is obvious to imagine . and we may judge of this in some measure by our selves . we have in us a capacity boundless and unlimited . for tho' our understandings be finite , our wills know no measure , and are in a manner infinite . as god has made us capable of enjoying an infinite good , so nothing less than that can satisfie our desires . for we desire good as good , and consequently all possible good. now we find this to be a great pain to us at present to desire an infinite good when all that we can enjoy here is finite . the greatest part of the uneasiness , the melancholy , the disconsolateness , the aridity that accompanies human life will be found , if traced to the original , to proceed from hence , viz. from the little proportion that is between our capacities and our gratifications , between what is desired and what is enjoy'd . and this desire of an infinite good will be a far greater punishment to us hereafter when the activity of our faculties shall be more invigorated and inlarg'd , if we have not then an infinite good to enjoy . ●twill be at least the worst ingredient of hell and damnation , if not all that is to be understood by it . and yet we are still to consider that our will is in●●nite only ex parte objecti , because it desires an infinite good , and not ex parte actûs because it desires it infinitely or with an unlimited force and activity . for 't is impossible that a finite nature should have any power or force in it that is strictly infinite , or that any such act or operation should proceed from it . but then what would the affliction be if the act were infinite as well as the object , and we were to aspire after an infinite good with an infinite desire ! what conception can frame a just idea of the misery of such a state ! and can it be much less for an infinite intelligence to have only a finite intelligible for its object ? but there is nothing painful or afflictive in the condition of the supremely and completely blessed . and therefore we must conclude that as the infinite will of god has a good fully commensurate and adequate to its unlimited activity , whereon it may center and repose its weight , so the infinite understanding of god has also an infinite intelligible for its object . and since the formal object of understanding in general , and consequently of the divine , is truth ( as that of the will is good ) hence it follows again that truth must needs be of an infinite nature . 17. and do we not find it so when we convert our selves to it by study and meditation ? when we apply our minds to the contemplation of truth , and set our selves to muse and think , do we not find that we launch forth into a vast intelligible sea , that has neither bottom nor shore ? and the more we think and the more we meditate are we not still more and more convinc'd of this , and do we not discover the further we go in our intellectual progress , that there still lies more and more beyond us , so that the more we advance in the knowledge of truth the more we inlarge our idea of it , as the greatest travellers think most magnificently of the world ? do we not find as in a spatious campaigne , so in the immense field of truth , that our eye wearies , and our sight loses it self in the boundless prospect , and that besides the clear view which we have of a few things at a little distance from us , there lie all round us vast tracts unmeasurably diffused , whereof we have only confuse and indistinct images , like the faint blew of the far distant hills ? are not the relations and combinations of things with one another infinite , and should but one link in this endless chain be alter'd would not innumerable alterations ensue upon it ? should but one proposition that is false be supposed true , or one that is true be supposed false , what understanding but the divine could go on with the train of new consequences that would result from such a supposition ? i say new consequences , for we are to consider that besides the absolute systeme of truth which contains the relations of ideas with their settled coherencies and dependencies one upon another according as they really stand in their natural order , there is a secondary systeme of truth which i may call hypothetical , that results from any supposed change made in the absolute systeme , whence will still arise new and new consequences even to infinity . but not to consider hypothetical truth , can the bounds of that which is absolute be ever fix'd , or its stock ever exhausted ? does it not after all the study that has been employ'd about it , and the numberless number of volumns that have been written upon it furnish perpetual matter for our contemplation , and is it not a subject for everlasting thoughts and considerations ? has it not been the great research of the thoughtful and inquisitive for many ages , and yet does not every age refine upon its predecessour , and produce new discoveries ? are not the sciences continually improved , and yet are there not still depths in every science which no line of thought can ever fathom ? what a vast fecundity is there in some plain simple propositions , nay who can number the conclusions that may be drawn from any one principle ! take the most simple figure in geometry , and where is the mathematician who after a thousand years study can reckon up all the properties that may be affirm'd of it , both as absolutely consider'd , and as it stands in relation to other figures ? and what then shall we think of the whole science in all its branches and dependencies , particularly of algebra , the main ocean of this bottomless sea ? and what shall we say of metaphysick's , another unmeasurable abysse , and what of the endless circle of truth , if not the same which one of iob's friends says of god , canst thou by searching ●ind out truth , canst thou find her out unto perfection ? it is as high as heaven , what canst thou do ? deeper than hell , what canst thou know ? the measure thereof is longer than the earth , and broader than the sea. and that because they after all are finite , whereas this is truly and strictly infinite . which by the way sufficiently proves a god , and that this god is truth , whose eternal and glorious majesty be blessed for ever . 18. but then let us consider , if truth be indeed ( as you see ) of an infinite nature , then to prove that human reason is not fully adequate to it , does not intirely possess it , nor all over and wholly comprehend it , and consequently cannot be the measure of it , there will be no need of laying open the great weakness and deficiency of our understanding : i need not represent the imperfection of its light , nor the shortness of its views , nor the slenderness of its attainments , nor the very narrow extent of its knowledge , nor the very little progress it is able to make in the contemplation and comprehension of truth ; that there are a great many things whereof we have no ideas ( for which we need go no further for an instance than our own souls ) and that even where we have ideas of things we cannot always discern the relations and connexions that are between them , and that either for want of sufficient clearness in the ideas themselves to have their relations perceived immediately without comparing them with other mediate ideas , or else for want of such due and proper mediums wherewith to compare them , and that therefore the extent of our knowledge is not only vastly exceeded by the natures of things , but also very considerably even by our own ideas , there being many things whereof we have ideas , and sometimes very clear ones too , and yet which we know no more how to reason upon or discourse of intelligibly , or with any certainty , than we do of those things whereof we have no ideas at all , being , for example , no more able to tell what proportion such a circle bears to such a square though we have clear ideas of both , than we are to tell what proportion there is between angels and our own souls , things whereof we have no ideas . a very remarkable instance of the shortness and contractedness of our understandings , which it seems are not only destitute of the ideas of many things , and consequently of the knowledge of them ( it being impossible that the extent of our knowledge should exceed that of our ideas ) but are also blind to those very ideas which they have , and cannot see even when they have the advantage of the light. but i say i need not present my reader with a night-piece of human reason , describe great blindness and gross darkness , how ignorant she is when she does not adventure to judge , and how erroneous when she does , stumbling and falling ( as is usual in the dark ) out of one mistake into another , out of one errour into another , either by im●racing false principles , or by drawing wrong conclusions from true ones , so that ignorance seems her safest retreat , and to suspend her best wisdom ; these i say and such other of our intellectual infirmities i need not insist upon or make any advantage of , it being sufficient to conclude the point in hand that human reason in its largest capacity and extent and with all the advantages of both nature and artificial improvement is after all but a finite thing ( and that to be sure the most zealous of its votaries and advocates must confess that it is ) since 't is impossible that what has bounds should be able totally and adequately to comprehend what has none , or that finite should be the measure of infinite . 19. i know but of one thing that can with any pertinency be replied to this argument , and that is , that though human reason ( as finite ) be not able to comprehend all truth ( as being infinite ) yet however there may perhaps be no one truth in particular but what , when presented to it , may be comprehended by it , and so human reason may be rightly said to be adequate and commensurate to truth as distributively , though not as collectively consider'd . but to this i have several things to return . first of all i say that such is the reciprocal dependence and concatenation of truth that the want of a thorough and intire comprehension of all truth in its widest and most diffused extent must needs very much eclipse the view and darken the perception of any one solitary truth in particular , so that however we may have some tolerable perception of it , and such as we may call clear in comparison of some other truths which we do not see so clearly , yet it cannot be near so clear and distinct a perception , as that infinite being has of it who sees not only the truth it self , but also the manifold relation , connexion , and combination that it has with all other truths . the difference between these two ways of perception being of a like nature with that which is between seeing a proposition as it stands singly by it self , and seeing the same proposition with all its relations and dependencies , and in conjunction with the whole context and coherence of the discourse whereof it is a part. i say again secondly , that though we may have a competent perception of some plain and simple truths without pursuing them thorough all the relations and dependencies that they have with other truths ( since otherwise , as i have hinted already , we should be able to understand nothing , and every thing would be above reason ) yet however we do not know but that there may be some truths of such a nature as not to be understood without the adequate comprehension of those relations and dependencies ; which since we have not , we do not nor can ever know but that there may be some truths that are so above us as to be out of our reach , and to lie beyond all possibility of comprehension , and consequently that human reason is not adequate and commensurate to truth even distributively consider'd . i say we do not know , and 't is impossible we should ever know but that thus it may be . for how should we be able to know it , or upon what shall we ground this our knowledge ? it must be either upon the natural force and penetration of our understandings , or upon our actual views and perceptions , or upon the nature of truth it self . as for the capacity of our understandings though we do not know the precise and exact bounds and limits of it , yet we know in the general that it is finite , and has its fix'd and determinate measure , which it would strive in vain to exceed . as for the nature of truth , that we both experiment , and from the foregoing considerations must of necessity conclude to be infinite . and what ground of assurance can we have from either or both of these , which are apt rather to lay a foundation of diffidence and distrust ? and then as for our actual views and perceptions , though we should suppose them to have been hitherto never so clear and distinct , never so numerous and extensive , and never so fortunate and successful , so that our victorious understandings never yet met with a baffle , nor sounded a retreat from a too difficult and impregnable theory , suppose in one word , that we never yet applied our minds to the consideration of any one truth but what we fully comprehended and were perfect masters of ( which yet he must be a very presumptuous , or a very little experienc'd thinker that shall affirm of himself ) how notwithstanding do we know , considering the finiteness of our intellect , and the infiniteness of truth , but that there may be other truths of a nature so far above us , and so disproportionate to us , as not possibly to be comprehended by us . for we cannot argue here from the past successes and atchievements of our understandings to the future , or because there has been nothing hitherto proposed to us but what we comprehended , that therefore there can be nothing proposed but what we can comprehend . if we conclude thus , we forget the vast disproportion between truth and human reason , that the one is finite and the other infinite , the due and attentive consideration of which would convince us that tho' we have thought never so much , and never so well , and comprehended never so many truths , yet for ought we know there may be truths which our intellectual sight though aided with all the advantages of art , that may help the mind as much as a telescope does the eye , can yet never penetrate , and which ( by the way ) it may be worthy of god to reveal to us if 't were only to check and controle the daring progress of our understanding , to make us understand our measure and remember that we are but men , to be sensible of the defects of that part upon which we most value our selves and despite others , and that even the light that is in us is but darkness . whether there be any such truths i do not now say , but only that upon the supposition of the infinity of truth 't is impossible for us to be sure but that there may be such , which is enough to hinder our reason from being ( at least as to us ) the measure of truth , since if it be so 't is more than we know , or can possibly be assured of , which makes it all one ( to us ) as if it were not . for we cannot make use of it as a measure , or draw any consequence from it to the falsehood , impossibility , or incredibility of things incomprehensible , since for ought we know or can know to the contrary , there may be truths which we cannot comprehend . 20. but then i say further thirdly , that the infinite nature of truth will oblige us to acknowledge that there actually are and must be such . for if truth be infinite then 't is plain that we cannot comprehend it in its full and intire extent , and so much the very objection supposes . but then i say that as the want of a perfect comprehension of all truth does very much shade and darken the perception of any one single truth in particular , and that because of the mutual connexion and dependence of things one upon another ( as was before observ'd ) so it must needs quite eclipse and totally abscond some truths from our view . for there are some truths so very complex and abstruse , and that lie so deep , and , as i may say , so far within the bowels of the intellectual systeme , that include such a multitude of relations , depend upon so many suppositions , are the conclusions of so many premisses , presuppose and require the knowledge of so many things ( of some of which it may be we have not so much as the simple ideas ) have such a train of principles planted and intrench'd as a guard before 'em , and draw such an immense retinue of consequences after them , and are every way so mingled , involv'd and combined with other truths that they cannot possibly be understood without an intire and all-comprehensive view of the whole rational systeme . instances of such truths abound in every science . but there is nothing that may furnish us with so sensible and palpable an illustration of this matter as th● order and measure of divine providence . we are all fully assured from the very notion and idea of god as involving all possible excellency and perfection in it , that he is a being infinitely wise , good , just and holy , and consequently that his whole conduct in the government of the world must necessarily carry the character of all these attributes , and that he cannot possibly do any thing contrary or repugnant to any of them any more than he can deny himself , or depart from the essential perfections of his infinite nature . and upon this consideration is founded the best argument we have for submission and resignation to the will of god , and acquiescence in his providential dispensations . thus far then we are all satisfied and agreed . and yet it cannot be denied when we come to particulars , but that there are phenomena in the moral as well as in the natural world which are utterly insolvible , and that a great many of these dispensations of providence are accompanied with desperate and invincible difficulties , such as have at once exercised and puzzled the thoughts of the most inquisitive in all ages , and still remain obstinate and unmoveable objections not only to the atheists and libertines , but even to the most sober and intelligent of both philosophers and divines , men of the greatest light and piety , those who best understand , and do most reverence and adore the ways of god. and adore them after all they must , for so intricate and intangling are the difficulties , or ( by the leave of some ) i would say mysteries of providence , especially in those dark scenes of it that relate to the divine concourse and cooperation with the will of man , the ordination of his final state , the order and distribution of grace , the permission , direction and nice conduct of sin , &c. that the capacity of our understanding will not serve us to give a clear and unobnoxious account of them . indeed the diligent and curious wit of man has gone a great way in this as well as in other matters , and several systemes and hypotheses have been invented about these things by contemplative spirits , among whom the two very particular authors of the treatise of nature and grace , and of l'oeconomie divine have i think gone the furthest of any . but though some of these accounts bid fairer for reception than others , by striking some glimmering light into these abstrusities , yet still they all agree in this , that they leave a great deal more in the dark , and labour with difficulties even where they do explain : so that after all they discover nothing so much as their own shortness and deficiency . in the mean while we know and are most certain in the general , that all is right and as it should be in the conduct of god towards his creatures , and that he cannot make one false step in the government of the world. so much we understand without systemes , and truly not much more with them . for as for the particular scenes of providence we know not what to make of them ; and when we have consider'd the dispensations of god as much as we can or dare , we find our selves after all obliged to confess , that though righteousness and iudgment are the habitation of his seat , yet clouds and darkness are round about him . 21. but now how comes it to be so dark and cloudy ? how come we to be so little able to see the particular wisdom , goodness , justice and holiness of those ways of god , which in the general we are convinc'd to be so wise , good , just and holy ? why can we not enter into the detail of providence ? why even because we do not see it throughout , and have not a comprehension of its universal systeme . for the passages of providence 〈◊〉 of such a relative and complicated nature , there is such a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or mutual in-being or indwelling in them , ( if i may transfer an expression hither , commonly applyed to a higher mystery ) they are so interwoven with , and have so common a dependance upon one another , that without a comprehensive view of the whole drama , we can hardly make any thing of any one particular scene . indeed if we could have such a view as that , a view that went round and through , and grasp'd the whole area of that immense circle , we should quickly see the regularity of the most uneven and odd-figured parts , and how wonderfully they conspired ( like the flats and sharps of musick ) to the order and harmony of that excellent and surprizing beauty that results from them . but being not able to reach this , we are not competent judges of the rest , ( which by the way should repress our forwardness to fit in judgment upon things so far above the cognizance of our court ) ; and though we know the measures of god to be all wise , good , just and holy , yet this is only an implicit knowledge , founded upon an external evidence only ( much after the same manner as it is in faith ) even the general conception we have of the divine perfection , without any clear and immediate discernment of the internal connexion that is between the things themselves . we believe 't is all well and right because the infinitely wise god sits at the helm ; but then again , because he is so infinitely wise we cannot found the depths of his wisdom , ( as indeed it would be very strange if an infinitely wise agent should not be able to do things wisely , and yet beyond our understanding ) nor reconcile all his particular proceedings to the laws of reason and equity ; but the more we study about these things the more we are at a loss , the further we wade into this sea the deeper we find it , till at last we find our selves obliged to cry out with the most inspired apostle , o the depth of the riches both of the wisdom and knowledge of god , how unsearchable are his iudgments , and his ways past finding out ! and all for want of an intire and comprehensive view of them . for if the knowledge of some very compounded truths be impossible without the clear perception of the simple principles upon which they depend ; and a man would to no purpose beat his brains about the consideration of conical sections , till he has first well possessed himself of ordinary geometry ; how much less then ( may we conclude ) are the intricate and very complicated events of divine providence to be unravel'd without a collected and simultaneous idea of the universal systeme whereof they are parts , to which they relate , and from their concentricity with which they receive all their order and beauty , but which is in a manner lost to us for want of compass enough in our prospect . by which single instance it appears ( among many others that might have been given ) how the incapacity of comprehending truth in its whole extent may disable us from comprehending many particular truths ; and consequently , that the same infinity of truth which hinders us from comprehending it according to that extent , must also hinder us as much from being able to comprehend every particular truth . so then there will be particular truths which are incomprehensible by us , and consequently human reason is not commensurate to all truth , not only as collectively , but even as distributively consider'd . and therefore not as distributively , because not as collectively . 22. but then to raise our speculation a little higher , i consider yet further , that the infinity of truth is not only an infinity of extent , but also an infinity of nature , that is , that the compass of truth is not only boundless and illimited , and that it has in it an inexhaustible spring , which like the source of light , is never to be drawn dry by the most thirsty draught of the whole intellectual world , but also that there are particular truths of a nature truely infinite , and by consequence incomprehensible to any understanding that is not so . for we are here to recollect , what has been already shewn , that truth is consubstantial and coessential with god and with the divine ideas . now though these ideas are all equally of the essence and nature of god , and so far equally divine ( it being impossible that there should be any thing in god that is not god ) yet there is this general and very remarkable difference between them , that some of these divine ideas are absolute , and some relative . that is , some are of the essence of god simply and absolutely as he is in himself , without any relation to any thing out of himself . and others again are of the essence of god consider'd purely in relation to things without him either in act or in possibility , and only so far forth as the divine essence is representative of creatures . or if you will , thus : we may consider a twofold being in ideas , esse reale , and esse ideale or repraesentativum . some ideas are divine , not only according to their esse reale ( for so they are all ) but also according to their esse repraesentativum , as representing god to the mind that contemplates them . others again are divine only according to their esse reale , being indeed of the substance of god , but not representing him , but his creatures , and so are divine in the same sense as the idea of a body is spiritual , viz. essentially only , not representatively . which diversity indeed resolves into the former , because they are of the essence of god , not as it is absolutely in itself , but only as it is representative of creatures , according to such a certain modality and limitation of perfection . and accordingly though they are truly divine ideas as well as the other , yet they are not said to be ideas of god , as not representing him , but his creatures . the short is , the essence of god may be consider'd either as it is absolutely in it self according to its infinite simplicity , or as it is in relation to , and representative of things without , either of an actual , or of a possible existence . and so the ideas or essential perfections of god are of two sorts : either such as are of the essence of god consider'd in the first sense , as it is in it self , or else such as are of the same divine essence only in the second sense , as far forth as that essence is representative of things out of it self ; upon which by the way , i suppose , must be grounded ( if we will resolve things into their last principle ) the common distinction of the attributes of god into communicable and incommunicable . the incommunicable attributes of god being those perfections that are of the divine essence simply and absolutely consider'd as it is in it self ; and the communicable those that belong to the divine essence relatively consider'd , and as representative of creatures , to whom accordingly they are in their measure truly applicable ; whereas the former are not , but are peculiar to god alone ; which sufficiently shews the difference between this double order of divine ideas . but to make it yet more intelligible by an instance . the idea of the divine immensity , or that perfection in god which we call his immensity , is of the essence of god according to the first sense , as it is simply and absolutely in it self ; being no other than the substance of god as it is universally diffused , intirely present in , and filling all places without being circumscribed by any , yet without any local extension . but now the idea of extension , or that perfection in god which vertually , eminently , and modo intelligibili , answers to extension ( and is therefore frequently called by mr. malebranch , l' ètendue intelligibl● ) is of the substance of god , not as it is in it self simply and absolutely , but only as far forth as it is representative of matter , or body , and imitable or participable by it , according to those limitations and imperfections which belong to that kind of being , and which are represented by this its idea . i know not whether i express my self to the conception of every reader , but i am sufficiently clear and intelligible to my self ; and whoever is not much wanting either in metaphysics , or in attention , cannot i think well miss my meaning . 23 now the use that i make of this speculation to the present purpose is this : those ideas which are of the essence of god only as that divine essence , according to some certain limitations and inadequate considerations of it , is representative of creatures , must be consider'd by us as of a finite nature . because however truly divine and of the essence of god , yet not as it is absolutely and simply in it self , but only as it is in relation to creatures ; that is , as partially and inadequately consider'd , according to certain abstractions and limitations of entity and perfection , such as the things whereof they are ideas do require . and accordingly such ideas are ordinarily said , not to be the ideas of god who is infinite ( for they do not represent him , though essential to him ) but to be the ideas of creatures , who are finite . they are indeed divine ideas , because essential to god ; but they are not ideas of god , because they are of the divine essence only as it relates to creatures , and is representative of them . of creatures therefore they are the ideas , and god in seeing them is not properly said to see himself , ( though they are of himself ) but to see creatures ; because though they are of his divine essence , yet 't is only according to such precisions , limitations and inadequations of it as to be expressive and representative of their finite perfections . as therefore the realities which these ideas represent are finite , so these ideas must be conceiv'd by us as finite too ; it being impossible that infinite consider'd as infinite , should be representative of what is finite . and as these ideas are finite , so are they also by consequence so proportionate , and of a measure so adjusted to finite understandings , as to be intelligible by them , and within the possibility of their comprehension ; which must also in like manner be concluded of all those truths which are consubstantial to them . and accordingly the experiment answers the theory . we find that not only contingent truths that regard only the actualities and existencies of things , such as matters of fact , human events , &c. but even a great many of those which are ideal and necessary , and concern only the abstract reasons and essences of things independently on their actual existence , are comprehensible by us , as in metaphysics and geometry , in the contemplation of which sciences we meet with a great many things which we well understand , and whereof we have clear ideas and conceptions . 24. but now it is not thus with the ideas of the first order , nor with their truths , though those divine ideas which appertain to the essence of god only as representative of creatures , be both finite and comprehensible by limited understandings , ( which indeed otherwise would not be capable of any science ) yet these absolute ideas which i now speak of , are neither finite nor comprehensible . for these ideas are of the very essence and substance of god as it is in it self purely and separately consider'd according to its simple and absolute nature , and not as it is in relation to creatures , or as representative of any reality out of it self . and accordingly god in contemplating these ideas of his may be truly and strictly said to contemplate himself ; and we also in the contemplation of them do as really contemplate god , and that because they are of his divine essence simply and absolutely consider'd as it is in it self , and not as it is in reference to any thing besides , or out of it self . these ideas therefore are strictly infinite ( because the divine essence , as it is in it self simply and absolutely consider'd is so ) and consequently incomprehensible by any finite , and consequently by human understanding . god only can comprehend these ideas , and that because he only can comprehend himself . human reason indeed has light enough to discover that there are such ideas and perfections in god , and is withal able to discern enough of them to raise her greatest wonder and devotion , and to make her despise all other intelligible objects in comparison of these infinite grandeurs ; and the angelic spirits that wait about the throne of his majesty , and stand in a better light , are able to see yet more of them ; but neither the one nor the other can comprehend them fully any more than they can god himself , and that because they are god. so that though the other ideas are finite and comprehensible , these are truly infinite and incomprehensible . and of this we have sufficient evidence in the instances above proposed of each . the idea of extension is very clear and intelligible to our minds , as finite and as narrowly bounded as they are . we have a very distinct view of it , we perceive it , we comprehend it . among all intelligible objects there is none that is more clear , nor whereof we have a more adequate and exact notion . and upon this is founded all that peculiar clearness , evidence and certainty that is in the geometric sciences , which alone have the happiness to be free from disputes , and without contestation to find that truth which the others seek after , and that for no other reason but because we have so clear and distinct a notion of its general subject , extension . but now as to the * divine immensity , so far are we from having a clear conception of that , that no sooner do we set our selves to contemplate this vast idea , but we enter into clouds and darkness , or rather into such an over-shining and insupportable light as dazzles and blinds our eyes , yea hurts and pains them , till they can no longer indure to gaze , but are forc'd to refresh themselves either by letting down their wearied lids ( suspense of thought ) or by turning their view upon less glorious objects . in the meditation of the other idea we are like men that wade in a river where we both see and feel the bottom , and go on for a pretty way together smoothly and without much difficulty , only now and then meeting with an intangling weed that lets and incumbers our progress . but in the contemplation of the infinite idea of the divine immensity we are like men that commit themselves to the main sea , at the very first plunge out of our depth , and ready to be overwhelm'd , swallow'd up and lost in an abyss that knows no bottom . 25. i use a little figure and imagery here the better to impress this upon the imagination of those who are not so well habituated to the conception of things by pure intellection , but the thing it self needs none of the advantages of the metaphorical way , being strictly and severely true . and by these two instances it may appear what a vast difference there is between these two sorts of the divine ideas , the absolute and the relative , those that are of the essence of god as in himself , and those that are of the same divine essence as it is in relation to creatures . the first , infinite and incomprehensible , the second , finite and comprehensible . for you see here the idea of extension is clear and distinct , and such as we can fully and adequately conceive , but the idea of the divine immensity , has nothing clear and distinct in it , but is all over darkness and obscurity , and such as quite astonishes and confounds us with a thousand difficulties upon the first application of our thoughts to it , as indeed do all the absolute attributes and perfections of god , which are all equally infinite , and equally incomprehensible to finite spirits , however they may be able to comprehend that which in the essence of god is representative of , and carries a relation to those realities which either actually do , or possibly may exist out of it . and in this i say no more ( setting aside only the rationale of the thing ) than those who tell us that the incommunicable attributes of god are infinite and incomprehensible . they are so . but what is it that makes them infinite and incomprehensible ? even the same that makes them incommunicable , viz. their being of the essence of god as it is in it self according to its absolute simplicity , and not as it is in relation to creatures . for 't is most evident that the essence of god as it is simply and absolutely in it self is every way infinite and incomprehensible , and therefore all those ideas and perfections of his which are in this absolute sense essential to him must be also of an alike infinite and incomprehensible nature . which by the way may serve to silence the presumptuous cavils of those who draw objections against the existence of god from the incomprehensibility of his attributes , since if there be a god he must have incomprehensible attributes , which unless we ascribe to him we do not think either rightly or worthily of him . 26. but to resume our point , we see then here what a large field is now open'd to our prospect of infinite and incomprehensible truths , even of a compass as large as the absolute ideas and perfections of the divine essence . for though all created things are of a finite nature , and though even the divine ideas that represent them , as far as representative of them , must fall under the same limited consideration , yet those absolute ideas and perfections of god that have no such external reference , but are of the divine essence as it is in its pure , simple , abstracted self , must necessarily partake of the divine infinity , and be as unbounded as god himself . and since truth ( as was before observ'd ) is coessential and consubstantial with the divine ideas , i further conclude , that though those truths which regard the actualities and existencies of things , or if you please , things that do actually exist , be finite , because the things themselves are so , and though even those that regard the divine ideas themselves are also finite supposing the ideas to be of the inferiour order , such as are of the divine essence only as it is representative of , and in relation to creatures , yet those truths which respect those divine ideas of the superiour order , that are of the absolute essence of god as it is in it self purely and simply consider'd , and so are not only essentially , but even representatively divine , as truly representing god , and being in a strict and proper sense his ideas , i say the truths of this order and character must necessarily be of a nature far exalted above all creatures , yea above all other ideal truths , even as far as what is of the simple and absolute essence of god transcends that which in the same essence is only relative to things without , and can therefore be no less than infinite . we have here then an order of infinite truths , even allthose which regard the absolute ideas and perfections of god. these divine ideas and perfections are all infinite , as that glorious essence whose ideas they are and whom they represent , and so also are the sublime truths which result from them . they are of a nature strictly infinite , and if infinite then by consequence incomprehensible , i mean to all understandings that are not so . for as nothing finite has reality enough to represent infinite , so neither can any thing finite have capacity enough to comprehend it . for as the actual knowledge of any intelligent being can never exceed its intellectual power , so neither can its power exceed the measure of its essence . a finite being therefore must have a finite understanding , and a finite understanding must have a finite perception . since then our understandings are finite , 't is plain that our perception of infinite must also be finite . 't is true indeed that objective reality which we contemplate when we think upon infinite has no limits , and so we may be said in some respect to have an infinite thought , as far as the operation of the mind may be denominated from the quality of the object , but yet still we think according to the measure of our nature , and our perception of infinite can be no more at the most than finite . but now a finite perception bears no proportion to an infinite intelligible , besides that to perceive such an object after a finite manner is not to perceive it as it is , but only partially and inadequately . but now a partial and inadequate perception of a thing can never be said to be a comprehension of that thing , even though the thing be finite , much less then when it is infinite . whereby it plainly appears that if there be an order of infinite truths the same will also be incomprehensible ones , and since again as i have shewn there is an order of such truths , even all those that regard the absolute ideas and perfections of the divine essence , it clearly follows that there is an order of incomprehensible truths , and consequently that human reason is not the measure of truth , even distributively consider'd , since there are particular truths which it cannot comprehend ; which was the thing to be proved . 27. and of all this we may have a plain and visible illustration in the foremention'd instance of the divine immensity . this is an idea or perfection of god that is truely insinite , as being of his divine essence as it is absolutely in it self , and not as in order to , or representative of creatures ; and as infinite 't is also incomprehensible by any but god himself . accordingly the complex truth that regards this absolute idea of god is also infinite , and as such incomprehensible . as appears in this proposition , god is immense ; which is an infinite and incomprehensible truth . we find it is so a posteriori by casting the view of our understandings upon it . and we find it must be so a priori by reasoning upon the principles already laid down and establish'd . and to prevent all vain cavilling in this matter i further add , that though we could suppose the truths that result from infinite ideas not to be infinite ( which yet we cannot by reason of their real identity and coessentiality with those ideas ) yet however they must upon another account be incomprehensible , even upon the incomprehensibility of those ideas . for if the ideas whereof a truth consists be incomprehensible , as they must be if they are infinite , that alone would be enough to hinder us from being able to comprehend such a truth , it being impossible we should thoroughly understand the relations or habitudes between those ideas whose simple natures ( the foundation of those habitudes ) we do not comprehend . for if in finite things the not having a clear and adequate idea of a thing makes us unable to judge of the truth or falshood of many propositions concerning that thing ( whereof there are a multitude of instances in morality , especially in questions relating to the soul of man , which must for ever lie undetermin'd merely for want of our having a clear idea of that noble essence ) much more then in things infinite will the not having a comprehension of the ideas incapacitate us from comprehending the truths that result from them , which will therefore be as incomprehensible as if they were ( what indeed they are ) in themselves infinite . 28. i have hitherto shewn the incomprehensibility of truth by human reason , and consequently that human reason , is not the measure of truth , from the joynt consideration of each . only with this difference . i have consider'd and represented truth absolutely as it is in it self , according to its own infinite and unmeasurable nature . but as for human reason i have consider'd that only as finite , as supposing that sufficient to my present purpose , and that there was no need of placing it in any other light. for after it hath been shewn that truth is infinite , to prove that human reason cannot be the measure of it , it is certainly enough to consider it as a bounded power , without representing how very strait and narrow its bounds are , since whatever is finite can never measurer infinite . but then it so , what if we add the other consideration to it ? if the bare finiteness of human understanding ( a defect common to it with all created intelligencies ) renders it uncapable of comprehending truth , and consequently of being the measure of it , how much more then does the littleness and narrowness of its bounds contribute to heighten that incapacity ? if the having any limits does so unqualifie it for the adequate comprehension of truth , how then does the having so very short and strait ones ? strait indeed by natural and original constitution , but much more yet retrench'd by sin , and by all those passions , prejudices , deordinate affections and evil customs which are the effects and consequences of sin , and which have now so darken'd our minds , and drawn such a gross film over our intellectual sight that we can hardly distinguish day from night , clearness from obscurity , truth from falshood , and are able to see but so very little a way into the works of god ( much less into the nature of god himself ) that we need nothing else to depress and humble our pride and vanity than that very knowledge of ours which puffs us up . so very narrow in its compass and extent , so very shallow and superficial in its depth , so very confuse and obscure in its light , so very uncertain and conjectural in its ground , and so every way defective and imprerfect is it . but how then can we found the depth of truth with so short a line ? a bottomless depth with ( i will not say a finite , but ) so very scanty a measuer ? and what an extravagant folly and weakness , not to say pride and vanity is it to fancy that we can ? it would be a vain presumption in an angel , but sure the very madness and distraction of impudence in man , who may with less defiance to sence and reason think to grasp the ocean within the hollow of his hand , than to comprehend and measure truth , infinite boundless truth , not only with finite , but so very limited capacities . 29. but suppose truth were not ( what we have shewn it to be ) infinite , but had bounds as well as our reason , yet unless it had the same , our reason cannot be commensurate to it , or the measure of it . but does the supposition of its having limits infer that it has the same ? no , for though finite , its bounds may possibly be extended further than those of our understandings , and how can we be sure that they are not ? we cannot then even upon this supposition be sure that our reason is the measure of truth , and therefore it is all one as to us ( as i said before ) as if it were not so , forasmuch as we cannot use it as a measure by drawing any consequences from it concerning the falshood or impossibility of things upon the account of our inability to comprehend them , since for ought we know the limits of truth though we should suppose it finite , may yet exceed , and that very greatly too , those of our rational faculties . and considering both the natural and the superaccessory defects of them it is very reasonable to think that they do . 30. some essences perhaps there may be ( though even this again is more than we know ) that sit so high in the intellectual form as to be able to comprehend all that is finite , so that the only reason why they have not an adequate comprehension of truth at large is because it is indeed infinite . but there is no necessity , nor so much as probability that human reason should be of so rais'd an order that nothing but infinity should transcend its comprehension . and it must be a strange composition of pride and self-love that can make us fancy that it is ; something like that , only much more extravagant , which possesses the disturb'd heads of some in bedlam , and makes them conceit themselves kings and emperours in the midst of their irons , rags , and straw . what though truth were finite , and some understandings too that are so were able to measure it , why must this needs be concluded of human understanding ? if a finite being were able to comprehend truth , why must man be that being ? the scripture tells us he is made lower than the angels , and how many orders and degrees there may be among them we know not , nor indeed how many ranks of spiritual beings there may be in the universe whose understandings go beyond ours . for who can define the out-flowings of the divine fecundity , or number the rounds of the intellectual scale ? in the mean while though man knows not how many orders of intelligent creatures there are above him , yet 't is with great reason and consent presumed that there are none below him , so that he is placed even by his own confession in the lowest form of the intellectual order . and why then may not his understanding ( as much as he values himself upon it ) be of so shallow a depth , and so low a size that even finite objects may be disproportionate to him ? especially since we find him so often puzzl'd and gravell'd in natural things , as also in those ideal truths that have relation to the natural and ectypal world , such as philosophical and mathematical problems . or if the reason of any creature could be the measure of truth , why should he be that creature , who is seated in the very confines of the material and immaterial world , and is as it were the common-point where matter ends and spirit begins , who brings up the rear of the intellectual kind , and is both the youngest and the least indow'd among the sons of god. 31. these considerations sufficiently shew that there is no necessity , nor so much as probability , that human reason should be the measure of truth even upon the supposition of its being finite . which indeed is enough of it self to carry the point contended for as far as the design of the present argument is concern'd . for if it be not necessary that human reason should be the measure of truth , then it is possible that it may not be , and if it is possible that it may not , then we can be never sure that it is , and if we cannot be sure that it is , then we cannot use it as a measure , which ( as i have remarqu'd already and for the moment of it do here reinculcate ) makes it the same to all intents and purposes as if it were not such at all . but yet to carry our plea a little highter i further contend that as the foregoing considerations suffice to shew that human reason may not , so there is one behind that very positively demonstrates that it cannot be the measure of truth , even tho' we should allow it to be of a finite and bounded nature as well as our own understandings . 32. as there are many things whereof our ideas are very confuse and obscure , so 't is most 〈◊〉 that there are some things 〈◊〉 we have no ideas at all , it 〈◊〉 not pleas'd the eternal and 〈◊〉 intelligence to exhibit that in himself which is representative of those things to our understandings . but now besides the difficultys and disadvantages we shall always ly under in the comprehension of things from the confuseness and obscurity of our ideas , which of it self will many times render those things , and also whatever nearly relates to those things incomprehensible by us , and besides that our not having any ideas of certain things , is an invincible bar to all knowledge and comprehension of those things ( unless we could be supposed to be able to see without light ) 't is also further considerable that possibly the knowledge of that truth which we set our selves to comprehend , and whereof we have the ideas , may depend upon the truth of another thing whereof we have no idea . if it should be so tho truth in general be never so finite , or the particular truth we would contemplate be never so finite , 't is plain we shall be no more able to comprehend it than if it were infinite . now i say that 't is not only possible that this may be the case ( which yet of it self as i have again and again noted is sufficient to debar us from using our reason as the measure of truth ) but there are also some instances wherein it appears actually to be so . we know well enough what we mean by liberty and contingency , and are withal well assured that we are free agents . we have also a sufficient notion of prescience , and are also no less assured of the reality of it , and because both these are true , and there can be no real repugnance between one truth and another we are also by consequence assured that there is a good harmony and agreement between them , and that they are consistent with each other . but now how to adjust their apparent opposition , or reconcile those instances of seeming contradiction and inconsistency wherewith they press us , this we neither know nor are able with all our meditation to comprehend , and that because we have not an idea of the human soul , without which there is no possibility of comprehending how its free workings may be the objects of prescience , tho our ideas of prescience and liberty were never so clear. or if this instance shall not be thought so proper because the men with whom our present concern lies are pleas'd to disown the doctrine of prescience , let me desire them to consider whether there be not many other difficulties concerning human liberty , besides that taken from , prescience , which they are no more able to get over then they are that . and that for the very same reason , even because they ahve not an idea of the soul , upon the knowledge of which the solution of those , as well as some other difficulties in morality , does necessarily depend . or if they please let them take an instance of a physical nature . we know well enough what it is to be in a place , and we know also as well what it is to be coextended to a place . but now how being in a place may be without coextension to a place , this is what we cannot comprehend ( tho as to the thing it self , upon other considerations constrain'd to grant it ) and that because we are ignorant of the general nature of spirit , upon the clear conception of which the comprehension of the other does so depend that it cannot be had without it . and indeed we may concluded in general that when ever we have clear ideas of things , and yet are not able to comprehend the truth of them , 't is because the knowledge of those things depends upon the truth of something else whereof we have either no idea , or not such as is sufficiently clear. which must be the true reason of the hitherto presumed impossibility of finding out the exact proportion between a circle and a square . why , circle and square are very intelligible things , and how come we then not to be able to determin the precise and just proportion that is between them : it cannot be from any obscurity in the things themselves , much less from our want of having ideas of them , for we have as clear and exact ideas of these figures as we can have of any thing in the world. it must be therefore because the knowledge of their proportion depends upon the knowledge of some other thing whereof the idea fails us , which till we are posses'd of we shall in vain endeavour to discover the other . whereby it plainly appears that we are not only uncapable of comprehending those truths that relate to things whereof we have no ideas , but that even where we have ideas , and those very clear ones too we may be as far from comprehending a truth as if we had none merely upon the account of the dependence which that truth has upon some other thing whereof we have not , at least a just , idea . which single consideration is enough for ever to spoil human reason for setting up for the measure of truth , even upon the supposition of its being finit . so very false is that arrogant assertion of a modern philosopher , . quaecunque existunt humanae menti pervestigabilia , praeterquam in●initum . whatever is may be thoroughly comprehended by the mind of man , except infinite . and again . vnum duntaxat est quod omnem mentis nostrae vim longissime excedit , ipsâque suâ naturâ , ut in se est , ab eâ cognosci nequit , in●initum puta . there is but one only thing that far exceeds the force and reach of our mind , and that cannot of its own very nature be known by it as it is in it self , namely infinite . what but one thing excepted from the verge , and placed beyond the reach of human knowledge ? 't is well that one thing is a pretty large one , but sure the authour was ignorant of something else , that is himself , or else he could never have advanc'd such a crude and ill-consider'd a proposition . 33. and thus i have shewn at large in a rational way by arguing a priori , and from the nature of things , that human reason is not the measure of truth , and that even upon the most liberal supposition of its being finite ; and if it be not so supposing truth to be finite , much less is it supposing it ( what it has been prov'd to be ) of an infinite nature . if upon the former supposition it exceeds the proportion of our reason , certainly upon the latter there will be no proportion between them . but whether our reason bears no proportion to truth , or whether it be only disproportionate to it , either way it follows that it cannot be the measure of it , which i cannot but now look upon as a proposition sufficiently demonstrated . and in all this i contend for no more than what is implied in that common and universally approv'd maxim even among those of the rational way , that we ought not to deny what is evident for the sake of what is obscure , or depart from a truth which we see a necessity to admit because of some difficulties attending it which we cannot solve ; which they say is an argument only of our ignorance , and not of the falshood of the thing . this indeed is a true rule , and such as must be allow'd to hold good in all our reasonings , let the matter of them be what it will. only i wish that the implication of the rule were as much minded , as the rule it self is generally receiv'd . for it plainly implies that there are some things which though plain and certain as to their existence , are yet incomprehensible and inexplicable as to their manner . but then as the incomprehensibility of the manner should not make us reject the truth of the thing when otherwise evident , so neither should the evidence we have of the truth of the thing make us disown the incomprehensibility of the manner , since it is so far from being against the nature of truth that it should be incomprehensible , that you see we have discover'd even from the contemplation of its nature that there are incomprehensible truths . of which i might now subjoyn some particular examples , but that i should fall very deep into a common place , being herein prevented by many other writers , particularly by the admirable one of l' art de penser , to the first chapter of whose fourth book i refer my reader ; where he shews by several , and some of them uncommon instances that there are things which the mind of man is not capable of comprehending . after which he concludes with a very grave and useful reflection , which for the great advantage and pertinency of it to the present affair , though i refer my reader to the rest of the chapter , i shall here set down . the pro●it ( says he ) that one may draw from these speculations is not barely to acquire the knowledge of them , which of it self is barren enough , but it is to learn to know the bounds of our understanding , and to force it to confess that there are things which it cannot comprehend . and therefore it is good to fatigue the mind with these kind of subtilties , the better to tame its presumption , and abate its confidence and daringness in opposing its feeble lights against the mysteries of religion , under the pretence that it cannot comprehend them . for since all the force of human vnderstanding is constrain'd to yield to the least atom of matter , and to own that it sees clearly that it is infinitely divisible without being able to comprehend how this may be . is it not apparently to transgress against reason to refuse to believe the wonderful effects of the divine onnipotence , merely for this reason , that our vnderstanding cannot comprehend them ? yes without doubt it is , as will better appear in the sequel of this discourse . in the mean while before i take leave of the subject of this chapter , i have a double remarque to make upon it . 34. the first is , that since truth in its full extent is incomprehensible , we should not vainly go about to comprehend it , but be contented to be ignorant in many things . and since there are some special truths in particular that are incomprehensible we should not apply our thoughts to the comprehension of all things at a venture , as some who are for understanding every thing , but sit down first and consider whether they are proportionate to our capacities or no , and , as far as we can learn to distinguish what truths may , and what may not be comprehended by us , that so we may not lose that time and pains in the contemplation of them , which might be profitably imploy'd in the consideration of other things , better suted to our capacity . as a great many do , who busie themselves all their lives long about such things which if they should study to eternity they would not comprehend , and that indeed because they require an infinite capacity to comprehend them . whereas the shortest compendium of study , and the best way to abridge the sciences is to study only what we can master , and what is within the sphere of our faculties , and never so much as to apply our selves to what we can never comprehend . 35. the other remarque is that the conclusion prov'd in this chapter does very much fortifie and confirm that which was undertaken to be made out in the last concerning the distinction of things above , and things contrary to reason . for if there are truths which we cannot comprehend , then it seems what is above our comprehension may yet be true , and if true then to be sure not contrary to reason , since whatever is contrary to reason is no less contrary to truth , which though sometimes above reason is yet never contrary to it . chap. v. that therefore a things being incomprehensible by reason is of it self no concluding argument of its not being true. 1. as there is nothing in man that deserves his consideration so much , and few things without him that deserve it more than that part of him wherein he resembles his maker , so there is nothing more worthy of his consideration in that part , or that is at least more necessary to be consider'd by him , than the defects of it , without a due regard to which it would not be very safe for him to dwell much upon the consideration of the other , as being apt to seduce him into ● ride and vanity , to blow him up with self-conceit , and so by an imaginary greatness to spoil and corrupt that which is genuine and natural . 2. now the defects of our intellectual part consider'd in their general heads are i suppose sin , ignorance , and errour . and though sin in it self must be allow'd to be of a worse nature and consequence than either ignorance or errour ( however some may fancy it a greater reproach to 'em to have their intellectuals question'd than their morals ) and so upon that score may require more of our consideration , yet upon another account the defects of the understanding seem to need it more than those of the will , since we are not only apt to be more proud of our intellectuals than of our morals , but also to conceit our selves more free and secure from errour than we are from sin , though sin in the very nature and principle of it implies and supposes errour . 3. pride the presumed sin of the angels is also the most natural and hereditary one of man , his dominant and most cleaving corruption , the vice as i may call it of his planet and complexion . and that which we are most apt to be proud of is our vnderstandings , the only faculty in us whose limits we forget . in other things we are sensible not only of the general bounds of our nature , but also of the particular narrowness of them , and accordingly do not attempt any thing very much beyond our measure , but contain our selves pretty reasonably within our line , at least are not such fools as to apply our strength to move the earth out of its place , or to set our mouths to drink up the sea , or to try with our eyes to look into the regions beyond the stars . but there is hardly any distance but to which we fancy our intellectual sight will reach , scarce any object too bright , too large , or too far remov'd for it . strange that when we consider that in us which makes us men , we should forget that we are so . and yet thus it is ; when we look upon our understandings 't is with such a magnifying glass that it appears in a manner boundless and unlimited to us , and we are dazzled with our own light. 4. not that it is to be presumed that there are any who upon a deliberate consideration of the matter have this form'd and express thought that their understandings are infinite human nature seems hardly capable of such excess . but only as the psalmist says in another case of some worldly men , that their inward thought is that their houses shall continue for ever , not meaning that any could be so grossely absurd as positively and explicitly to conceive that their houses any more than their own bodies , should last always , and never decay , but only that they had such a kind of a wandring and confuse imagination secretly lurking in their minds , and loosely hovering about them ; so in like manner there are a sort of people who are parturient and teeming with a kind of confuse and unform'd imagination tho' perhaps they never bring it to an express and distinct thought , that their understandings have no bounds or limits belonging to them , tho' they cannot deny but that they have , if directly put to the question . 5. accordingly you shall find those whose conduct betrays this inward sentiment , who venture at all in their studies , stick at nothing , but will undertake to give a reason for every thing , and positively decide whatever comes in their way without suspense or reserve , imagining ( confusely at least ) they have a comprehension of all things , and that there is nothing too hard or knotty for them , nothing but what they either actually do , or are capable of comprehending , if they once set themselves to it . and from hence they roundly conclude that whatever they are not able to comprehend is not true , and accordingly deny their belief to whatever transcends their comprehension . 6. now i confess there is no fault to be found with the consequence of these men , nor with their practice as it relates to that consequence , which are both ( as far as i can see ) exceeding right if their principle be once admitted : for if indeed it be really so that human reason is adequate and commensurate to truth , so that there is no truth but what it is able to comprehend , then it will certainly follow that whatever it cannot comprehend is not true , and there will need no other , nor better argument of the falshood of any thing than the incomprehensibility of it . for their reasoning resolves into this form. whatever is true we can comprehend . this we do not comprehend , therefore this is not true . or thus , if whatever is true we can comprehend , then what we cannot comprehend is not true , but whatever is true we can comprehend , ergo &c. where 't is plain that if the major of the first , or the minor of the second syllogisin ( wherein the principle of these men is contain'd ) be allow'd , there will be no avoiding the conclusions of them . so that if we admit that human reason is comprehensive of all truth we are not consistent with our selves if we do not also grant that the incomprehensibility of a thing is a just warrant to conclude it not true. 7. but then on the other side if this mighty principle upon which such a weight is laid , and such great things built be false , if human reason be not the measure of truth ( as i think is with great evidence demonstrated in the last chapter ) then is not the consequence as good this way , that therefore a thing 's being incomprehensible by reason is no concluding argument of it 's not being true ? for how are we inconsistent with our selves , if granting human reason to be commensurate to truth we deny that the incomprehensibility of a thing argues it not to be true , but only because in denying that we contradict our principle ; or , which is all one , suppose the contradictory proposition to it to be true , viz. that human reason is not commensurate to truth . but now if in saying that the incomprehensibility of a thing does not argue it not to be true we in the consequence of what we affirm suppose that human reason is not the measure of truth , then 't is as plain that the supposition of reason's not being the measure of truth will also oblige us to say that the incomprehensibility of a thing is no argument of it 's not being true. whereby it is plain that the consequence is every whit as good thus , human reason is not the measure of truth , therefore the incomprehensibility of a thing is no argument that it is not true ; as thus , human reason is the measure of truth , therefore the incomprehensibility of a thing is an argument that it is not true. the only reason why he that denies this latter consequence upon the supposition or concession of this latter principle is inconsistent with himself , being this , because in denying the latter consequence he supposes the former principle , which principle therefore must as much inter the consequence that supposed it , viz. that a things being incomprehensible by reason is no warrant to conclude that it is not true . 8. and because this principle that human reason is not the measure of truth has been already proved at large , i look upon the grounds of this consequence as already laid , and therefore to shew the connexion that is between the one and the other ( besides what i have even now said to that purpose ) need only add this further remarque . that since human reason is not the measure of truth , or since there are incomprehensible truths , then it seems the incomprehensibility of a thing and the truth of a thing may consist together ; or in other words , the same thing may be at once true and incomprehensible . but now there cannot be in the whole compass of reasoning a more certain , or more evident maxim than this , that that which is when a thing is , or would be supposing it were , is no argument that it is not . as for instance , suppose it should be objected against the copernican hypothesis of the motion of the earth that it is repugnant to sense , since we see the sun and the stars rise and set , and move round about us . it is thought a sufficient answer to this to say , that supposing the earth and not the sun did really move these appearances would yet be the same as they are now , since sailing , as we do , between the sun and the stars ( as a late writer expresses it ) not the ship in which we are , but the bodies which surround us would seem to move . and 't is most certain that if supposing the earth did ) really move the motion would yet seem to be in the sun and stars ; then the seeming motion of those bodies is no argument that the earth does not move . 9. why just so it is in the present case , when 't is objected against the truth of a thing that 't is incomprehensible by human reason , 't is a sufficient answer to say that this argues nothing , since if the thing were true it might yet be incomprehensible . and 't is most certain that if supposing a thing to be true it might yet be incomprehensible , then the incomprehensibility of a thing is no good objection against the truth of it . and therefore since we have proved that there are incomprehensible truths , and consequently that the truth of a thing and the incomprehensibility of the same thing may consist together , we may now with all rational assurance conclude that the incomprehensibility of a thing is no argument that it is not true , any more than the seeming motion of the sun is an argument against the real one of the earth , since the former would be even supposing the truth of the latter . and both by vertue of this most evident and incontestable principle , that what may consist with the truth of any thing , can be no good argument that it is not true. 10. and indeed when it shall be consider'd how many things surpass our conception when we are children which yet we are able well to comprehend when we are men , how many things again are beyond the ken of ignorant and illiterate men which yet are very intelligible and shine forth with full light to the men of art and learning , and how many things again even among the learned are now discover'd and well understood by the help of algebra which were mysteries to former ages , and are still beyond even the imagination of those who have not that noble and wonderful key of knowledge . when again it shall be further consider'd how many of those things which we cannot even with the assistance of that commanding key unlock in this state of mortality , we may yet have a clear view of in that of separation , when deliver'd from the burthen of our flesh , and that many of those things which are too high for us then may yet be of a level with the understanding of angels , and that what is above their capacity may yet be most clearly and distinctly perceiv'd by the infinitely penetrating and all-comprehensive intellect of god , i say he that shall but seriously enter into this single reflection must needs discover himself much wanting in that stock of sense and reason he pretends to , if he still continue to measure the possibilities of things by their proportionableness to his understanding , or conclude any thing false or impossible , when he has no better reason for it but only because he cannot comprehend it . chap. vi. that if the incomprehensibility of a thing were an argument of its not being true , human reason would then be the measure of truth . 1. as there is nothing more common than for people to hold certain principles that have an inseparable connexion with very bad consequences , and yet not professedly to hold those consequences , because either they do not attend to them , or are not sensible that they do indeed follow from such principles , whereof we have two very pregnant instances in the maintainers of the predestinarian and soli●idian systemes , so on the other hand , and for the same reason there are those who take up , and with great fixedness adhere to certain consequences without professedly holding those principles from which they truly flow , and to which ( if traced to the head ) they will infallibly lead them . 2. of this we have a very particular instance ( where i confess one would not expect to find it ) in those of the socinian perswasion . the reason these men of reason give why they will not believe the mysteries of the christian faith , is because they are above their reason , they cannot comprehend them . whereby they plainly imply , that they will believe nothing but what they can comprehend , or that nothing is to be believ'd that is incomprehensible , which is also a common maxim among them , who accordingly make above reason and contrary to reason to be one and the same thing . and whereas 't is only the untruth of a thing that can make it unfit to be the object of faith , in saying they will not believe what they cannot comprehend , they do as good as say that what they cannot comprehend is not true , and so that the incomprehensibility of a thing is a just warrant to conclude it false . and all this they own and expresly declare , if not in these very terms , yet at least in such as are equivalent to them as is too notorious and well known to need any citations for the proof of it . but now though they do thus profess●dly own that the incomprehensibility of a thing by reason is an argument of its not being true , yet that human reason is the measure of truth , or that all truth is comprehensible by it , are ( as i take it ) propositions which they do not openly and professedly avow . for as i noted in the introduction 't is such an odious and arrogant assertion that they cannot with any face of modesty or common decency make a plain and direct profession of it , though at the same time 't is most certain , that this is the true principle of that consequence which they do professedly hold , viz. that the incomprehensibility of a thing argues it not to be true , and that this consequence does as necessarily lead back to that principle . 3. for as if human reason be the measure of truth it follows in the descendintg line as a direct consequence that the incomprehensibility of a thing argues it not to be true , so it follows as well backwards & per viam ascensûs , that if the incomprehensibility of a thing argues it not to be true , then human reason is the measure of truth . since if it were not , the incomprehensibility of a thing ( as is shewn in the preceding chapter ) would then not argue it not to be true. if therefore it does , 't is plain that human reason is the measure of truth . which principle whoever disowns ought also to renounce the other proposition , viz. that the incomprehensibility of a thing is an argument of its untruth , which if yet he will imbrace notwithstanding , 't is plain he holds the consequence without its principle , and has indeed no reason for what he affirms . 4. for as he who granting human reason to be the measure of truth , denies yet that the incomprehensibility of a thing is an argument of its not being true is therefore inconsistent with himself , because in so doing he supposes the contradictory to what he had before granted , viz. that human reason is not the measure of truth . so he that affirms that the incomprehensibility of a thing is an argument of its not being true , and yet denies that human reason is the measure of truth , is also as inconsistent with himself , because in so doing the supposes the contradictory to his own assertion , and does in effect say that the incomprehensibility of a thing is not an argument of its not being true , as most certainly it would not be in case human reason be not the measure of truth , as the foregoing chapter has sufficiently shewn . the short is , if the not being of a proves that c is not , then the being of c proves that a is , since if it were not , according to the first supposition c could not be . and so here if reason's not being the measure of truth proves that the incomprehensibility of a thing is not an argument of its not being true , then if the incomprehensibility of a thing be an argument of it 's not being true 't is plain that reason is the measure of truth , since if it were not then according to the first supposition the incomprehensibility of a thing would not be an argument of its not being true. 5. for how i pray comes the incomprehensibility of a thing to conclude the untruth of it ? i cannot comprehend such a thing , therefore it is not true , where 's the consequence ? by what logic does this latter proposition follow from the former ? why we have here the minor proposition and the conclusion , and to make a complete argument of it we must add another , thus ; if it were true i should comprehend it , but i do not comprehend it , therefore it is not true . whereby it appears to the eye that my not being able to comprehend a thing is no otherwise an argument of the ●●truth of it , than as it is first pre●●pposed that if it were true i should 〈◊〉 ●ble to comprehend it . which again resolving into this absolute ●●●●osition , that i am able to comprehend all truth , it plainly follows that if my inability to comprehend a thing be an argument that it is not true , then i am able to comprehend all truth , and that my reason is the measure and final standard of it . 6. i conclude therefore that if the incomprehensibility of a thing were an argument of it 's not being true then human reason will be the measure of truth , and that they that hold the former ought also if they will be consistent with themselves to admit the latter . but because this is a false principle , that human reason is the measure of truth , therefore , i conclude again that the consequence that resolves into this principle is also false , since we may as well conclude a consequence to be false because it leads back to a false principle , as a principle to be false because it is productive of a bad consequence . which still further confirms and establishes the conclusion of the last chapter , viz. that the incomprehensibility of a thing is no argument of its untruth , which you see is now proved both backwards and forwards , and so made impregnable on all sides . we have proved it forwards by shewing the falseness of that principle that human reason is the measure of truth , and by thence arguing the said conclusion ; and we have also proved it backwards by shewing that the contrary supposition resolves into that false and already confused principle . and i do not see how any conclusion can be better proved . chap. vii . that therefore the incomprehensibility of a thing is no just objection against the belief of it . with an account of the cartesian maxim , that we are to assent only to what is clear and evident . 1. t is a wonderful thing to consider the caprice of human nature , by what unaccountable springs it's movements are ordered , and how odly and unsteddily men act and manage themselves even in the same circumstances , and in relation to the same objects . sometimes the obscurity and mysteriousness of a thing shall be a motive of credibility , and recommend it the rather to their belief . thus you shall have a great many reject that philosophy as idle and chimerical which undertakes to explain the effects of nature by insensible particles , their different bigness , figure , contexture , local motion , rest , &c. merely because this is a plain simple and intelligible account , such as they can easily and well conceive . the very easiness and clearness wherewith they conceive these principles is made an objection against them ( though indeed it be a good presumption for them ) and for that very reason they will not believe them to be the true principles of nature , whose effects they fancy must be resovled into causes more hidden and abstruse . and accordingly they find in themselves a greater inclination to lend attention to those that shall undertake the solution of them by the real chimeras of substantial forms , qualities , sympathys , antipathys , &c. or that shall go to account for them by the yet more obscure principles of the chymists , striking and filling their ears with those great but empty sounds , archeus , seminal spirit , astral beings , gas , blas , &c. which they receive with great satisfaction not for their scientific light ( for they are dark as may be , mere philosophic cant ) but only because they are mysterious and abstruse , and therefore they fancy there must be somewhat more than ordinary in them , tho they know not , nor , it may be , never consider'd , what . and herein , as in some other instances , men love darkness better than light. 2. but then at another time you shall have them inquiring after truth as diogenes did after an honest man , with a candle in their hands , and not caring to go a step any further than they can see their way . now upon a sudden they are all for clear and distinct ideas , full and adequate perceptions , demonstrative proofs and arguments , and nothing will serve or content them but light and evidence , and they will believe nothing but what they can comprehend . strange diversity of conduct ! who would think two such vastly distant extreams should meet together , i will not say in the same man , but in the same human nature , and that the very same creature ( and such a one as stiles it self rational too ) should proceed by such uncertain measures , and act so inconsistently with it self ; sometimes embracing a thing for the sake of it's obscurity , and sometimes again in another fit making that alone an invincible objection against the belief of it . 3. but it is plain by the foregoing measures that it is not . for since truth is the general object of faith , 't is evident that nothing can argue a thing to be absolutely incredible , or not reasonable to be beleiv'd , but that which at the same time argues it not to be true. for if true , then 't is still within the compass of the general object of faith. but now we have shewn already that the incomprehensibility of a thing is no argument of it 's not being true , whence it clearly and closely follows that 't is no argument neither against it's credibility . and if so , then we may believe it notwithstanding it's incomprehensibility , because we may believe whatever is not absolutely incredible . so that there is no necessity that we should discard every thing we cannot conceive as unworthy of a rational belief , or that what is above our reason should be therefore above our faith too . 4. it is true indeed that the incomprehensibility of a thing is in it self no proper and direct argument why it should be believ'd , and he would be thought to give but an ordinary account of his faith , who being ask●d why he believ'd , such an incomprehensible thing , should answer because it is incomprehensible . which at best could pass only for a religious flourish , much such another as , credo quia impossibile . and that because the incomprehensibility of a thing is not directly and per se a criterion of truth ( whether it may be per accidens , may be consider'd afterwards ) whose natural and genuin character is not obsecurity , but light and evidence . not that nothing is true but what has this character ( for we have already shewn the contrary in proving incomprehensible truths ) but that as whatever we clearly perceive is true , so our clear perceiving of a thing is the only sign from the intrinsic nature of the thing it self of the truth of it . incomprehensibility therefore is none , but as such abstracts from true and not true , and is equally common to both . but now that which may consist with a thing supposing it false , can no more prove it true , than that which may consist with a thing supposing it true , can prove it false , according to the tenour of the fifth chapter . the incomprehensibility therefore of a thing is no proper argument of the truth of it , and consequently no reason of it self , why it should be believ'd , and that because it abstracts as such from true and false , and is too common to both to prove either . 5. and because it is so , it is also further granted that the incomprehensibility of a thing is not only in it self no proper reason why it should be believ'd , but has also so far the nature of a disswasive from believing , as to be a caution against a too hasty belief , till there appear some other motive from without either from reason or authority that shall determin the assent . in the mean while it advises to suspend . for the incomprehensibility of a thing being as such no reason why a man should believe it , 't is plain that if he did believe it consider'd only as in that state he would believe it . without reason . that therefore is a reason why he should suspend , a negation of reason being enough to with-hold ones assent , though to give it one had need have a positive reason . when therefore a thing appears incomprehensible , that indeed is sufficient reason to suspend our belief , till some prevailing consideration from without shall over-rule that suspension , by requiring our assent . but when it does so , then the incomprehensibility ought to be no argument to the contrary , and it would be every whit as absurd to reject a thing now because of its incomprehensibility , as to believe it before for that reason . and that because as the incomprehensibility of a thing is no reason for believing it , so it is no absolute reason against it . 6. if it were so it would be in natural things , the objects of human and philosophic science , such as belong properly and immediately to the province and jurisdiction of reason . here , if any where , the incomprehensibility of a thing would forbid all assent to it . and so it is supposed to do by some who though far from denying the belief of incomprehensible things in religion , will yet tell you that in physical contemplations , clearness and evidence is to lead the way , and we are to proceed with our light before us , assenting to nothing but what we well comprehend . in matters of faith indeed they will allow that reason is to be submitted to revelation , and that we are to believe many things which pass our comprehension ; but in matters of pure reason they will have us go no further than reason can carry us . which indeed is right enough it their meaning be that we are to assent to nothing but what upon the whole matter all things consider'd from without as well as from within , we have reason to believe true , and that we are never to proceed to judge or determin without some evidence or other , but then this will equally hold in matters of faith too , which is too rational an assent to be given at a venture , and we know not why , and whose formal reason ( as has been already discours'd ) is always clear. but if their meaning be that in matters of reason we must assent to nothing but what has an internal evidence , and what in its self , and by its own lights is comprehensible by us ( as they seem to mean , or else their distinction of the case of reason and the case of revelation is here impertinent ) then i conceive that they set too narrow limits to our assent in matters of reason when they allow it to be given only to things which in this sense are evident to us . for 't is plain that there are many things in nature which we fee are true , and must be true , and so not only may , but cannot help assenting to them , though at the same time we are not able to comprehend how they are , or can possibly be . 7. not that our assent is then blind and wholly without evidence , ( for then we might as well assent to the contrary as to what we do , and would do better not to assent at all ) but only that it has none from within , and from the intrinsic nature of the object , but only from some external consideration , much after the same manner as it is in ●atch . in both which there may be a clear reason , why we should assent to an obscure thing . but then as the internal obscurity does not destroy the external evidence , so neither does the external evidence strike any light into the internal obscurity ; or in other words , as the reason for assenting is never the less clear because the matter assented to is obscure , so neither is the matter assented to ever the less obscure because the reason for assen●ing to it is clear. and yet notwithstanding this internal obscurity of the matter we assent to it because of the prevailing light of the external evidence . and this we do , not only in matters of faith ( according to the restriction of some ) but in the things of nature and reason too , where we are oftentimes forced by the pressing urgency of certain external and collateral considerations to assent to things internally obscure and whose very possibility we cannot comprehend , as is plain in the great question of the divisibility of quantity , and other instances , whereof every thinking man's obse●●ation cannot but have already furnish'd him with variety . the incomprehensibility then of a thing is non just objection against our assent to it even in matters of a rational nature , much less then is it in matters of faith for if not in matters that belong to the court of reason , and where she sits as judge , then much less in things that are not of her proper jurisdiction , and if notwithstanding the internal inevidence of an object we think fit to assent to it upon rational considerations , much more may we , and ought we upon the authority of the infallible god. 8. indeed if whatsoever is above our reason were also ( as some pretend ) as contrary to it , and there were nothing true but what was also comprehensible , and so the incomprehensibility of a thing were an argument of its not being true , then i con●ess we could not as rational creatures assent to an incomprehensible proposition upon any consideration whatsoever , no not even that of divine authority . 't is true indeed there could then be no such authority for incomprehensible things . but if there were , 't is impossible we should regard it , because we could not have greater assurance either of the existence or of the truth of it , than we have already ( upon this supposition ) that the things reveal'd are not true . but now if this supposition be no more than a supposition , if to be above reason does not involve any contrariety to it , if there are incomprehensible truths , and consequently the incomprehensibility of a thing is no argument o● it s not being true ( all which has been already proved ) then 't is plain that what is an incomprehensible may yet be a believable object ( because within the possibility of truth ) and then to render it actually believ'd there needs only some external evidence either from reason or authority . for what should hinder our assent to an incomprehensible thing when we have plain evidence from without for it , and its own internal obscurity is no argument against it ! 't is plain therefore that we ought to give our assent . and since we do so oftentimes upon a ground of reason , much more ought we upon that more firm and immoveable ground of revelation . the short is , whatever is no objection against the truth of a thing is none against the credibility of it , since truth is the general object of faith ( unless you will say that a thing is unfit to be believ'd upon any other account besides want of truth ) and therefore since we have already shewn that the incomprehensibility of a thing is no argument against the truth of it , it visibly follows that it is no argument against the belief of it neither . therefore an incomprehensible thing may be believ'd , and accordingly he that refuses to believe any thing is bound to give a better reason for it than because it is incomprehensible . 9. if it be said that this is reason enough , because faith is a rational act , and therefore what is above the comprehension of reason is as much above a rational belief , to this , besides what i have already remarqu'd upon this occasion in the chapter of faith , i here further reply , that it is true indeed and on both sides agreed that faith is a rational act , but in what sense is the question . there are two very different senses according to which it may be said to be so either in regard of the clearness of its formal reason , or in regard of the clearness of its object . either because it is founded upon an external evidence , or argument for believing , or because it proceeds upon an internal evidence , that appears in the very nature of the thing believ'd . i● faith be said to be a rational act in the latter sense , the assertion is then false , for so ( that ●s in respect of the object ) we have sh●wn it to be an inevident assent . but i● 〈◊〉 be said to be a rational act in the former sense , then indeed it is true , but nothing to the purpose , since nothing hinders but that this external evidence may well consist with an internal inevidence , or in other words , that the clearness of the reason for believing may stand with the obscurity of the object believ'd . and therefore though faith be a rational act yet it does not hence ●ollow that what is above reason is also above faith and cannot rationally be believ'd , because the act of faith is said to be rational , not in respect of the evidence of the object , but only that of its formal reason or motive . and therefore though there be no evidence in the object , yet it is not thereby render'd uncapable of being the matter of faith , because the evidence which faith as a rational act supposes , is wholly of another kind . there seems indeed a kind of opposition as to the sound between faith's being an act of reason , and the believing what is above reason . and this it may be is that which imposes upon the minds , or the ears shall i say , of them that urge it as an objection . i cannot imagine what else should , for i 'm sure there is no contradiction in the sense . 't is true indeed evidence in the act and not evidence in the act are contradictories , because ad idem , and so are not evidence in the object and evidence in the object , for the same reason . but there is no contradiction between evidence in the act and no evidence in the object , and therefore these may stand together , though the other cannot 10. but to lay open the fallacy of this great and very popular objection yet a little more to the eye ( though it must be a very blind one that does not see it already ) i will put it into form , and give it a formal answer . if faith be a rational act , then what is above reason cannot rationally be believ'd . but faith is a rational act , ergo. for answer to this i distinguish . if by rational act be meant an act founded upon internal evidence , or the evidence of the object , then i deny the minor , faith is not so a rational act. but if by rational act be meant an act founded upon external evidence or the evidence of its formal reason or motive , then indeed i grant the minor , but deny the consequence , which is none at all , for it does not at all follow because faith is a rational act , meaning by it that it proceeds upon external evidence , and that there is a clear reason for believing , that therefore the thing believ●d may not from within and in its own nature be altogether inevident and so above the comprehension of reason . for though evidence be contradictory to not evidence in the ●ame , yet evidence in the act is no way contradictory to inevidence in the object , and consequently does not at all exclude it . they may therefore both stand together , and consequently what is above reason may be believ'd for any thing that this celebrated objection from faith's being a rational act makes to the contrary ; which truly is so gross and palpable a sophism , that i cannot but wonder how it could ever impose upon so many learned men as it has done , and some of them very acute and nice considerers of things . but i hope the fallaciousness of it is by this so plainly and fully detected , that i shall not think those heads worth much informing that shall be further imposed on by it . 11. but what then shall we say to that great and fundamental maxim so pressingly inculcated by des castes and his followers , and not disallow'd of by others , that we are to assent to not●ing but what is clear and evident ? if to nothing but what is clear and evident , how then to what is obscure and inevident ? or if to what is obscure and inevident , how then to nothing but what is clear and evident ? do not these seem flat contradictions one to the other , and how then shall we adjust the matter between them ? it must be either by denying that cartesian maxim to be true , or by shewing that though it be true it does not contradict the assertion here maintain'd , but is consistent with it . the first way i shall not take . i allow the maxim to be true , and not only so , but to be withal of the greatest importance of any that can be given for the direction of the mind of man in order to the avoiding of errour . the only remedy and caution against which is never to let our judgments prevent our conceptions , or to assent to any thing that we have only a confuse notion of , and where we see only by halves and with an imperfect light , or perhaps do not see at all , but to have a clear understanding of the matter before we adventure to judge of it , and to maintain an evidence in all our reasonings . which accordingly is made by m. malebranche the first of those rules which in his treatise of method he lays down to be observ'd in the inquiry after truth . and indeed to do otherwise is to make a wrong use of our intellectual powers , particularly of that liberty we have to suspend judgment till the fulness of evidence requires it , and the want of observing this rule is also the occasion of most of our errours and wrong assents , as the same excellent person shews it to have been in particular to the authors of the scholastic philosophy . 12. i shall not therefore go about to salve my own assertion by denying des cartes's maxim , but rather by shewing that according to the true sense and intendment of it , it does not contradict it . but first we must see what the true sense of it is , or rather in what sense it is true , though this may be without much difficulty collected by any attentive reader from what has been already said in several places of this chapter , wherein i have in great measure prevented this objection . but to consider it more directly ; to verifie this maxim that we are to assent to nothing but what is clear and evident , the usual way has been to distinguish between matters of faith , and matters of reason . in matters of faith , say they , we are to believe many things which we cannot comprehend . and here then it seems this rule must be laid aside . but in matters of reason we must assent to nothing but what is clear and evident . and here then it seems it holds . accordingly when 't is objected against certain articles of faith that they are not to be comprehended by reason , 't is usual to reply that these things do not belong to reason &c. implying that if they did , then indeed the objection would be good , and the incomprehensibility of such things would be an argument against assenting to them , which implies again that in matters of reason we must not assent to any thing but what is clear and evident , though in matters of faith we may . but we have remarqu'd already that even in matters of pure reason we are forc'd to assent to many things which we cannot comprehend , and that even in matters of faith we do in a certain sense assent upon clear evidence . this distinction therefore will not do . 13. in stead therefore of distinguishing between matters of faith and matters of reason , i think it will be better to distinguish of evidence . we are to assent to nothing save what is clear and evident , says our maxim. very good. now if by evidence here be meant internal evidence , and the sense be that are to assent to nothing but what in its own nature , and by a light intrinsic to it , is evident , then the maxim is false ; and that not only in matters of faith , but also in matters of reason too , wherein we find our selves often constrain'd to assent to things that have not this internal evidence , but are ( as to what respects the nature of the things themselves ) altogether obscure and incomprehensible . but if by evidence here be meant evidence at large , abstracting from internal or external , and the sense be that we are to assent to nothing but what has some evidence or other , either internal or external , or what is some way or other evident to us , and what we see plainly to be true by a light shining from within or from without , in short , what we have one way or other sufficient ground or reason to assent to , then the maxim is undoubtedly true , and will hold universally , not only in matters of reason , but also in matters of faith too , which ( as was shewn in the chapter of faith ) is the conclusion of a syllogism , and so a rational act , and proceedt upon as much , though not the same kind of evidence , as any other conclusion does , and that even in the belief of incomprehensible things , which it would be absurd , nay impossible to believe , if there were no reason to believe things above reason . according to a saying , as i take it of st. austin , in one of his letters to this purpose , that we could not bring our selves to believe what is above our reason , if reason it self did not perswade us that there are things which we should do well to believe , although we are not capable of comprehending them . so then in ●hort , if this maxim that we are to assent to nothing but what is evident , be understood of internal evidence , then 't is false , not only in matters of faith but also in matters of reason , wherein things intrinsecally inevident are assented to . but if it be understood of evidence at large then ●tis true , not only in matters of reason , but also in matters of faith , which ( as has been often noted ) is reasonable in its fund and principle , and whose evidence must be clear , though its object may be obscure . 14. in this large therefore and indefinite sense of the word evidence the maxim is to be understood . we are to assent to nothing but what is clear and evident , that is , we ought to make use of our liberty of suspension so far as not to give our assent to any thing but what all things consider'd and upon the whole appears evident to us , what by some light or other we see and plainly perceive to be true , and what in one word we find sufficient reason either from within or from without to assent to . according to that well known sentence wherewith des cartes concludes his wonderful system , nihilque ab ullo credi velim , nisi quod ipsi evidens & invicta ratio persuadebit . i would have nothing believ'd by any one but what by evident and irresistible reason he shall be convinc'd of . and certainly he would be very unreasonable that should desire more . for to assent without evidence of one sort or other that the thing assented to is true , is to assent without a why or wherefore , and to assent so is to assent without reason , which again is to assent not as a rational creature ; and as man ought not , so to be sure god cannot require such an assent . to assent therefore to nothing but what upon some consideration or other is clear and evident to us , and what we have good reason to imbrace , as true , is certainly a maxim of unquestionable truth , and of universal extent , that holds in all matters whatsoever , whether of reason or of faith , in the former of which an assent without evidence would be the act , and in the latter the sacrifice of a fool. 15. and that this is the true sense wherein des cartes intended his maxim , as well as the true sense of the maxim it self , is plain from the occasion of it which as all know who are not utter strangers to , or very negligent readers of his books , was the bringing in and obtruding so many things in the vulgar philosophy whereof the introducers of them had such confuse notions and of whose reality and existence they had no firm and solid reasons to assure them , such as substantial forms , really inhering accidents and qualities and the like , which served rather to darken than clear up the science of nature , and were the occasions of a thousand errours in the superstructures that were rais'd upon those imaginary and chimerical principles . in opposition to , and as a remedy for which , he lays down this fundamental maxim , to be carefully observ'd by all the disciples of truth in their whole intellectual progress , never to assent to any thing but what is clear and evident , that is , to nothing but of whose truth and reality they are fully assured , and have sufficient reason to assent to . this is the true sense of the maxim , this is the sense of its author , and in this sense it is undeniably true . and that without any prejudice to our present conclusion , with which ( as thus explain'd ) it is very consistent . for 't is now very easie to discern that we may believe an incomprehensible thing , and yet at the same time according to this cartesian maxim assent to nothing but what is clear and evident , because the evidence of faith is external , and that there may be an external evidence to assent to a thing internally inevident is no contradiction . 16. which by the way may serve to discover as well the injustice as the impertinence , 1. of those who make use of this maxim as an objection against the belief of things above reason . 2. of those who take occasion from hence to traduce the cartesian philosophy as favourable to , and looking with a very propitious aspect upon sociniani●● , and indeed as little better than an introduction to it , only because it talks so much of clear and distinct ideas and conceptions , and of assenting to nothing but what is clear and evident . but most of all 3dly . of those who proceed even to traduce the author himself as a secret friend to the cause , and no better than a socinian in disguise . it would have been indeed a considerable glory and advantage to that , ( or any other interest ) to have had so great a master of reason a friend to it . but he certainly was not , if with his words he has transmitted to us his real thoughts , which would be great uncharity to question , and , with a witness , to assent to what is not evident . 17. he was indeed a great master in the rational way , but no magnifier or exalter of human reason . so far from that , that he seems to have had the most inward and feeling sense of its infirmities and defects , and the best to have understood what a poor little thing 't is to be a man , of any one in the world. as may be abundantly collected from several passages in his writings ( besides that the whole vein of them runs that way ) particularly those two final sentences wherewith he shuts up his principles and his metaphysics , at nihilominus memor meaetenuitatis , nihil affirmo &c. and , naturae nostrae infirmitas est agnoscenda . which plainly shew what a low debasing sense he had both of himself and of human nature in general , as ●tis natural for every man to have more and more , the wiser he grows , and the further he advances in knowledge , which when all 's done ( provided you take a good dose of it ) is the best cure of pride and vanity . 18. and as he had thus slender an opinion both of human reason and his own , so he appears to have had also at the same such an high-raised and elevated sense of the immense grandeur of god , and of the magnificence of his works , and how inscrutable the profundities of both are to such finite and contracted minds as ours , as can scarce any where be parallel'd . two characters certainly of spirit , that are none of the aptest to dispose a man to socinianism . but not to dwell any longer upon rational presumptions , there is a certain plain and deciding place in the writings of this great man ( which one would think had escaped the eyes of some ) that is enough forever to silence the calumny of his being even in the least socinianiz'd , and to shame those that have so little conscience or judgment as to stain his memory with it . for who can suspect him in the least infected with that head-seizing disease , which is now become so popular and epidemic , when he shall hear him still purging and apologizing for himself in these vindicatory words , credenda esse omnia quae a deo revelata sunt , quamvis captum nostrum excedant . and again , ita si soriè nobis deus de seipso , vel aliis aliquid revelet , quod naturales ingenii nostri vires excedat , qualia jam sunt mysteria incarnationis & trinitatis , non recasabimus illa credere , quamvis non clare intelligamus . nec ullo modo mirabimur multa esse , tum in immensâ ejus naturâ , tum etiam in r● bus ab ●o creatis , quae captum nostrum excedant . now how glad should i be to see all the socinians in christendom subscribe to this form of words , and is it not strange then that he whose originally they are should be suspected of socinianism , and that his philosophy too should be thought to lead to it . but the truth is , the cartesian philosophy leads just as much to socinianism , as philosophy in general does to atheism , and i will venture to say , and be bound to make it good , that as no good philosopher can be an atheis● , so no good cartesian can be a socinian . chap. viii . wherein is shewn what is the true use of reason in believing . 1. reason being the great character and principle of man , that makes him like to the angels above him , and distinguishes him from the beasts that are below him , and which therefore only are below him for want of the rational power ( being many of them in regard of their bodily endowments upon a level with him , and some beyond him ) 't is but just and natural it should appear in all that he does , and pre●ide and govern in all his actions . for as the conduct of the infinitely wise and all-knowing god does always carry in it the characters of his essential and consubstantial reason , even of him who is the wisdom of the father , the true intelligible light , so should also the conduct of man express in proportion the signatures of his reason , and though he cannot act by such exact and unerring measures as his glorious maker , nor yet with all that perfection of wisdom that even some created intelligences express , yet at least he should act like himself , and not by doing any thing absurd or unaccountable deny his reasonable nature . 2. this has serv'd for a principle to some scholastic and moral writers whereon to build a very high , and ( as some think ) very severe conclusion , viz. that there is no individual action of man purely indifferent . which i suppose may be true enough of those actions of his which are properly humane , i mean that are done deliberately , with fore-thought and consideration , every one of which must , as far as i can see , be either good or bad according to the circumstances wherewith they are cloath'd , however specifically consider'd in relation to their objects only , and as abstracted from those circumstances , some of them may be indifferent . and certainly we cannot suppose any action of a more neutral and adiaphorous nature than an unprofitable word , and yet of such he that is to be our judge tells us we shall render an account in the day of judgment . which plainly shews that there is no such thing as indifferency in the actions of man as individually and concretely consider'd , but that all of them are either good or bad according as the principle , manner , end , and other circumstances are that attend the doing of them . and that because man being a rational creature the order of reason is due at least to all his deliberate actions , which accordingly ought to carry the characters of a rational nature in them , the want of which will be enough to render any of them evil and imperfect . 3. but then if reason ought to pre●ide and direct in all the deliberate actions of man much more ought it in things of the greatest moment and consequence , wherein his interest and welfare is more nearly concern'd , and which accordingly require his greatest consideration , and the use of the best light that he has . and because there cannot be a thing of greater consequence and concernment to him than religion , upon which both his present and his future , his temporal and his eternal happiness does intirely depend , hence it follows that the principal use he ought to make of his rational faculty is in religion , that here if any where he ought to think , consider , advise , deliberate , reason and argue , consult both his own light and that of others , neglect no advantage that may be had from nature or art , from books or men , from the living or the dead , but imploy all possible means for his direction and information , and not be as the horse and mule which have no vnderstanding . for 't was for this great end and purpose that his reason was given him , and this is the best use he can make of it . as for the study of nature , that turns to too little an account , and as for the affairs of civil life they in themselves and without relation to another world , are too little and inconsiderable for us to suppose that our reason was given us for the management of them . religion only bears proportion to so noble a faculty , is most worthy of its application , and can also best reward the due exercise and use of it , and accordingly 't is upon religion that it will be best bestow'd . 4. nor is there any thing in religion that may justly fear to be brought before the bar of human reason , or to undergo the test of its severest discussion . the heathen religion indeed might , for which cause those that drew its picture cast a shade upon a great part of it , and would not venture to expose it to common view . and the too much heathenized religion of some christians may also very deservedly retire behind the curtain , and decline coming to the light , for fear the absurdities and monstrous inconsistencies of it should be laid open . but certainly there is not any thing , neither doctrine nor precept in that true religion that is reveal'd by god , in evangelical christianity , that need fly the light of reason , or refuse to be tried by it . christian religion is all over a reasonable service , and the author of it is too reasonable a master to impose any other , or to require ( as his vicar does ) that men should follow him blindfold , and pull out their eyes to become his disciples . no , he that miraculously gave sight to so many has no need of , nor pleasure in the blind , nor has his divine religion any occasion for such judges or professors . for it is the religion of the eternal and uncreated wisdom , the divine word , the true light of the world , and the universal reason of all spirits , and 't is impossible that he should reveal any thing that contradicts the measures of sound discourse , or the immutable laws of truth , as indeed it is that any divine revelation should be truly opposite to right reason ( hower it may sometimes be above it ) or that any thing should be theologically true , which is philosophically false , as some with great profoundness are pleas'd to distinguish . for the light of reason is as truly from god as the light of revelation is , and therefore though the latter of these lights may exceed and out-shine the former , it can never be contrary to it . god as the soveraign truth cannot reveal any thing against reason , and as the soveraign goodness he cannot require us to believe any such thing . nay to descend some degrees below this , he cannot require us to believe , not only what is against reason , but even what is without it . for to believe any thing without reason is an unreasonable act , and 't is impossible that god should ever require an unreasonable act , especially from a reasonable creature . 5. we therefore not only acknowledge the use of reason in religion , but also that 't is in religion that 't is chiefly to be used ; so far are we from denying the use of it there . and it is a little unfairly done of our adversaries so much to insinuate the contrary as they do . for i cannot take it for less than such an insinuation , when they are arguing with us against the belief of the christian mysteries to run out as they usually do into harangues and flourishes ( whereof , by the way , i know none more guilty than the author of christianity not mysterious ) about the reasonableness of the christian religion , and the rational nature of faith , what a reasonable act the one is , and what a reasonable service the other is , &c. as if we were against the use of reason in religion , or were for a blind , groundless , and unaccountable faith , or if because we hold the belief of things above reason , therefore we are for having no reason for our belief . this i say is an unfair insinuation , and such as argues some want either of judgment or sincerity ( i don't know which ) in those that suggest it . for they seem plainly by running so much upon this vein to imply as if it were part of the question between us , whether there be any use of reason in religion , or whether faith is to be founded upon reason or no. but now this is no part of the controversie that lies between us , we acknowledge the use of reason in religion as well as they , and are as little for a senseless and irrational faith as they can be . this therefore being common to us both is no part of the question , and they do ill to insinuate that it is by so many popular declamatory strains upon the reasonableness of religion , and in particular of faith , whereas they do , or should know , that the thing in question between us is not whether there be any use of reason to be made in believing , but only what it is , or wherein the true use of it does consist . 6. now this we may determine in a few words , having already laid the grounds of it . for since the incomprehensibility of a thing is no concluding argument against the truth of it , nor consequently against the belief of it ( as is shewn in the three foregoing chapters ) it is plain that the proper office and business of a believers reason is to examin and inquire ▪ not whether the thing proposed be comprehensible or not , but only whether it be reveal'd by god or no , since if it be , the incomprehensibleness of it will be no objection against it . that therefore ought to be no part of its questistion or deliberation , because indeed it is not to the purpose to consider whether such a thing be , when if it were it would be no just objection . the only considerable thing then here is whether such a proposition be indeed from god , and has him for its author or no. and here reason is to clear her eyes , put the matter in the best light , call in all the assistance that may be had both from the heart and the head , and determine of the thing with all the judgement , and all the sincerity that she can . but as to the comprehensibility or incomprehensibility of the article , this is quite besides the question , and ought therefore to be no part of her scruting or debate , since if it were never so much above her comprehension it would be never the less proper object for her belief . 7. the sum is , the incomprehensibility of a thing is no argument against the belief of it , therefore in the believing of a thing , the proper work of my reason is not to consider whether it be incomprehensible . but when a thing is proposed to me as from god , all that my reason has to do in this case is seriously , soberly , diligently , impartially , and ( i add ) humbly to examine whether it comes with the true credentials of his authority , and has him for its real author or no. this is all that reason has to do in this matter , and when she has done this , she is to rise from the seat of judgement , and resign it to faith , which either gives or refuses her assent , not as the thing proposed is comprehensible or not comprehensible , but as 't is either reveal●d or not reveal'd . chap. ix . an application of the foregoing considerations to the mysteries of christianity . 1. having thus raised the shell of our building to its due ●itch , we have now only to roof it by making a short application of the principles laid down and set●led in the former chapters to the mysteries of the christian religion , against the truth and belief of which it plainly appears from the preceding considerations that there lies now no reasonable objection . for if human reason be not the measure of truth , and if therefore the incomprehensibility of a ●hing to human reason be no argument of its 〈◊〉 being true , nor consequently against its being believ'd , and if the only use and imployment of reason in believing be to consider , not the internal evidence of the thing , whether the article be comprehensible or no , but whether it be truly reveal'd by god , i say if these things are so , as we have abundantly prov'd them to be , then from these premises the clear and undeniable consequence is that the incomprehensibility of the christian mysteries is no just reason why they should not be believ'd , and so tha● we may believe them though we should suppose them ( what yet some deny ) to be incomprehensible . 2. nay so far is the incomprehensible sublimity of these mysteries from being a sufficient objection against the belief of them , that accidentally and indirectly it may be improved into a considerable argument for them , and such as may serve to recommend them to our faith , inasmuch as it is a very strong presumption that they are of no human origin , but have god for their authour , it being reasonable to suppose that what does so very much transcend the capacity of man to comprehend , does no less exceed his ability to invent . and accordingly the incomprehensibility of our mysteries for which some will have them to be false , is made use of by a very rational authour as an argument of their truth . and it may be worth while to let the reader see how he manages it in relation to one of the most sublime of them . the more obscure are our mysteries . strange paradox ! the more credible they now appear to me . yes , i find even in the obscurity of our mysteries , receiv'd as they are by so many different nations , an invincible proof of their truth . how , for instance , shall we accord the vnity with the trinity , the society of three different persons in the perfect simplicity of the divine nature ? this without doubt is incomprehensibl● , but not incredible . it is indeed above us , but let us consider a little and we shall believe it , at least if we w●ll be of the same religion with the apostles . for supposing they had not known this ineffable mystery , or that they had not taught it to their successours , i maintain that it is not possible that a sentiment so extraordinary should find in the minds of men such an vniversal belief as is given to it in the whole church , and among so many different nations . the more this adorable mystery appears monstrous ( suffer the expression of the enemies of our faith ) the more it shocks human reason , the more the imagination mutinies against it , the more obscure , incomprehensib●● and impenetrable it is , the less credible is it that it should naturally insi●●ate it self into the minds and 〈◊〉 of all christians of so many and so distant countries . never do the same errours spread universally , especially such sort of errours which so strangely offend the imagination , which have nothing sensible in them , and which seem to contradict the most simple and common notions . if iesus ●hrist did not watch over his church , the number of the 〈…〉 would quickly exceed that of 〈◊〉 ●●●hodox christians ▪ for 〈…〉 in the sentimen● 〈…〉 that does not 〈…〉 the mind . and 〈…〉 that 〈…〉 to our vnderstandings may establish themselves in time . but that a truth so sublime , so far removed from sense , so cross to human reason , so contrary in short to all nature as is this great mystery of our faith , that a truth i say of this character should spread it self vniversally , and triumph over all nations where the apostles had preach'd the gospel , supposing that these first preachers of our faith had neither known any thing , nor ●aid any thing of this mystery , this certainly is what cannot be conceiv'd by any one that has never so little knowledge of human nature . that there should be heretics that should oppose a doctrine so sublime is nothing strange , nor am i surprized at it . on the contrary i should be very much if never any body had opposed it . this truth wanted but little of being quite oppress'd . 't is very possible . for 't will be always reckon'd a commendable vndertaking to attaque that which seems to clash with reason . but that at length the mystery of the trinity should prevail , and should establish it self vniversally wherever the religion of iesus christ was receiv'd , without its being known and taught by the apostles , without an authority and a force divine , there needs methinks but an ordinary measure of good sense to acknowledge that nothing in the world is less probable . for it is not in the least likely that a doctrine so divine , so above reason , so remov'd from whatever may strike the imagination and the senses , should naturally come into the thought of man. 3. you see here how this excellent person strikes light out of darkness , by improving even the incomprehensibility of the christian mysteries into an argument for the truth and credibility of them , and so turning the artillery of our adversaries against themselves . this indeed is a bold atchievement , an● as fortunate a one too , for i think there is a great deal of force and weight in his reasoning . but i need not push the matter so far , nor follow so home into the enemies camp , as to plant their own cannon against them . 't is sufficient to the design of the present undertaking , and as much as i am led to by the principles before establish'd , to conclude that the incomprehensibility of the christian mysteries is no argument against them . this therefore i insist upon , and ( if my reason mightily deceive me not ) dare ingage finally to stand to . for if ( as it has been shewn ) the incomprehensibility of a thing in general be no conclusive argument against either the truth or the credibility of it , then since negative propositions do separate the attribut from the subject according to all the extent which the subject has in the proposition , what consequence can be more clear than that the incomprehensibility of our mysteries is no argument against the belief of them ? i conclude therefore that it is none , and that they ought never the less to be believ'd for their being incomprehensible , supposing them otherwise sufficiently reveal'd . 4. whether they are so or no is besides my undertaking at present to examin , nor need i ingage my pen in this question , since the affirmative side of it is so obvious to every eye that can but read the bible , and has been withal so abundantly and convincingly made good by those abler hands which have gone into the detail of the controversie , and undertaken the particular defence of the christian mysteries . this part of the argument therefore being so well discharged already , i shall concern my self no further with it than only in consequence and pursuance of the former principles to bestow upon it this one single necessary remarque , viz. that as the incomprehensibility of the christian mysteries is no just objection against the belief of them supposing them otherwise sufficiently reveal'd , so neither is it a just objection against their being so reveal'd , supposing the plain , obvious and literal construction of the words does naturally and directly lead to such a sense . and that it does so is not i think offer'd to be denied , and the thing it self is plain enough to extort an acknowledgement , but then 't is pretended that there is a necessity of having recourse to a different construction , and to understand the words in another sense , because of the unconceivableness and incomprehensibleness of that which their proper and grammatical scheme does exhibit . but by the tenour of this whole discourse it evidently appears that there is no such necessity , since to admit an incomprehensible sense has nothing absurd or inconvenient in it , and that because the incomprehensibility of a thing is no argument of the untruth of it . from whence it plainly follows that 't is no more an objection against its being reveal'd than 't is an objection against the belief of it supposing it were reveal'd , there being nothing but the untruth of a thing that can be a reasonable obstruction against either . 5. we are therefore to take the words of scripture according to their proper and most natural sense , and not seek out for forc'd and strain'd interpretations upon the account of the incomprehensibility of that which is apparently genuin and natural . and if the revelation be otherwise plain , and such as we would accept of in another case , and about matters which we can well comprehend , we ought not to think it the less so because the sense of it so understood is such as we cannot reconcile to our apprehensions and conceptions of things . for notwithstanding that it may be true , since by this time we may be sufficiently satisfied that there are many incomprehensible truths . the incomprehensibility of a thing is therefore no argument against its being reveal'd , any more than 't is against the belief of it supposing it were . which opens an immediate entrance to the christians mysteries , which i doubt not would be thought sufficiently reveal'd were it not for the incomprehensibility of them , the only objection that can be pretended against their revelation . 6. i have hitherto argued upon the supposition that the mysteries of christianity ( those doctrines i mean that are so call'd ) are above reason , and such as do transcend our comprehension , and have shewn that even upon that supposition there is no reasonable objection against the belief of them , that they are never the less believable for their being incomprehensible . but what if i should recall this concession , and put our adversaries to the proof that they are indeed above human reason and comprehension . they cannot be ignorant that there are those that contend they are not , and with great shew of reason offer to prove it , by endeavouring to render a conceivable and intelligible account of them . if these men should be in the right ( which i do not think necessary at present to inquire into ) it would be a further advantage to our cause , and such as though i do not now insist upon it , i need not lose the benefit of . but if it should prove that they are not in the right , the cause of our christian mysteries is not much concern'd in the loss of that pillar , but can support it self well enough without it , as having another that is sufficient to bear its weight , since though we should suppose these sacred doctrines to be never so incomprehensible to our reason , it does by no consequence follow ( as from the argument of this whole discourse is apparent ) that therefore they may not be due objects of our faith. 7. should any one now be so fond of objection as to draw one against the mysteries of christianity from the use of the word mystery in scripture , which knows no other mysteries but such as before the revelation of them were undiscover'd , not considering whether they were in themselves conceivable or no , i must tell him that i do not know that ever i met in any controversie with a less pertinent objection , as much as it is made of by a late bold writer , who heaps together a great many texts to shew the signification of the word mystery in the new testament , that it signifies not things in themselves inconceivable , but only such as were not known before they were reveal'd . well , be it so as this gentleman pretends ( though i believe upon examination it would appear otherwise ) yet what is this to the purpose ? for do we dispute about names or things ? the question is not whether the scripture expresses inconceivable things by the name of mysteries , but whether there be not things in scripture above our conception ( call them by what name you will ) and if there be , whether their being so above our conception be an argument why they should not be believ'd . now to these inconceivable things it has been the common use of church-writers to apply the name of mysteries , which , if the thing be granted , he must be a great lover of cavil and wrangle that will contend about it . but the learned bishop of worcester has already prevented me in the consideration of this objection , for which reason , together with the frivolousness of it , i shall pursue it no further . chap. x. the conclusion of the whole , with an address to the socinians . 1. and thus i have led my reader through a long course of various reasoning , and perhaps as far as he is willing to follow me , though i hope his journey has not been without some pleasure that may deceive , and some profit that may in part reward the labour of it . i have shewn him what reason is , and what faith is , that so he may see from the absolute natures of each what habitude and relation they have to one another , and how the darkness and obscurity of the latter may consist with the light and evidence of the former . i have also consider'd the distinction of things above reason and things contrary to reason , and shewn it to be real and well-grounded , and to have all that is requisite to a good distinction . and for the further confirmation of it , i have also shewn that human reason is not the measure of truth . from which great principle ( which i was the more willing to discourse at large and thoroughly to settle and establish because of its moment and consequence to the concern in hand ) i have deduced that weighty inference , that therefore the incomprehensibility of a thing is no concluding argument of its not being true , which consequence for the greater security of it , because it is so considerable in the present controversie , i have also proved backwards , by shewing that if the incomprehensibility of a thing were an argument of its not being true , then human reason ( contrary to what was before demonstrated ) would be the measure of truth . whence i infer again ex absurdo , that therefore the incomprehensibility of a thing is no argument of its not being true . from this last consequence i infer another of no less moment and consideration , viz. that therefore the incomprehensibility of a thing is no argument against the belief of it neither , where also i consider that seemingly opposite maxim of des cartes , that we are to assent to nothing but what is clear and evident , and reconcile it to the other position . whence my next step was to state the true use of reason in believing , which i shew'd to consist not in examining the credibility of the object , but in taking account of the certainty of the revelation , which when once resolv'd of we are no longer to dispute , but believe . in fine , i have made an application of these considerations to the mysteries of the christian faith , by shewing that they are never the less to be believ'd for being mysteries , supposing● them otherwise sufficiently reveal'd , against which also i have shewn their incomprehensibility to be no objection . so that every way the great argument against the mysteries of the christian faith taken from the incomprehensibility of them vanishes and sinks into nothing . in all which i think i have effectually overthrown the general and fundamental ground of socinianism , and truely in great measure that of deism too , whose best argument against reveal'd religion in general , is , because the christian , upon all accounts the most preferable of those that pretend to be reveal'd , contains so many things in it which transcend the comprehension of human understanding . but whether this best argument be really a good one or no , the whole procedure of this discourse may sufficiently shew , and whoever knows how to distinguish sophistry from good reasoning , may easily judge . 2. and now you gentlemen for whose sakes i have been at the pains to write this treatise , give me leave in a few words to address my self a little more particularly to you , and to expostulate with you . whether it be the good opinion you have of your cause , or the present opportunity you have to appear in the behalf of it that invites you so freely to come abroad as you have done of late , you have certainly ( to give your courage its due ) taken a very rational and polite age for it , and i hope the wise conduct of providence may turn this juncture to the advantage of the truth , and that the light to which you have adventur'd to expose your novel opinions may serve to make you see their absurdities , if you do not too obstinately shut your eyes against it . some of you are considerable masters of reason ( otherwise truly i should not think it worth while to argue with you ) and you all profess great devotion to it ( i wish you do not make it an idol ) and to be very zealous and affectionate disciples of it . reason is the great measure by which you pretend to go , and the judge to whom in all things you appeal . now i accept of your measure , and do not refuse to be tried in the court of your own chusing . accordingly you see i have dealt with you all along upon the ground of logic , and in a rational way , being very confident that reason alone will discover to you your undue elevations of it , and the errours you have been misled into by that occasion , if you do but consult even this oracle of yours as you ought , and make a right use of its sacred light. 3. but i am afraid you do not . instead of imploying your reason in the first place to examin the certainty of the revelation , whether such a thing be truly reveal'd , and if so , to believe it notwithstanding its being incomprehensible , your method is to begin with the quality of the object , to consider whether it be comprehensible or no , and accordingly to proceed in your belief or disbelief of its being reveal'd . 't is true indeed you are not so gross as to argue thus , this is comprehensible therefore 't is reveal'd . but you cannot deny but that you argue thus , this is incomprehensible , therefore 't is not reveal'd , proceeding upon this general principle that though whatever is comprehensible is not therefore presently reveal'd , yet whatever is reveal'd must be comprehensible . but now judge you whether this be not to make your reason the rule and measure of divine revelation , that is , that god can reveal nothing to you but what you can comprehend , or , that you are able to comprehend all that god can possibly reveal ( for otherwise how is your not being able to comprehend any thing an argument of its not being reveal●d ) i say consider whether this be not to set up your reason as the rule of revelation , and consider again whether this does not resolve either into a very low opinion you have of god and his infinite perfections , or an extravagantly high one you have of your selves and your own rational indowments . 4. and yet as if this were not presumption enough , do you not also make your reason the rule of faith , as well as of revelation ? to be the rule of faith is a very great thing , and yet so far 't is plain that you make your reason the rule of faith that you will allow nothing to be believ'd but whose bottom you can sound by that line , this being an avow'd principle with you that you are to believe nothing but what you can comprehend . but hold a little , before your reason can be the measure of faith , must it not be the measure of truth ? and i pray consider seriously , and tell me truly , do you verily think in your consciences that your reason is the measure of truth ? do you think your rational faculties proportion'd to every intelligible object , and that you are able to comprehend all the things that are , and that there is nothing in the whole extent of science too high , too difficult , or too abstruse for you , no one part of this vast intellectual sea but what you can wade through ? if you say yes , besides the blasphemous presumptions and luciferian arrogance of the assertion , and how little it falls on this side of similis ero altissimo , which banish'd the vain-glorious angel from the court of heaven , because nothing less would content his aspiring ambition than to be as god there ( though by the way there is more sense and congruity of reason in pretending to be a god in heaven , than to be a god upon earth ) i say besides this , i would put it to your more sober thought to consider whether it be not every whit as great an extremity in the way of rational speculation to dogmatize so far as to pretend to comprehend every thing , as to say with the sceptics and pyrrhonians that we know nothing : the latter of which however in regard of its moral consequences may be more innocently and safely affirm'd than the former , since in that we only humbly degrade our selves , and are content to sink down into the level of brutes , whereas in this we aspire to what is infinitely above us , and advance our selves into the seat of god. and you know an excess of self-dejection is of the two the more tolerable extreme . but if you say that your reason is not the measure of truth ( as upon this , and the other considerations there lies a necessity upon you to confess ) how then i pray comes it to be the measure of your faith , and how come you to lay down this for a maxim that you will believe nothing but what you can comprehend ? why , if your reason be not the measure of truth ( and you your selves care not , and i believe are asham'd in terms to say that it is ) then do you not evidently discern that there is no consequence from the incomprehensibility of a thing to the incredibility of it , and that you have no reason to deny your belief to a thing as true merely upon the account of its incomprehensibility . and do you not then plainly see that your great maxim falls to the ground , that you are to believe nothing but what you can comprehend ? but if yet notwithstanding this you will still adhere to your beloved maxim , and resolve to believe nothing but what you can adjust and clear up to your reason , then i pray consider whether this will not necessarily lead you back to that absurd , and withal odious and invidious principle , and which therefore you your selves care not to own , viz. that your reason is the measure of truth . 5. but why do you not care to own it ? do you not see at the first cast of your eye that you are unavoidably driven upon it by your profess'd maxim ? or if you do not think fit to own it ( as indeed it is a good handsom morsel to swallow ) why do you not then renounce that maxim of yours which is the immediate consequence of it , and necessarily resolves into it ? why will you whose pretensions are so high to reason act so directly against the laws of it , as to own that implicitly and by consequence which neither your head nor your heart will serve you to acknowledge in broad and express terms ? be a little more consistent with your own sentiments at least , if not with truth , and be not your selves a mystery , while you pretend not to believe any . if you do not care to own the principle , then deny the consequence , or if you will not let go the consequence , then stand by and own the principle . either speak out boldly and roundly that your reason is the measure of truth , or if you think that too gross a defiance to sense , experience , religion and reason too to be professedly maintain'd , then be so ingenuous to us , and so consistent with your selves as to renounce your maxim of believing nothing but what you can comprehend , since you cannot hold it but with that absurd principle ; and which is therefore a certain argument that you ought not to hold it . 6. and are you sure that you always do , i mean so as to act by it , that you hold it in hypothesi as well as in thesi ? do you never assent to any thing but what you can comprehend ? are there not many things in the sciences which you find a pressing necessity to subscribe to , though at the same time you cannot conceive their modus , or account for their possibility ? but you 'l say perhaps these are things of a physical and philosophical consideration , and such as have no relation to religion . true , they are so , but then besides that this visibly betrays the weakness of your ground , since if the incomprehensibility of a thing were a good argument against assenting to the truth of it , it would be so throughout , in the things of nature , as well as in the things of religion , i would here further demand of you why you are so particularly shy of admitting incomprehensible things in religion , why is it there only that you seem so stiffly and zealously to adhere to your maxim of believing nothing but what you can comprehend ? since there are so many inconceivable things , or if you please , mysteries , in the works of nature and of providence , why not in religion ? nay where should one expect to find mysteries if not there , where all the things that are reveal'd are reveal'd by god himself , and many of them concerning himself and his own infinite perfections ? and what deference do we pay to god more than man , if either we suppose that he cannot reveal truths to us which we cannot comprehend , or if we will not believe them if he does ? nay may it not be rather said that we do not pay him so much , since we think it adviseable to receive many things from our tutours and masters upon their authority only though we do not comprehend them our selves , and justifie our doing so by that well known and in many cases very reasonable maxim , discentem oportet credere . but as there is no authority like the divine , so if that motto become any school , 't is that of christ. 7. now 't is in this school that you profess to be scholars , and why then will you be such opiniative and uncompliant disciples as to refuse to receive the sublime lectures read to you by your divine and infallible master , merely because they are too high for you , and you cannot conceive them , when at the same time any one of your that is not a mathematician ( pardon the supposition ) would i doubt not take it upon the word of him that is so that the diameter of a square is incommensurable to the side , though he did not know how to demonstrate , or so much as conceive it himself . since then you would express such implicit regard to the authority of a fallible , though learned , man , shall not the divine weigh infinitely heavier with you , and since you would not stick to assent to things above your conception in human and natural sciences , why are you so violently set against mysteries in religion , whereof god is not only the authour , but in great measure the object too . 8. you know very well that in the great problem of the divisibility of quantity there are incomprehensibilities on both sides , it being inconceivable that quantity should , and it being also inconceivable that it should not be divided infinitely . and yet you know again that as being parts of a contradiction one of them must necessarily be true . possibly you may not be able with the utmost certainty and without all hesitation to determine which that is , but however you know in the general that one of them , indeterminately , must be true ( which by the way is enough to convince you that the incomprehensibility of a thing is no argument against the truth of it ) and you must also further grant that god whose understanding is infinite does precisely and determinately know which of them is so . now suppose god should reveal this , and make it an article of faith. 't is not indeed likely that he will , it being so much beneath the majesty , and besides the end and intention of revelation , whose great design is the direction of our life and manners , and not the improvement of our speculation . but suppose i say he should , would you not believe it ? if not , then you must suppose either that there is no necessity that either of the two parts ( which yet are contradictory ) should be true , or that though one of them be true yet that god does not known which is so , or that though he does know which is so , yet he does not deal faithfully in revealing that which is the right , all which are extravagant suppositions , and such as men of your sense and reason can never allow . but then if you say ( as you must ) that you would believe it , then i pray what becomes of your maxim of believing nothing but what you can comprehend , and why do you so stiffly plead the incomprehensibility of an article of faith against the belief of it , and why must there be no mysteries in religion ? i say in religion , where if any where our reason might expect to find things above its measure , unreachable heights , and unfathomable depths , and where god is not only the revealer ( as in the case now supposed ) but also the object reveal'd . for is it not reasonable to suppose that there are things more incomprehensible in god than in nature , and if you would receive an incomprehensible revelation of his concerning his works , how much rather ought you to admit the same concerning himself ? 9. and this gives me occasion to say something to you concerning the doctrine of the holy trinity . this great article of the christian faith you have a particular prejudice against and will not believe , and that because it so utterly transcends the force of reason to conceive how the same undivided and numerically one simple essence of god should be communicated to three really distinct persons , so as that there should be both a unity in trinity , and a trinity in unity . this however , as inconceivable as it seems , some will not yield to be so far above reason but that a rational and intelligible account may be given of it , which accordingly they have essay'd to do by several hypotheses . but i decline at present all advantage that may be had from them , or any other that may be invented to render this an intelligible article . you know i reason all along upon the contrary supposition , that those articles of the christian faith which we call mysteries are really incomprehensible , and only go to invalidate the consequence that is drawn from thence in prejudice of their belief . well then for once we will give you what you stand for , that the doctrine of the trinity is indeed utterly above reason . you have our leave to suppose it as incomprehensible as you please . but then you are to consider ( besides what has hitherto been discours'd concerning the nullity of the consequence from the incomprehensibility of a thing to its incredibility ) that this is a revelation of god concerning himself , and do you pretend to comprehend the nature and essence of god ? if you do , then your understanding is as infinite as the divine . but if you do not , then the incomprehensibility of this mysterious article ought to be no objection with you against the belief of it , since if it be , you must be driven to say that you comprehend the nature of god , which i hope you have too much religion as well as reason to affirm . 10. and indeed if we meet with so many insuperable difficulties in the search of nature , much more may we in the contemplation of its author , if the works of god do so puzzle and baffle our understandings , much more may they confess their deficiency when god himself is their object , and if we are not able to explain creation , or give an account how the material world issued in time from the great fountain of being , much less may we be supposed able to explain the eternal and ineffable generation of his divine and consubstantial world. but what then , shall we not believe it ? or rather shall we not say upon this occasion with the pious and ingenious mr. wesley , ineffable the way , for who th' almighty to perfection ever knew ? but he himself has said it , and it must be true . nay to go lower yet , if there be so many things relating to extension , motion and figure ( of all which we have clear ideas ) which we cannot comprehend , and there result from them propositions which we know not what to make of , with how much greater reason may we expect to find what we cannot understand in the nature of an infinite being , whereof we have no adequate idea . and indeed we meet with so many incomprehensibles in the school of nature that one would think we should be too much familiarized to 'em to think them strange in that of religion , and god seems on purpose to exercise and discipline our understandings with what is above them in natural things , that so we might be the less surprized to find what passes our conception in his own infinite essence . here then at least you may confess your ignorance , and that without any reproach to your understandings , which were indeed intended for the contemplation , but not for the comprehension of an infinite object . you need not therefore here be backward to own that you meet with what you cannot comprehend ( it would indeed be a mistery if you should not ) nor think it any disgrace to have your eyes dazzl'd with that light at the insupportable glory of which even the seraphin veil and cover theirs . 11. you may perceive by this that your denial of the doctrine of the trinity because of the incomprehensibility of it proceeds upon no good consequence , but you are also further desired to consider the very bad one that it naturally leads to . you refuse to receive this article because you cannot comprehend it , but besides that your reason for this your refusal is not good unless you could be supposed to comprehend every thing , even the deep things of god. pray consider what the consequence will be if you pursue your principle to the utmost , and conduct your selves intirely by its measures . will it not inevitably lead you to the denial of all religion ? this perhaps may startle you , but think again . will not this necessarily lead you to the denial of god the foundation of all religion ? for if you will not believe the trinal distinction of persons in the divine essence because you cannot conceive how such a thing can be , then may you not for the same reason refuse as well to believe the divine essence it self , some of whose incommunicable attributes , such as his self existence , eternity , immensity , &c. are as incomprehensible as any thing in the notion of the trinity can be . so that if you will but follow your measure from the denial of three you may be quickly brought to deny even one. so directly does your principle of believing nothing but what you can comprehend lead to atheism , and that with such swift and wide strides , that were it not for the assistance of the same expedient , your friends the deists would hardly be able to follow you . 12. and now sirs what do you think of your principle ? is it not a goodly one , and richly worth all the passion and zeal you have express'd for it ? you know very well that m. abbadie in his excellent treatise of the divinity of christ has shewn you that upon one of your grounds ( viz. the denial of that article ) the mahumetan religion is preferable to the christian , and indeed that you are obliged by it to renounce christianity and turn mahumetans . this truly was a home-thrust . but yet you see the consequence of your general principle reaches further , as leading your not only out of christianity , but out of all religion whether natural or reveal'd , even beyond deism , even into atheism it self . if it does not actually lead you thither the fault is not in the principle , whose connexion with that consequence is natural enough , but 't is because you are not so consistent with your selves as to follow it . and indeed 't is a great happiness that you do not , ( since if you were here better logicians you would be worse men ) though it would be a much greater , if for the danger of being more consistent with it you would be perswaded to lay it down . 13. and that you may be so be pleased further to consider , that though this principle of yours does not eventually carry you as far as atheism , because perhaps the horridness of the conclusion may be a counterweight against the force of the premises ( though you see it naturally tends that way ) yet there is very great danger of its leading you effectually into deism , that not being not accounted now-a-days such a very frightful thing . for as long as you hold that what is above human reason is not to be believ'd , and upon that account reject the christian mysteries , because they are above reason , you lie at the mercy of that argument that shall prove to you that these mysteries are indeed reveal'd , and that the genuin and natural sense of the sacred text declares for them . for if you once come to be convinc'd of that , you will then be obliged in consequence of your principle to renounce that religion which reveals such incredible things , that is the christian , which will be a shrew'd ( indeed an invincible ) temptation to you to throw up all reveal'd religion , and so to turn perfect deists . and i pray god it may not have that effect upon you . 14. but as to the parting with christianity that you will be further tempted to do upon another account . for when you have by your principle stript it , or i may say rather unbowell'd it of its great and adorable mysteries , it will appear such a poor , lank , slender thing to you that you will hardly think it considerable enough to be reveal'd as a new and more perfect , institution by god , or to be receiv'd as such by thinking and considering men. for what will such find so considerable in christianity ( especially as a new institution ) what so visibly peculiar and assuredly distinguishing , what that may infallibly set it above an humane institution , if it be once robb'd of its mysteries ? they may indeed think it a good plain piece of morals , and such as exceeds any other of a known humane composure , but how are they sure but that the invention of man may be able to rise so high , as to compose such a system as this , if you set aside its mysteries ? which therefore i cannot but look upon of all the things that are intrinsic to it ( for i do not here consider miracles ) as the greatest characters of its divinity . and some perhaps would be apt to think them such as without which it would hardly be thought worthy of reception ( especially as a new institution ) even with the help of miracles , which men are always ready , and not without reason , to suspect , when the matters for whose sake they are wrought bear not sufficient proportion to them . which they would also perhaps be inclined to think to be the present case . for what ( would they say ) is there in the christian religion that deserves so great ado , what that should ingage an omnipotent arm to introduce it into the world , by such mighty signs and wonders , if there be indeed nothing wonderful in it , that is , if you take away its mysteries . what cannot a good system of morality ( especially if only a second , and a little more correct edition of a former ) be communicated to the world without alarming heaven and earth , and giving disturbance to the course of nature ? and if christianity be no more , what proportion ( say they ) will it bear to its miraculous introduction ? and what will it be found to have so very considerable as either to deserve or justifie such an apparatus ? it must indeed be allow'd by all to be a good wholsom institution for the direction of manners , but what is there so very great and admirable in it , what that either deserves or answers to so many types and figures and prophetical predictions , what that so copiously sets forth the manifold wisdom of god , and the glory of his attributes , and the nothingness of the creature , and where are those deep things of god , that eye hath not seen nor ear heard , nor have enter'd into the heart of man ( a place which the apostle applies out of the prophet isaiah to the revelations of the gospel ) where i say are those profound things which the spirit of god only that searches all things could reveal , and which even now they are reveal'd the angels desire to look into . you 'l hardly find any thing of so rais'd a character in christianity if you devest it of its mysteries , which therefore may justly be reckon'd as the main pillars of it , without which it will have much ado to support it self . so that in short christianity not mysterious ( how fond soever a certain author is of such a religion ) will make but a very little figure in proportion to its pomp and external splendor , and indeed will almost dwindle down into nothing . 15. it may indeed even without the mysteries make a shift to subsist as a mere system of precepts , and rule of life , though even thus consider'd it will be greatly impair'd and suffer much disadvantage ( as wanting those convincing demonstrations of god's hatred of sin , and of his love towards mankind , and withal those indearing and perswasive arguments for their returns of love , gratitude and obedience towards him , which can only be deriv'd from the redemption of the world by the death and satisfaction of its divine undertaker ) but as a covenant of grace establish'd betwixt god and his offending and estranged creature it cannot possibly stand , but must fall to the ground . so that though the moral or legal part ( as i may call it ) of christianity may at a hard rate continue after the downfall of its mysteries , yet its federal part , and all that is properly gospel in it must needs be involv'd in the ruin and fall with them , that being all built upon the satisfaction of christ , as that again upon his divinity , which is therefore the very foundation of the christian religion , as m. abbadie has by variety of demonstration proved it to be . if then you would have that divine institution stand , and if you would stand fast in it ( both which i am willing to suppose ) have a care how you remove its mysteries , considering how fundamental they are to the building , and how great a share of its sacred weight rests upon them . but endeavour rather to remove your own prejudices , to mortifie your understandings , to study humility , and to restrain the too free sallies of your too curious and over venturous reason by still and silent reflections upon god's infinite greatness , and your own almost as great infirmities , by which one thought well pursued you will ( by the grace of god ) come to a better understanding of your selves than to reject any of his plain revelations merely because you cannot conceive them , and so leaving light and vision to the other life , will be content with other good christians humbly to believe and adore in this . 16. gentlemen , i beseech you seriously to consider what with christian charity and all due civil respect i have here laid before you , and if upon consideration of it you find any weight in it , to let it have its full force and effect upon you . which if you do i hope it may serve by the blessing of god ( to whom for that end i humbly devote this labour ) to convince you , or at least to put you upon such better considerations of your own as may. for i pretend not here to have said all , but to have left many things to the inlargement and improvement of your own meditation , considering the impropriety of doing otherwise to persons of your parts and learning , which i pray god to sanctifie and increase to you . whereby you may perceive that i am not against your making use of your reason . no , i would only have you reason rightly , and that you may do so would have you by all human methods to improve and cultivate your reason as much as you can , being well perswaded that as a half-view of things makes men opiniative , disputatious and dogmatical , so a clear and thorough light makes them humble and distrustful of themselves , and that the more cultivated and improved any man's natural reason is , the easier it will be for him to captivate it to the obedience of faith. post-script . since the committing of these papers to the press i have had the pleasure to peruse mr. whiston's new theory of the earth , for which extraordinary and truly great performance i return him all due thanks , and am very glad to see so great a master of reason and philosophy express so awful and reverential a regard to religion in general , and in particular to the sacred mysteries of it , against which both human reason and natural philosophy have been of late so abusively and profanely imploy'd . how far this ingenious and learned author makes good his great undertaking , or whether this or the former theorist be most likely to be in the right . i shall not take upon me to examin . i only make this observation from both their wonderful attempts that whether they are in the right or no , as to their respective accounts of things , yet they have at least gone so far and offer'd so fairly towards a true explanation of them , as to convince any competent and indifferent reader that the mosaiek records concerning the greater phenomena of creation and providence are not really of so desperate a nature as they were once presumed to be , but are in themselves capable of , and may perhaps in time actually have ( if they have not already ) a true natural solution . as for instance , a universal flood without a miracle , or that the world should be wholly drown'd in a natural way , or according to the laws of motion already settled , and by a train of causes already laid in nature , has been hitherto thought an incomprehensible , and accordingly an impossible thing . but now if these two mighty genius's who have undertaken to give a natural account of this stupendous revolution have neither of them pitch'd upon the very precise way and manner whereby it was brought to pass , yet i think it cannot be denied but that they have said enough between them to convince that the thing was naturally possible , and that a true natural account may be given of it , though they should be supposed not to have hit directly upon that which is so . that is , i mean , they have represented it at least as a conceivable thing , whether they themselves have had the good fortune to conceive of it exactly as it was or no. upon which it is very natural and no less pertinent to the concern in hand to make this further reflexion , that we should not be overhasty to pronounce any thing ( even of a physical , much less of a religious nature ) to be impossible , only because it appears to us to be incomprehensible . for besides that the incomprehensibility of a thing is ( as this whole discourse shews ) no certain argument of its impossibility , and that what appears incomprehensible to our understandings may at the same time be well comprehended by those of angels , not to say of wiser men , perhaps that which appears to us at present to be above all comprehension may in process of time and upon further reflexion and experience so brighten and clear up to our minds , as to be comprehended , or at least to be thought of a comprehensible and possible nature even by our more improved selves . for the incomprehensibility of a thing as such being no absolute affection or intrinsic denomination of the thing it self from its own nature , but only such as affects it from without and in relation to the present capacity of our understandings , there needs no alteration in the nature of the thing to make that comprehensible , which was before incomprehensible , a change in our understandings is sufficient , upon whose greater improvement alone an incomprehensible may become a comprehensible object . so that besides the nullity of the consequence from the incomprehensibility of a thing to its impossibility , even the principle it self from which that consequence is pretended to be drawn may be remov'd , by the present comprehension of what pass'd before with us for an incomprehensible proposition . upon both which considerations we are admonish'd to be very cautious how we conclude any thing in nature , much more in scripture , to be impossible , because to us incomprehensible . and 't is the very use mr. whiston himself makes of the latter of them in the conclusion of his excellent work , from which i think it worth while to transcribe a passage both for the advantage of the present argument , and the greater conviction of the reader , to whom , as well as to my self , it must be no little satisfaction to see the sentiments of so great an author concur with mine . the measure of our present knowledge ( says he ) ought not to be esteem'd the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or test of truth ( the very proposition almost in terms of my fourth chapter ) or to be opposed to the accounts receiv'd from profane antiquity , much less to the inspired writings . for notwithstanding that several particulars relating to the eldest condition of the vvorld and its great catastrophe's , examine'd and compared with so much philosophy as was till lately known , were plainly unaccountable , and , naturally speaking , impossible ; yet we see now nature is more fully , more certainly , and more substantially understood , that the same things approve themselves to be plain , easie , and rational . 't is therefore folly in the highest degree to reject the truth or divine authority of the holy scriptures because we cannot give our minds particular satisfaction as to the manner , may or even possibility of some things therein asserted . since we have seen so many of those things , which seem'd the most incredible in the whole bible , and gave the greatest scruple and scandal to philosophic minds , so fully and particularly attested , and next to demonstrated from certain principles of astronomy and natural knowledge ; 't is but reasonable to expect in due time a like solution of the other difficulties . 't is but just sure to depend upon the veracity of those holy vvriters in other assertions , whose fidelity is so intirely establish'd in these hitherto equally unaccountable ones . the obvious , plain , or literal sense of the sacred scriptures ought not without great reason to be eluded or laid aside : several of those very places which seem'd very much to require the same hitherto , appearing now to the minutest circumstances , true and rational , according to the strictest and most literal interpretation of them . vve may be under an obligation to believe such things on the authority of the holy scriptures as are properly mysteries ▪ that is , though not really contradictory , yet plainly unaccountable to our ( present degree of ) knowledge and reason . thus the sacred histories of the original constitution , and great catastrophe's of the vvorld have been in the past ages the objects of the faith of iews and christians , though the divine providence had not afforded so much light as that they could otherwise satisfie themselves in the credibility of them , till the new improvements in philosophy . and this is but just and reasonable . for sure the ignorance or incapacity of the creature does by no means afford sufficient ground for incredulity , or justifie men in their rejecting divine revelation , and impeaching the veracity or providence of the creator . with which weighty , and to the present purpose very pertinent words of this worthy author i seal up my own , and leave them both to the consideration of the reader . finis . corrections . page 176. line 22. after describe read its . p. 250. l. 11. r. confuted . p. 206. l. 17. after perfections , r. are as . p. 273. l. 1. r. proceeds . p. 287. l. 12. for as his vicar does , r. whatever his vicar may do . p. 289. l. 23. after or , r. as . p. 292. l. 9. r. scrutiny . p. 303. l. 17. r. christian. books printed for , and sold by s. manship at the ship in cornhil , near the royal exchange . a collection of miscellanies , consisting of poems , essays , discourses and letters ; in large 8 o. theory and regulation of love ; a moral essay in two parts : to which is added , letters philosophical and moral , between the author and dr. more . the 2 d. edition in 8 o. practical discourses upon the beatitudes of our lord and saviour jesus christ. to which are added , reflections upon a late essay concerning humane understanding . vol. i. the third edition , in 8 o. practical discourses upon several divine subjects . vol. ii. practical discourses upon several divine subjects . vol. iii. letters philosophical , moral , and divine , to the reverend mr. iohn norris , with his answers in 8 o. treatises upon several subjects : formerly printed singly , now collected into one volume , in 8 o. large . an account of reason and faith , in relation to the mysteries of christianity , in 8 o. large . these eight writ by the reverend mr. john norris , rector of bemerton near sarum . a treatise of sacramental covenanting with christ. shewing the ungodly their contempt of christ , in their contempt of the sacramental covenanting : with a preface chiefly designed for the satisfaction of dissenters ; 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(eebo-tcp ; phase 1, no. a34538) transcribed from: (early english books online ; image set 40498) images scanned from microfilm: (early english books, 1641-1700 ; 1203:13) the kingdom of god among men a tract of the sound state of religion, or that christianity which is described in the holy scriptures and of the things that make for the security and increase thereof in the world, designing its more ample diffusion among the professed christians of all sorts and its surer propagation to future ages : with the point of church-unity and schism discuss'd / by john corbet. corbet, john, 1620-1680. [11], 210, [4], 67 p. printed for thomas parkhurst, london : 1679. note written in manuscript on the verso of t.p., colophon, and preliminaries to the point of church-unity and schism discuss'd. 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pfs batch review (qc) and xml conversion the kingdom of god among men ; a tract of the sound state of religion , or that christianity which is described in the holy scriptures ; and of the things that make for the security and increase thereof in the world ; designing its more ample diffusion among professed christians of all sorts , and its surer propagation to future ages . with the point of church-unity and schism discuss'd . by john corbet . london , printed for thomas parkhurst , at the bible and three crowns at the lower end of cheapside . 1679. the preface . a disquisition concerning religion and the state ecclesiastical , wherein several parties are vehemently carried divers ways , whether right or wrong , according to their different interests or apprehensions , is apt to stir up jealousie , and to meet with prejudice in a high degree , and therefore had need be managed as advisedly as sincerely . it is humbly craved , that the present management thereof may find a favourable reception so far as it hath in it self the evidence of its own sincerity and sobriety . this treatise is not framed for a present occasion or any temporary design ; but insists upon those things that concern the church universally and perpetually . it aims at the advancement of meer christianity , and with respect to the common concernments thereof , it leaves the things that are more appropriate to the several parties and persuasions , to stand or fall . it ingageth not in the controversies of these times , touching forms of church government , but in any form such depravations or deficiencies are blamed , as hinder the power , purity , unity , stability , or amplitude of religion . nothing prejudicial to government , to the rights of superiors , and civil pre-eminences , or to decency , unity , and order in the church , is here suggested . sedition and faction are evicted to be a contradiction to this interest , which can hold its own only in those ways that make for the common good , both of rulers and subjects . our design carries no other danger than the more ample diffusion of true christianity , and the power of godliness among men of all degrees , and the surer propagation thereof to future ages . here be some things that are the vitals of christian religion , and cannot be removed ; and here be other things of conscientious or prudent consideration , and let these so far pass , as they are found clear and cogent . i had rather be charged with any defect or weakness than with uncharitableness , and therefore am ready to renounce every line , and every expression in this book , that cannot stand with true christian charity in the utmost extent thereof . let it not be taken amiss , that to obviate suspicion or prejudice i declare my self in the things here following . i am one aged in the ministery , and by reason of age and experience am not eager for any party , but mellowed with charity towards real christians of all parties . i have vehemently desired the union of the more moderate dissenters , with the established order by reasonable accomodation , as for others that remain dissatisfied about such union , yet believe and live as christians , i do as earnestly desire an indulgence for them within such limits as may stand with publick peace and safety . though i am cast into the state of nonconformity , yet i am willing to exercise the ministery under the present ecclesiastical government , if i were made capable thereof by the relaxation of some injunctions . my principle is for a closing with things that are good and laudable in any established government , and for a bearing with things that are tolerable . and the wisdom of the governours of the church will direct them to turn away from such principles , orders or practices , as tend to the ruine or the great indangering of any ecclesiastical polity that retains them , whilest the apostolick doctrine ( as it is now established in the church of england ) is maintained . the contents . chap. i. the nature of christianity and the character of true christians . chap. ii. of things pertaining to the sound state of christian religion , viz. holy doctrine . chap. iii. the ordering of divine worship sutable to the gospel dispensation . chap. iv. the due dispensation of gods word , or publick preaching . chap. v. the due performance of publick prayer . chap. vi. the right administration of ecclesiastical discipline . chap. vii . religious family-government . chap. viii . private mutual exhortations , pious discourse and edifying conversation . chap. ix . the prevalence of true religion , or real godliness in the civil government of a nation . chap. x. christian unity and concord . chap. xi . a good frame of ecclesiastical polity . chap. xii . of the corrupt state of religion , and first externalness and formality . chap. xiii . the sectarian and fanatical degeneration . chap. xiv . of the way of preserving religion uncorrupt . chap. xv. the enmity of the world against real godliness , and the calumnies and reproaches cast upon it considered . chap. xvi . religions main strength next under the power of god lies in its own intrinsick excellency . chap. xvii . religion may be advanced by human prudence ; what ways and methods it cannot admit in order to its advancement . chap. xviii . the interest of true religion lies much in its venerable estimation among men . chap. xix . the most ample diffusion of the light of knowledge , is a sure means of promoting true religion . chap. xx. the advantage of human learning to the same end . chap. xxi . the general civility or common honesty of a nation , makes it more generally receptive of real christianity or godliness . chap. xxii . the increase of religion is promoted by being made as much as may be , passable among men . chap. xxiii . the observing of a due latitude in religion , makes for the security and increase thereof . chap. xxiv . the care and wisdom of the church , in preventing and curing the evil of fanatical and sectarian error . chap. xxv . the advancement of the sound state of religion by making it national , and the settled interest of a nation . chap. xxvi . of submission to things imposed by lawfull authority . chap. xxvii . the surest and safest ways of seeking reformations . chap. xxviii . considerations tending to a due inlargement and unity in church-communion . chap. xxix . whether the purity and power of religion be lessened by amplitude and comprehensiveness . chap. xxx . factious usurpations are destructive to religions interest . chap. xxxi . of leading and following , and of combinations . chap. xxxii . the wisdom of the higher powers in promoting the religionsness of their people . chap. xxxiii . the churches true interest to be pursued by ecclesiastical persons . the conclusion , a book intituled , the interest of england in matter of religion , in two parts , formerly published by the same author . pag. 7. lin . 3. read service , pag. 19. l. 11. read whereas , pag. 27. l. 24. read so , pag. 28. l. 14. read is , pag. 29. l. 14. read regardable , pag. 31. l. 16. read this , ib. l. 18. read apposite , pag. 39. l. 14. read is able to make , pag. 41. l. 31. read affect , pag. 53. l. 19. read for the , pag. 59. l. 5. read face of , pag. 60. l. 12. read exercises , pag. 67. l. 3. read religions , pag. 71. l. 12. read sacraments , pag. 77. l. 3. read condescention , pag. 96. l. 22. read orall , pag. 99. l. 2. read rites , pag. 116. l. 13. read abasing , ib. l. 25. read noting , pag. 117. l. 25. read transform it into , pag. 121. l. 21. read levities , pag. 144. l. 21. read exalt , pag. 149. l. 20. read effected , pag. 150. l. 20. read smatch , pag. 157. l. 13. read exercise , pag. 162. l. 7. read vainly , pag. 163. l. 11. dele love , pag. 167. l. 9. read concerns , pag. 171. l. 3. read enemies , ib. l. 9. read regulation , ib. l. 19. read and , pag. 189. l. 6. read be not , pag. 202. l. 22. read and are withall . a tract of the sound state of religion , &c. chap. i. the nature of christianity , and the character of true christians . the names and titles , by which real christians are in holy scripture distinguished from other men , are not mean and common , but high and excellent , as , a chosen generation , a royal priesthood , a holy nation , a peculiar people , the first-fruits of gods creatures , the houshold of god , children of light , children of wisdom , heirs of the heavenly kingdom , and the title of saints , was one of their ordinary appellations . doubtless the true difference between them and others lyes not in mere names , but in some peculiar excellencies of quality and condition thereby signified . and so much is abundantly set forth in the several expressions of christianity , as , the regeneration , the new creation , a transformation in the renewing of the mind , a participation of the divine nature , the life of god , conformity to the image of the son of god , and such like . thus from the scripture stile it is evident , that true christianity is of an other nature then that carnal , formal , and lifeless profession , with which multitudes confidently take up ; and that in its true professors there must needs be found something of a higher strain and nobler kind ; and which indeed makes them meet for that holy and blessed state to come , unto which it leads them . it is indeed an excellent name and nature , the regenerate state and divine life , which is begun in the new birth , wherein the soul retaining the same natural faculties , is changed from a carnal into a spiritual frame , by the sanctifying power of the holy ghost , and the word of truth . in this change the mind is illuminated unto an effectual acknowledgment of the truth which is after godliness , as containing the highest good , and appearing in such evidence as makes earthly things to be seen ( what they are indeed ) but as dross and dung in comparison thereof . the will is drawn by the force of the truth , acknowledged to an absolute conversion and adhesion to god , as the great and ultimate object of the souls love , desire , joy , reverence , observance , acquiescence , zeal , and intire devotion . in this absolute conversion to god , is included the renouncing of all self dependence , and of that perverse self-seeking , which follows the lapsed state , and an unlimited self resignation to god , which is the only true self-seeking and self-love . for god having made our felicity immutably coherent with his glory , but subordinate thereunto , a true convert turning from poor , empty , nothing , self to the infinite god , exchanges insufficiency , poverty , vanity and misery for immensity , almightiness , all-sufficiency and infinite fullness ; and so he loseth self , as it is a sorry thing and a wretched idol , and findeth the blessed god , and self-eternally blessed in him . and forasmuch as all have sinned and fallen away from god , and cannot be brought back to him , but in the hand of a redeemer and reconciler , our religion stands also in the sensible knowledg of sin , and of our deplorable state under the power and guilt thereof , with an humiliation sutable thereunto ; and in a lively faith towards our lord jesus , the eternal son of god made man in the fulness of time , who gave himself for us to redeem us from sin and death to a life of grace and glory . which faith is the worthy receiving of him in the full capacity of a redeemer , the intire and hearty acceptance of the grace of god in him , the souls resignation to him , to be conducted to god by him , and the securing of all that is hoped for in his hands , with an affiance in his all-sufficiency and fidelity . this faith worketh by love towards god and man. for through faith we love god , because he loved us first , and sent his son to be the propitiation for our sins . and through faith we resolve , that if god so loved us , then ought we also to love one another . and this love eminently contains in it all the virtues of moral honesty towards men , as truth , justice , mercy , peaceableness , kindness , faithfulness , humility , meekness , modesty , and towards inferiors moderation , equity , and condescention , and towards superiors reverence , and submission . christianity is a root of true goodness that brings forth its fruit in due season , in the first place the internal and immediate actings of faith , hope and love , which may be called radical duties , as lying next the root ; then the inseparable effects thereof , such as are holy meditation and prayer among the acts of devotion towards god ; and among the acts of charity towards men , justice , fidelity , mercy , which are called the weightier matters of the law. and further , it shoots forth into an universal regard of gods commandments in all particularities , not slighting the lowest or remotest duties , which indeed cannot be slighted without the contempt of that authority , which injoyned the greatest and most important . the spirit of christianity is a spirit of wisdom and prudence , that guides in a perfect way . it sets right the superior governing faculties , and holds the inferior under the command and government of the superior . it awakens reason to attend to the souls great concernments , to mind the danger of temptations , the madness of depraved affections , and the mischief and banefulness of all sin . it is no inconsiderate , licentious , presumptuous , dissolute spirit , but strict , circumspect and self suspitious , solid serious and universally conscientious . it is pure ; grave , sober , shunning every unseemly speech , all foolish and light behaviour , and much more that which hath a filthy savour , and smels rank of impurity and dishonesty . it watcheth the motions of the animal life and sensitive appetite , and curbs them , when they are extravigant , and renounceth whatsoever things tend to vitiate the soul , and work it below its spiritual happiness . it is a spirit of patience , and of true rational courage , and of resolved submission to the will of god. it is above wordly riches and poverty , and glory and ignominy , and fleshly pain and pleasure . but self-conceit , excessive self estimation , asperity towards others , and domineering cruelty over conscience , is no part of the above-mentioned and commended strictness and severity . for as it hates flattery and base compliance with others in prophaness or lukewarmness , so it is ever qualified with meekness , lowliness of mind , peaceableness , patience , that it may gain upon others and win them to its own advisedness , steddiness , purity and soberness . this new nature , while it is lodg'd in the earthly tabernacle , is clogg'd with many adverse things , especially the relicks of the old nature , which cause much vanity of thoughts , indisposedness of mind , motions to evil , and aversations from good , and somtimes more sensible disorders of affections , and eruptions of unruly passion , and aberrations in life and conversation . the same divine principal is in some christians more firm , lively and active than in others , yet it is habitually prevalent in them all ; and it resists and overcomes the contrary principle , even in the case of most beloved sins and strongest temptations , and perseveres in earnest and fearful indeavours of perfecting holiness in the fear of god. and whatsoever degree of sanctity is obtained , it ascribes wholly to the praise of gods grace in christ , and the power of his spirit . christianity being known what it is , it may easily be known what it is not , and so the false disguises of it may easily be detected . forasmuch as it looks far higher than the temporal interests of mankind in the settlings of this life ( though it doth not overlook them ) it cannot be thought to have done its work in making men meerly just-dealers , good neighbours and profitable members of the common-wealth , for such may be some of them that are without christ , without the hope of the gospel , and without god in the world . moreover , it cannot lie so low , as in a bare belief of the gospel , and an observance of its external institutes , accompanied with a civil conversation . as for such as rest in these things , what are they more in the eye of god , than the heathens that know him not ? and wherein do they differ from them , except in a dead faith , and outward form taken up by education , tradition , example , custom of the country , and other such like motives . nor doth it lie in unwritten doctrines , and ordinances of worship devised by men , nor yet in curiosities of opinion or accidental modes of worship , discipline , or church-government ; nor in ones being of this or that sector party , nor in meer orthodoxality , all which being rested in , are but the false coverings of hypocrites . it is not the lax and easie , low and large rule , by which libertines , and formalists , yea some pretended perfectionists do measure their own righteousness , who assert their perfectness by disannulling , or lessening the law of god. in a word , it is not any kind of morality or vertue whatsoever , which is not true holiness , or intire dedication to god ; and therefore much less is it , that loose and jolly religion of the sensual gang , who keep up a superficial devotion in some external forms , but give up themselves to real irreligion and profaneness , and bid defiance to a circumspect walking and serious course of godliness . and now it is too apparent , what multitudes of them , that prophess the faith of christ , are christians in name only and not indeed . their alienation from the life of god , and their enmity against it , and their conformity to the course of this world in the lusts thereof , doth testifie , that they have not received the grace of god in truth . but christians indeed according to the nature of christianity above expressed ( which is now in them though not in the highest , yet in a prevalent degree ) do make it their utmost end to know , love , honour and please god , to be conformable to him , and to have the fruition of him , in the perfection of which conformity and fruition , they place the perfection of their blessedness . in the sence of their native bondage under the guilt and power of sin , they come to the mediator jesus christ , and rest upon him , by the satisfaction and merit of his obedience and suffering , to reconcile and sanctifie them to god , and accordingly they give up themselves to him , as their absolute teacher and ruler & all-sufficient saviour . having received not the spirit of the world , but that which is of god , they are crucified to the honours , profits and pleasures of the world , and have their conversation in heaven , and rejoyce in the hope of glory , and prepare for sufferings in this life and by faith overcome them . the law of god is in their hearts , and it is the directory of their practice from day to day , by the touchstone of gods word they prove their own works , and come to the light thereof , that their deeds may be made manifest to be wrought in god. they draw nigh to god in the acts of religious worship of his appointment , that they may glorifie him , and enjoy spiritual communion with him , and be blessed of him , especially with spiritual blessings in christ : and as god is a spirit , they worship him in spirit and in truth . it is their aim , care and exercise to keep consciences void of offence towards god and towards men , and to render to all their dues both in their publick and private capacities , and to walk in love towards all , not excluding enemies , and to do all the good they can both to the souls and bodies of men ; but those that fear god they more highly prise and favour . the remainder of corruption within themselves they know feelingly , and watch and pray , and strive that they enter not into temptation , and maintain a continual warfare against the devil the world and the flesh , under the conduct of jesus christ their leader , according to the laws of their holy profession , with patience and perseverance . in the midst of a crooked and perverse generation , they indeavour to be blameless and harmless as the sons of god , and to shine as lights in the world , and by the influence of their good conversation to turn others to righteousness . such is the character of those persons upon whose souls the holy doctrine of the gospel is impressed , and in whom the christian religion hath its real being , force and vertue . these are partakers of the heavenly calling , and set apart for god to do him service in the present world , and afterwards to live in glory with him for ever . these are the true church of god ( the church being here taken as mystical , not as visible ) and these are all joyned together by one spirit , in one body under christ their head , in the same new nature , having one rule of their profession , and one hope of their calling . these are a great multitude , which no man can number of all nations and kindreds , and people and tongues , yet hitherto not proportionable to the rest of mankind . and they continue throughout all ages , but in greater or lesser numbers , and more or less refined from superstition or other corruptions , and more or less severed from the external communion of the antichristian state , according to the brightness or darkness of the times and places wherein they live . chap. ii. things pertaining to the sound state of religion . and first holy doctrine . the advancement of the christian life , which hath its beginning in the new birth , being the great end propounded in this discourse , in reference to this end , the things here principally looked after are , the receiving and propagating of holy doctrine , drawn out of the pure fountain of sacred scripture ; the right administration of true gospel worship , by which god is glorified as god , and the worshippers are made more godly ; the due preaching of gods word , and dispensation of other divine ordinances by personslawfully called thereunto , for the conversion of sinners and edification of converts ; holy discipline truly and faithfully administred by the pastors , as the necessity of the church requires , and the state thereof will bear ; religious family government ; private mutual exhortations , pious conferences and profitable conversation ; the predominant influence of religion in the civil government of a nation , yet without usurpation or incroachment upon the civil rights of any , especially of the higher powers ; the unity of christians and their mutual charity conspicuous and illustrious ; and lastly , in order to all these intents a good frame of ecclesiastical polity . holy doctrine is the incorruptible seed of regeneration , by which the new creature is begotten . it is not here intended to represent a perfect scheme thereof , for it sufficeth to signifie that extracts thereof from holy scripture , are drawn out in the ancient catholik creeds , and in the harmonious confessions of the present reformed churches . nevertheless our design requires the observation of some most important things about the doctrine of salvation , as that there be first an earnest and hearty belief of the existence and providence of god , and his government of mankind by laws congruous to their nature , and of the immortallity of human souls , and of a life of retribution in the world to come ; which is the foundation of all religion . 2ly . right apprehensions of gods nature and attributes , more especially of his holiness comprehending as well his purity and justice , as his mercy and goodness ; that as he is ready to procure his creatures happiness , and refuseth none that come unto him , so that he cannot deny himself , and that he receiveth note but upon terms agreeable to his holiness . 3ly . an idea of godliness in themind not as shaped by any private conceptions , but as expressed by the holy ghost whose workmanship it is , that christianity in the hearts and lives of men may be the same with christianity in the scriptures . 4. the receiving of the great mystery of godliness , not as allegorized in the fancies of some enthusiasts , wherein it vanisheth to nothing but as verisied in the truth of the history , wherein it becomes the power of god to salvation ; and so not to sever the internal spirit of the christian religion , from its external frame , the basis whereof is the doctrine of the trinity in the unity of the godhead , and of the incarnation of the eternal word . lastly , soundness of judgment in those great gospel verities , that are written for the exalting of gods grace , and the promoting of true godliness , and the incouraging of the godly , in opposition to ungracious , ungodly , and uncomfortable errours , of which sort are these following truths . that the study and knowledge of the scriptures , is the duty and priviledge of all christians , that according to their several capacities , being skilfull in the word of righteousness , they may discern between truth and falshood , between good and evil , and offer to god a reasonable service according to his revealed will. that internal illumination is necessary to the saving knowledge of god , the holy spirit in that regard not inspiring new revelations , but inabling to discern savingly what is already revealed in nature and scripture . that man was created after the image of god in righteousness and true holyness ; and that in this state he was indued with a self-determining principle called freewill , and thereby made capable of abiding holy and happy , or of falling into sin and misery according to his own choice , and that god left him to the freedom of his own choice having given him whatsoever power or assistance was necessary to his standing . that the first man being set in this capacity fell from god , and it pleased god not to annihilate him , nor to prevent his propagating of an issue in the same fallen state , which would follow upon his fall ; but left the condition of mankind to pass according to the course of nature , being now fallen . that by the sin of adam all men are made sinners , and corrupt in their whole nature , and are under the curse of the law , and liable to eternal condemnation , and being left to the wicked bent of their own wills , are continually adding to their original sin a heap of actual transgressions , and so are of themselves in a miserable and helpless condition . that the lord jesus christ according to his full intention and his fathers commandment , hath made propitiation for the sins of the whole world , so far , as thereby to procure pardon of sin and salvation of soul , to all that do unfeignedly believe and repent . that man being dead in sin cannot be quickned to the divine life , but by the power of gods grace , raising him above the impotency of lapsed nature . that the culpable impotency of lapsed nature to saving good , lies in the fixed full aversation of the will , by a deplorable obstinacy nilling that good to which the natural faculties can reach , and ought to incline as to their due object . that the root of godliness lies in regeneration and inward sanctification . that god calleth some by the help of that special grace which infallibly effecteth their conversion and adhesion to him , without any impeachment of the natural liberty of the will. that whatsoever god doth in time , and in whatsoever order he doth it , he decreed from eternity to do the same , and in the same order ; and so he decreed from eternity to give that special grace to some , and by it to bring them to glory , which decree is eternal election , to which is opposite the pure negative of non-election . as for preordination to everlasting punishment it passeth not upon any , but on the foresight and consideration of their final abode in the state of sin . that the more common convictions , inclinations and endeavours towards god in persons unregenerate are good in their degree , and the ordinary preparative to a saving change , and they are the effects of that divine grace which is called common . that deligent seeking after god by the help of common grace is not in vain , it being the means to some further attainment towards the souls recovery , and it is regarded of god in its degree , and god doth not deny men further degrees of help , till they refuse to follow after him , by not using the help already given them , and by resisting his further aid . that god hath made all men savable , and though he doth not simply and absolutely will the conversion and salvation of all , yet he willeth it so far , and in such manner as is sufficient to encourage the diligent in their endeavours , and to convict the careless of being inexcusable despisers of his grace towards them . that there is an inherent righteousness , by which the faithful are truly named righteous , not only before men , but in the judgment of god himself ; and which can be no more without good works then the sun without light . that this is so perfect , as not to lack any thing necessary to the true nature of righteousness , nor to be maimed in any principal part thereof , though in respect of degrees and some accidental parts , it be imperfect . that the faithful cannot by this inherent righteousness abide the strict tryal of divine justice , but they are acquited from the guilt of sin , and their deserved punishment by the meer grace of god in christ. that christs righteousness is so far bestowed on believers and made theirs , that in the merit and consideration thereof they are freed from the curse of the law , and the condemnation of hell , are justified unto eternal , life and adopted to the inheritance of the heavenly kingdom . and imputed righteousness in this sense cannot be gain-said . that no faith is justifying , but that which works by love , and brings forth the fruit of good works . that the condition of the new covenant for the remission of sins and everlasting life is faith alone , not as excluding repentance and new obedience , but as excluding the works of the law , or legal covenant ; and this is no derogation from the freest grace . that the faithful keep the commandments of god and in some sense may be said to fulfill the law , that is not in the strictness of the covenant of works , but in the observance of duty without reserves , in the sincerity of love towards god and man , as the scripture saith , love is the fulfilling of the law. that obedience every way perfect is required of the faithfull as their duty , but not under the penalty of eternal death , yet under that penalty they are obliged to sincere obedience . that good works have relation to eternal life as the means to the end , in that manner , as the seed to havest , as the race and combat to the prize , as the work to the reward ; not according to equality or condignity , or merit strictly so called , but according to free compact or congruity . that the faithfull may be assured of their own justification by a true fixed persuasion , that excludes hesitation and suspense , and causeth holy security , peace and joy ; and that they ought to labour for such assurance , which ariseth partly from the divine promises , and partly from the sense of their own infeigned faith . that though godliness stands not in absolute perfection , yet it stands in that integrity of heart and life , an indubitable evidence whereof cannot be had without a very carefull and close walking with god , and continued earnest endeavours of perfecting holiness in his fear . that all human actions must have an actual or habitual reference to gods glory , and that all things are to be done in the best manner for that end . that notwithstanding the power of divine grace , which works mightily in gods chosen , whosoever will be saved must watch and pray and strive , and bestow his chiefest care and pains therein , and so continue to the end , and particularly in the constant exercise not of a popish , outside , formal , but a spiritual and real mortification , and self denial in continual dependance on gods grace , who worketh in us to will and to do of his own good pleasure . in the positions aforegoing , all nice , obscure , perplexed and unnecessary notions are avoided , and the plain sense of gospel doctrine is attended . this simplicity and plainess makes the truth much more intelligible , and less controvertible , where a multitude of nice terms and notions are vain and hurtfull superfluities , that muffle the truth , and cloud mens judgments and multiply controversies , and cause much confusion . chap. iii. the due ordering of gospel worship . forasmuch as divine worship , is the first and nearest act of piety , and aims immediately at the glorifying of gods name , and the keeping of the soul devoted to him , the due ordering thereof must needs be one of the highest concernments of true religion . whereupon such an order thereof must needs be most desirable , as hath most tendency to exalt the honour of gods name , and to advance the souls pure devotion . and doubtless that hath most tendency thereunto , which is most according to the nature and will of god. notwithstanding the fetches of mens wit in commending their will-worship , god best knows , what service will please him best , and do us most good . it becomes us , neither to contemn gods authority in the neglect of his institutions , nor to controle his wisdom in the addition of vain inventions . and this will bring us into the way of a reasonable service , most acceptable to god and profitable to our selves . in the fulness of time our lord christ , being to establish a more perfect way , than what had been before , lays this foundation , god is a spirit and they that worship him , must worship him in spirit and truth . accordingly he antiquated the old legal form , great in outward furniture and visible spendor , but comparatively small in substance and inward power ; and instituted an other of a far different strain , wherein the rituals and externals are few and plain , but their substance and inward power is great and mighty . and when he abrogated former things , which for their time had the stamp of divine authority , because they suited not with the gospel state , and were in a comparative sense called , carnal ordinances that were not good ; doubtless it was not his mind and will , that men should erect new frames of their own devising after the similitude of those old things , that are passed away . to worship god in the spirit after the simplicity that is in christ , according to the gospel dispensation , as it is most agreeable to the nature of the divine majesty , which is worshipped , and best fitted to glorifie him as god indeed ; so it is also most efficacious to make the worshippers more knowing in religion , more holy and heavenly in spirit and conversation , and every way more perfect in things pertaining to life and godliness . irreverence , rudeness , sordidness , or any kind of negligence in the outward service of god , is not here commended under the simplicity and spirituality of gospel worship . due regard must be had to all those matters of decency , the neglect whereof would render the service undecent ; such as are convenient places of assembling commonly called churches , comely furniture and convenient utensils therein , a grave habit not of special sanctity , but of civil decency for a minister , all which should not be vile and beggarly but gracefull and seemly ; likewise a well composed countenance and reverent gesture , is requisite in all that present themselves before the lord. sitting or lolling or covering the head , or having the hat half-way on in prayer , is among us unseemly , except natural infirmity call for indulgence herein : but laughing , talking , gazing about in our attendance on religious exercises , is no better than profaneness ; and to come into the congregation walking with our hats on our heads , is by custom taken for irreverence and incivility , and therefore to be avoided as offensive . all matters of necessary decency , are in their generals of the law of nature , and in the particulars to be ordered by human prudence . all natural expressions of devotion , as kneeling , and lifting up of the hands and eyes in prayer , are allowed by all sorts . we call them natural because nature it self teacheth to use them , without any positive institution divine or human ; and a rational man by the meer light of nature is directed to use them , yet not without some government and discretion . for herein nature it self is subject to some variety , and is in part determined and limited by the custom of several ages and countries , as for instance , in the prostration of the body in the act of adoration , in the wearing of sackcloth , and renting of clothes in time of great humiliation , which in former ages were sutable , and that according to nature , but not now adays in regard of the variation of custom . and i suppose that in this sense st. paul speaks against wearing of long hair as contrary to nature . but there hath been much controversie about such ceremonies as contribute nothing to the aforesaid necessary decency , and are no natural nor civil and customary expressions of reverence and devotion , but are of human institution and of a mystical and meerly instituted signification , and made visible stated signs of gods honour , and the immediate expressions of our observance of him , and obligation to him , and by some supposed to be not meer circumstances , but parts of divine worship ; and yet more especially if they be designed in their use , for that significancy and moral efficacy that belongs to sacraments , and made no less then the symbals of our christianity . it lies not on me to determine on either side in this controversie ; nevertheless it is easie to apprehend this , that it can be no danger nor dammage to be sparing in those things , which being at least doubtfull and unnecessary , have turned to endless strife and scandal between those that own the same doctrine of faith , and the same church communion . likewise it can do no hurt to reformed christianity , not to insist on that latitude in devised rites of worship , that will acquit the greatest part of the ceremonies used in the church of rome , from the charge of superstition , and which makes way for the oppressing of the churches , and the sinking of religion under a luggage of unprofitable institutions . to make any thing necessary and commanded of god , which he hath not commanded , and to damn any thing as forbidden by him , which he hath left indifferent , and to dread left god should not be pleased , unless we do somethings which we need not do , and lest he should be displeased , when we do somethings not forbidden , is no doubt the crime of superstition ; but it is not the whole extent of that sin . for it is no less superstition to feign god to be pleased with mens vain inventions , yea though they be not injoyned or observed as divine precepts ; and this also is , to teach for doctrines the commandments of men . and who are the greater controlers of gods wisdom , and usurpers upon his authority ? they that fear to do what god hath allowed , supposing it to be forbidden , or they that presume to add their own inventions for the bettering of his service , and make the omission thereof as criminal , as the neglect of divine ordinances ? doubtless it is a more tolerable superstition to be over solicitous and scrupulous , about the commandments of god , than to be over-confident and vehement in the unwarrantable or questionable traditions of men . human devices multiplyed in gods worship , ingender to much vanity and superstition in the zealous observers of them , and are apt to extinguish the inward life of godliness , as rank weeds choak the corn ; and they are commonly made a cloak to real ungodliness . and if some of them were first introduced with pious intention , yet they are commonly maintained and multiplied to serve a carnal interest . and they are the more easily entertained and observed , because it is easie to the flesh to buy out the inward service of god and the subjection of the inward man , by superficial bodily exercise . but the depretiating of these devices , serves to pluck off the mask of hypocrisie , made up of meer formalities , and to invigorate the life and spirit of true religion . to be the ministration of the spirit , is the excelling glory of the gospel ministration , wherewith a grave and sober decency and comely ornament doth well accord ; but excessive gaudiness , pompous and theatrical shews , various gesticulations , and affected postures , are vanities too much detracting from its dignity and spiritual majesty . chap. iv. the due dispensation of gods word . when our lord jesus ascended up on high , he gave gifts unto men , appointing and furnishing spiritual officers for the service of his kingdom , some extraordinary and temporary , as apostles , prophets , evangelists ; others ordinary and successively perpetual , as pastors and teachers . wherefore the interest of christianity lies much in a right gospel ministery , which is sutable and serviceable to our lords design , and the ends of his gospel . and it is a ministery , which is pure and uncorrupt , dispensing the truth as it is in jesus , whereby men are brought to sound faith and true holiness ; which is vigorous and powerful , apt to take hold of the conscience and reach the heart ; which is sollicitous and laborious , travelling in birth till christ be formed in the hearers and the man-child the new creature be born into the world ; which is assiduous and instant in preaching the word , by instruction , reproof and comfort , that as much as in it lies , it may present every man perfect in christ ; which comes with full scripture evidence and cogent reason , with solid matter in stile and language not negligent , much less undecent , yet not too curious and elaborate , but free , vehement , grave , serious and fit for the work in hand , which is not to tickle ear , but to break open the heart ; which is exemplary in faith , purity , charity , self-denial and contempt of the world ; and finally which is not mercenary , but naturally cares for the state of the flock , and accommodates it self thereunto , as its great charge and chief concern . and who is sufficient for these things , saith the great apostle ! doubtless much wisdom and grace is needfull , in an able minister of the new testament , and a workman that needs not to be ashamed . it being pre-supposed that he holds fast the form of sound words , and that he is throughly instructed in the mystery of godliness , which he is to impart to others , in the first place , his prudence will be concerned for the judicious management of the dispensation committed to him . a prudent dispenser of the word , will take care to deliver nothing to others , but what is very intelligible to himself ; and whereof he can make good sense , and render a reason to those that ask it . he doth not trifle with holy things , he shuns vanity and curiosity , and doth not ramble into impertinences , and cares not to utter any thing for ostentation . he hath in his eye the end of his ministry , and the usefulness and importance of what he hath to communicate , that ( as it said of the scripture from whence he takes it ) it may be profitable for doctrine , for reproof , for correction , for instruction in righteousness , that it may come home to the hearts and lives of men , and be fit to raise their attention by their own concernment in it . he considers withall what the hearers can best receive , that is , not what the flesh can well digest ( for then the most necessary truths must be forborn ) but that which carries its own evidence , to that it must be owned , or the gain-sayers must be self-condemned . and this is to prepare mens minds , and to make way for such harder sayings and stricter precepts , as must be manifested in due season . moreover the dispensation of the word of god should be , as the word it self is , quick and powerfull , and in all reason that is to be most esteemed such , which is most apt to be effectual to the end , for which god hath ordained it , which is to open mens eyes , and to turn them from darkness to light , and from the power of satan to god , that they may receive forgiveness of sins , and an inheritance among them , that be sanctified through faith in christ. that kind of preaching that hath most tendency to convince , direct and move toward this end , is without controversie the most powerfull . the pressing of doctrines with solid and cogent reason , provided they be made plain and obvious to the capacity of the hearers , appertains to this manner of preaching , and in a chief point therein . strong reason may be so delivered as to be too hard , and strong for plain people to receive and digest it . here condescention is a great duty , and perspicuity a great gift . but the bare evidence of reason doth not all . for to gain the will ( which is the man ) besides the judgment , the fancy and affections had need be gained . we find it the condescention of god himself in his word , to deal very much with these lower faculties , which belonging not to brutes only , but to men also , it is not brutish but human , to be moved by them in subordination to the judgment . even the most learned and prudent men , are found to take no small impression from them ; and therefore the most proper ways of soliciting and exciting them , are not to be neglected , much less contemned . now dry reason though strong enough , is not so fit to take the affections or raise the fancy . wherefore some other helps , among which there are comparatively little things , are herein used , as familiar expressions , apt similitudes , expostulations , lively representations , and such like ; to which may be added a voluble tongue , a moving tone , and taking gesture . and though much noise and action make not a powerfull preacher ; yet earnestness of speech and elevation of the voice , is not of little force , and especially with vulgar hearers , who being the greatest number in most auditories , are very regarnable . and truly the weight of the business requires due fervour . should the matters of life and death eternal be delivered without feeling , as by men half asleep ? and people's drowsiness doth no less require it . yea , possibly the apprehensions and affections of the common people may better be roused up , by a somewhat boysterous way of excitation ; which for this reason should not displease the learned or most judicious sort , who are in this case to consider not what would most affect themselves , but the greater multitude , who stand in greatest need of help , and whose souls are not less precious , nor redeemed with a lesser price , than the souls of the greatest scholars , and sages of this world . indeed much judgment and and circumspection is here called for , that all rudeness and homeliness of expression , all curiosity , levity and loathsom affectation , and all manner of undecency be avoided ; and that what is comely and congruous and apt to convince and move be used , and that nothing be overstrained . and in this matter self-distrust , if not too excessive , will do better than self-confidence and conceitedness . here it should be considered , that very worthy men may have some indecencies in voice and gesture , which they cannot well remedy ; and others , who are very usefull , and whose service in gods church could not be well spared , may be liable to some lesser mistakes and incongruities in expression , which critical hearers may discern , yet they hinder not the efficacy of the word . and withall let it be considered , whose work they do , that aggravate such weaknesses to make sport for themselves , and others to the contempt of gods ordinance . and for them that pour out scorn upon the most pious , serious , solid and profitable kind of preaching , and make ridiculous representations of it to the world , because it suits not their seeming wisdom ; i am rather inclined to lament their folly , then to emulate their wit , or envy their applause with some men . we read that the wise preacher sought out acceptable words , that is words pleasing to edification , that would reach home and were piercing as goads and nails . the preachers inward feeling of what he speaks , hath a secret force to cause his words to be felt by others , and what comes from the heart is aptest to go to the heart , by a sympathy in the spirits of men . and that any should speak of seeing and feeling in some sort , the things that are written in gods word , will not seem strange to them who have tasted that the lord is gracious . the powerfull dispensing of the word depends chiefly on the assistance of the holy spirit , though both natural and acquired parts , and the industrious exercise thereof be likewise necessary . for which cause the spiritual man hath unspeakable advantage of the meerly natural man in this service . the special presence of the spirit with him and the grace of god in him , causeth him to speak in a strain more apposite , and sutable to the forming of the new creature . yea , such illumination and conviction and tast of heavenly things , as proceeds from a more common , or less than regenerating grace , will do more in this business with less abilities of art and nature , than far greater abilities in those kinds can do by themselves alone . the common sense of the faithfull , is a witness to the truth hereof . and it must needs be so , that he who hath some savour of the things of god , should speak more savorily of them , then he can , to whom they are tastless or unsavory . wherefore there is a spiritual kind of preaching not indeed opposite to rational , nor taken so to be by any that talk of it with understanding , though the assertors of it have been abusively personated , as holding such a dotage . they do not say , that the spirit shews any thing about the sense of scripture or divine matters , which is not consonant to right reason , or that whatsoever is darted into their mind , is to be taken for an irradiation from the holy ghost , or that any may presume upon the spirits immediate help , in the neglect of rational search and study . but their meaning is , that as heretofore in extraordinary persons there were extraordinary inspirations ; so there have been , are , and always shall be , the ordinary teachings and inspirations of the spirit ; in regard whereof it is stiled in scripture the spirit of wisdom and revelation , which teaching as all the faithfull stand in need of , so more especially the ministers of the gospel ; and that this divine assistance doth elevate , or heighten the gifts of nature and learning , and guides us to sound reasoning , yea , and sometimes brings things into the mind without previous reasoning , yet rational and found to be so upon due scanning . there is no great evidence in reason , that st. pauls demonstration of the spirit and power , is to be restrained to the miraculous confirmation of his doctrine , or any extraordinary gift ( though that sense be not excluded . ) for the contexture of his discourse in that chapter , sets forth a certain faculty , perceptive and expressive of the things of the spirit of god , belonging unto spiritual men as such . and they are no fanaticks , that to this day own the more common interpretation of the words , namely to preach from the special help of the illuminating and quickning spirit , with a lively perception and feeling of the things that are delivered . but whatsoever the meaning of those words be , verily they are besotted with reason , that in the pride thereof regard not this illumination from above , and scoff at those that look after it . to preach christ is the matter of this dispensation , and to preach moral duties is not extraneous to the preaching of christ , but comprized under it . yet it must be acknowledged , that morality in its best estate ( as it is vulgarly taken for temperance and righteousness towards men , and other vertues of that rank , as proceeding from a meerly natural principle , which an aristotle might describe in his ethicks ) is far below christianity . for it is found in many that are alienated from the life of god , and lead meerly by the spirit of this world . but this name may be given to some higher thing , as first , to the whole observation of gods moral law founded in our creation , and that not only in the outward work after a common manner performable by the unregenerate , but in a duemannerfrom a right principle to a right end , that is from the love of god unto his glory . and in this sense we acknowledge that it is a great part , but not the whole of the christian religion ; nor indeed the whole of morality taken not vulgarly , but theologically , and that in its full extent . for so taken , it is no other then the conformity of our minds and actions to god and his laws , and faith in christ , is a main part thereof . indeed to preach christ , is to preach the whole duty of man , and more especially those duties that are consequent to , and founded in our redemption ; as also to set forth the whole mystery of the gospel , which is the ground and reason of our duty . for god was in christ reconciling the world to himself , and accordingly hath ordained the ministery of reconciliation , by which there is made known the lapsed and lost estate of mankind , the abundant grace of god in christ for their recovery , remission of sins , and free justification through his righteousness , regeneration and inward sanctification , the inhabitation of the spirit in believers , and their mystical union with christ , their living by the faith of him , and deriving of spiritual life and strength from him , and growing up into him , till they be filled with all the fulness of god in him , their spiritual warfare and conflicts between the flesh and spirit within them , their temptations , desertions and renewed consolations , and the earnest and sealing of the holy spirit given unto them . surely these are fit subjects to behand led by a gospel preacher , though the preaching of these matters or of many of them , is by some called canting and phrase divinity ; yet they are the sacred expressions of the holy ghost in scripture . and dare any say they are but a sound of words without matter agreeable to the stile ? no , they are real and deep mysteries , and intelligible to them that obey the truth . it is heartily here asserted and earnestly contended for , that the gospel calls us as much to vertue as to glory , and that its true intent is to reduce us to a holy life : yet withall , the counsel of god therein is to set forth the glory of his free grace , the all-fulness of jesus christ , and the mighty working of his spirit , and the wonderfulness of salvation through him , to the intent that we might glory , not in our selves but in him , who of god is made unto us wisdom , righteousness , sanctification and redemption . and indeed , who do more powerfully and successfully preach christian duty , than they that most insist on this unspeakable grace , and lay open the treasures thereof ? the love of christ is so to be spoken of , as to beget in us a love towards him , not imaginary and conceited , but real and substantial , made good by an intire subjection to him . and therefore the doctrines of free grace and of good works are to be sounding together in our pulpits . what christ hath done for us is not to save us the pains of a continual mortification , and of the agony to be endured therein , and of aspiring to the most perfect state of holiness that is attainable . we are to live as strictly as if we were to be saved by the perfection of our own obedience . and indeed none lead more holy lives than they , that desire to be found in christ , and when they have done all that they can , rely wholly upon the mercy of god in him . it is most true that gospel mysteries do not lie in meer phrases , nor is new matter always brought with new forms of speech , nor are people much the wiser by having their heads filled with them . there are empty sounds and terms unintelligible , swelling words with windy notions , expressions that seem to draw deep , whose meaning is but shallow . there is a sollicitous stating of points with a seeming exactness , that is indeed weak and injudicious , and a niceness in distinguishing , which is but frivolous . many controversies much agitated are but a strife of words , and too great stress is often laid upon little fancies . and a greater mischief there is , that in cloudy language pernicious doctrines take shelter , and dangerous sects are known to hide themselves in this covert . and therefore he that doth his work rightly , will know the true significancy and import of what he utters . he vents not meer words , but sound matter and good substance ; for the souls of men are fed with solid sense and not with phrases . howbeit as touching expressions , there is a certain spiritual strain , which is most agreeable to the things of the spirit of god , and which as coming from life and spirit , is better discerned than described . there is a speaking , not in words which mans wisdom teacheth , but which the holy ghost teacheth . and though this more eminently took place in the apostles , and such other extraordinary persons , yet there is no sufficient reason to restrain it to them alone . st. paul may well be understood to speak of this as a gift received by them , that had received not the spirit of the world , but that which is of god , and as something suted to the perception and taste of all spiritual men . it doth not exclude the use of human wisdom , though the wisdom of the spirit sway in chief . for no doubt , even paul's human learning and prudence was herein serviceable , though in subserviency to the influence and conduct of the spirit . this spirituality of expression , is conformable to that of the spirit of god in scripture , though not confined to the words thereof . surely the mysteries of salvation cannot be better handled ; than in those terms in which they were first delivered , to wit , in scripture expressions , or others consonant thereto , solidly and pertinently used , and to call this canting , savours to much of that spirit , to which holy language is unsavory . without controversie , the strongest reason is of greatest force to gain the wills of men , to imbrace true religion . for that which crosseth sensuality , selfishness and all the depraved appetite of our lapsed nature ( as religion doth ) must needs have its greatest strength , next under the power of divine grace , in the force of right reason . but care and skill is requisite , that it be so prepared , offered , and set home , that it may be sutable to them that should receive it , and that the cogency thereof may so reach unto , and fasten upon their judgments , as to gain their wills . philosophical ratiocinations are too remote not only from low and dull capacities , but also from the greater part of them , that are competently apprehensive and intelligent , and so being too much estranged from them , they do not touch them to the quick . a familiar , natural , plain and obvious way of reasoning comes home to all men , and is most felt at the heart , and that by scholars themselves , though their intellect may be more delighted in more accurate or reserved speculations . scriptural preaching is indeed the most rational , as coming with such reason as is of greatest force with men in matters of salvation . for gods written word is a treasure of divine wisdom , that throughly furnisheth the man of god. besides , the infallible testimony thereof hath more authority , than philosophical reason , though sound and true , can have , upon christian hearers ; and it peirceth deeper and sticks closer . and arguments taken , and words spoken from scripture , wherewith the people converse dayly , are more easily apprehended and retained ; and so are more instructive , and every way more usefull than other reasonings . though numerous citations of sentences out of human authors be an unprofitable kind of ostentation ; yet the sentences of holy writ , which is the evidence of our christian hope , and the testimony of him , who is truth it self , are most effectual to edification . and whosoever is able to speak reason in divine matters , is to make a rational use of scripture : and if any quote it impertinently and absurdly , it is through defect of reason , and they would be as injudicious in their sermons without those quotations . but nice and haughty wits mostly cavil without cause , and charge profitable preachers with injudiciousness , meerly through their own vain curiosity and inconsiderateness . scripture quotations are sometimes used by way of allusion , or for illustration , not for strict proof ; and that which is brought for proof , if it be not full and cogent , yet it may add some weight , and then it is not abused . besides , if a passage be used in a sound and pious , though not in its proper sense , it is pardonable . it is fit indeed that in citing texts , we know their true import , and go more by weight than number , shunning impertinency and superfluity ; yet it is not unfit to note , that all sound and good preachers are not alike judicious , and those that are very solid may be guilty of some oversights : and 't is a bad matter that their ministery , which god hath owned and honoured with good success in his service , should be set at nought for a few mistakes ( perhaps more pretended than real ) about the sense of some scripture , when it is not applyed otherwise than the analogy of faith will bear , and nothing is defended but known truth . i have known a pious but strangely mistaken sense of a scripture sentence cast into the mind , and there fixed to have been the first occasion of seriousness in religion , to one that afterward lived and dyed a godly christian. now that which was causal in this conversion was the godly truth it self , which was written in gods word ; and the mistaking it to lie in such a sentence where it did not , being but accidental , was no hinderance . i do in no wise countenance the irrational use of scripture , but am sensible of the importance of good judgment and due care about the sense thereof : yet i cannot approve the scornful haughtiness of some men , who deride godly persons well instructed in the scripture , as having nothing but words and phrases and senseless notions ; either because they come short of scholar-like exactness , or because they speak of the things of god in a more evangelicall and spiritual strain , than these can well bear . in speaking , the best use of art is to speak to best purpose , and for that end , in divine matters to speak with greatest majesty and authority . and this is done not by ostentation of wit , by puerile and effeminate rhetorications , by a rapsody of flanting words , by starched speech , by cadency of sounds , or any too elaborate politeness , that please the shallow fancy , but by the evidence of reason set forth in a masculine and unaffected eloquence , that hath power over the wills of men , which are tough and knotty peices . perspicuity is a great vertue and felicity in discourse , for hereby what is offered gains attention , and enters the mind , and abides therein : but intricacy and obscurity is a bar to its entrance and entertainment . hereunto an easie and obvious method , evident coherence , and plainness of expression conduceth mainly . wherefore he that minds what he hath to do , is not careful by a more curious artifice to please the fancies of some itching hearers , but hath most regard to that composure , that makes most for a general benefit and edification . and for this cause as he would not multiply words without need , and become tedious ; so he would not be too succinct and close ; and by that means either too dark , or too quick to inform or effect the people . in vulgar auditories a dilating of the matter is most necessary , so that idle tautologies and prolixity be avoided : and it may be spread forth in such fulness and plainess of speech , as will not be unacceptable even to scholars , that are not wise in their own conceit . but the careless and confused speaking of incoherent and undigested matter , rudeness or baldness of expression is no part of this commended plainness , which is orderly , comely and weighty , agreeable to the majesty of gods word . a true preacher of the gospel rightly divides the word of truth , and gives to all their portion . he doth not make distinction , where the rule of faith makes no difference , nor doth he confound things , that ought to be distinguished . he is not partial towards parties for interest or affection . and so he doth not promiscuously justifie or condemn the evil and the good together on any side ; but as he accounts it an odious thing to rail upon one party in the ambiguous terms of false church , false worship , false ministry , idolatry , superstition , formality : so he accounts it no less odious , confusedly to inveigh against those of an other persuasion , under the no less ambiguous terms ( as they are now commonly used ) of hypocrites , pharisees , fanaticks , enthusiasts , separatists , humorists and such like . he is constant in preaching the word , instant in season and out of season . for in preaching frequently , he doth not do the work of the lord negligently , but duely feeds the flock , and that with better prepared food , than they use to bring that preach but seldom upon pretence of greater preparation . he watcheth over the flock with diligence , and naturally cares for their estate ; for he knows the worth of precious souls . he condescends to persons of low degree , and is concerned for the souls of the poor and simple and illiterate , as well as of the noble , rich and learned ; for he knows their redeemer paid alike dear for both . and however the proud and covetous judge , he doth not think it below him to intermeddle , for the reducing of the simple that go astray , and he seeks to recover them with gentleness and patience ; for he prefers the gaining of one soul , before all the preferments of this world . he earnestly looks after that , which some do little regard , to wit the seal of his ministery in the saving efficacy thereof on the hearers , and when he finds it , he makes it the crown of his rejoycing . and this seal he takes not to be their meer owning of sound doctrine , or following an orthodox party , much less their abounding in notions , their talking and outward guarb of profession ; but their new birth or their spiritual growth , the promoting whereof is the scope of his labours , and the dayly travell of his soul. chap. v. the due performance of publick prayer . prayer being a main part of gods worship and chief act of devotion , and such as doth accompany and sanctifie every other religious duty , and the publick management thereof pertaining to the work of the ministry ; its due performance must needs be of no small import to the increase of true piety , and no small part of the ministerial excellency and sufficiency . among spiritual gifts , i doubt not to number the gift of prayer also , and i judge they speak too low of it , that make it only a natural gift , or acquired by practice and imitation . much indeed may lie in natural parts , and observation and exercise , but not all ; for over and above these things , the spirit of christ presiding perpetually over his church sets in , and by a secret influence on men designed of god for this service , indues them with a peculiar aptness of knowledge and utterance , as well in prayer as preaching , for the edifying of the church . and some unsanctified persons being thus gifted , may preach and pray with a notable tendency to the saving of others , when themselves prove cast-aways . private christians also according to their measure , are partakers of this gift in much diversity of degrees , god giving to every man severally as he will. besides this , there is a special and saving gift , the spirit of prayer , and praying in the holy ghost , or by his gracious assistance in a holy manner , according to the will of god , which is indeed lively and powerfull , and apt to kindle a holy fervour in them , that joyn in the service so performed . and why that , which is performed in such a manner , and by such assistance , may not be called a praying by the spirit , i see no reason . they who thankfully acknowledge and bless god for so great a gift of his grace , do not intend thereby a miraculous inspiration , or an absolute infallible guidance of the holy ghost . much less do they think that their prayers are such dictates of the spirit , as would infer that the very matter and word● thereof , being written would become canonical scripture , to which is requisite not only an infallible spirit , but also an attestation thereof by the same spirit , sufficient to convince others . but this they maintain , that the spirit helps them against their indisposedness of mind , and deadness of heart , and manifold infirmities , and strengthens their faculties , and quickens their graces , and enlarges their desires , and elevates their souls , and brings things to their remembrace , specially the divine promises , yea , and in some particulars may guide the heart and tongue by a present immediate suggestion . for why must the spirit of god be thought to do less in exciting to good , then the devill ordinarily doth in prompting to evil ? and yet they are not to depend on the spirits immediate suggestion , for matter , words and method , without taking care or thought before hand . it is an ordinary and not miraculous assistance which they expect , and which is usually given according to mens preparations , and suted to their several capacities . the spirit of prayer is not confined to this , or that exterior frame or order of prayer ; but is ever found there , where the heart hath a due sense of the matter . a particular form , whether stinted or not stinted is not of the essence of prayer , but only its outward shape , and it pertains to it not as it is a sacred thing , but as an action in general ; and for that no action can possibly be performed but in some particular mode , this holy action cannot otherwise be performed . and whereas there are divers modes thereof , they may be used as they are congruous to the substance of the duty according to mens choice and judgment , unless they were ( as indeed they are not ) bound up to one by a divine determination . the lawfulness of set-forms is further evinced from the lords prayer , and other forms in scripture , and as much is owned by the general custom of singing davids psalms . wherefore to turn the back upon the publick prayers of the church , meerly because performed in this manner , is unwarrantable . and there is a● little warrant to restrain all publick prayer to a stinted liturgy , and leave no liberty at all to the ministers godly zeal and prudence . in this particular , the interest of true godliness will be much better advanced by moderation , than by contests and rigor on either hand . for it is very discernable , that the antipathy against either way , is mainly caused by the animosity and mutual opposition , between the parties of different persuasions and inclinations in this matter . they are too weak and ill-advised at least , if not humorous and self-conceited , that reject all sett-forms : and on the other hand to suppress the gift of prayer in our selves or others , is to sin against the grace of god and to hinder much good . the use of a set-form without an imperious restraint of prayer thereto , will obviate the objection of stinting the spirit , which means ( if there be any thing to the purpose in that phrase ) a suppressing or undue restraining of this spiritual gift , against which a caution is here given . in our addresses to the great god it concerns us to look well both to thoughts and words , that in both he may be sanctified by us , and glorified as god indeed . and in our publick addresses to him a more special care must be had , that nothing be uttered before him , that is unmeet to be offered to his dreadfull majesty . rude , clownish , and homely expressions , as also quibling , jingling , and all levity and trifling is very loathsome in preaching , but in prayer much more . affectation of words , curiosity and politeness becomes not the weightiness and awfulness of this duty . yea abruptness , obscurity , and all incongruity of speaking is to be shunned herein , as much as possible : and that only is to be used which is plain , clear , seemly , weighty , savory and affectionate . in like manner all indecency of voice , and gesture is to be watched against , as an offensive thing , and apt to expose the service to the derision of proud scorners . yet a seasonable elevation of the voice , or other apt expression of earnestness is not to be counted rudeness . sometimes a worthy man may not be aware of some uncomeliness in his tone , or in the posture of his countenance , or some other bodily gesture , by reason of the fervour of his spirit , in the duty joyned with inadvertency towards those exterior and lesser things . and sometimes an ill habit or custom is not easily broken off . these inconveniencies are prevented or redressed by a wariness of disposition , and a moderate self-distrust , and the actual observation of what is gracefull or uncomely in others . prayer is a holy converse with god , wherein an humble confidence , and son-like freedom of spirit with him is acceptable ; yet withall it calls for the greatest prostration of soul , and the deepest reverence and subjection . wherefore humbly to expostulate with god , is no sauciness . the whole current of the prayers of saints in scripture doth warrant it , and that not only now and then in extraordinary cases . indeed our ordinary concerns with god , are no less than the safety of our immortal souls , the pardoning of our great and numberless offences , the subduing of inveterate corruptions , our escaping of many deadly dangers , our victory over the adverse world , the powerfull presence of his grace , the light of his countenance ; as also the interests of his glory , and of his church and people , and of the world in general , that poor souls may be delivered from the power of darkness , and translated into the kingdom of his dear son ; all which are of the highest moment , and of themselves exceeding difficult ( though to god all things are possible ) and they all require vehemence and importunity , not as if god needed to be moved or stirred up , but that we may declare our selves duely affected . howbeit even the best things may be over-done , and this over-doing is the marring thereof . if in the expostulations of prayer , men shall utter perverse or frivolous things , or speak absurdly , daringly , or irreverently , they are highly culpable and guilty of abusing the most holy things , and of contemning the most glorious and fearfull name of the lord their god. our freedom of access to god and converse with him , must not be turned into an irreverent and presumptuous familiarity . those that are guilty of this rashness are worthy of great rebuke . but i-know well , that the spirit of luke-warmness and profaness , doth usually cast reproaches and scorns upon that zeal and fervency of spirit , that well becomes the servants of the lord , and labours to make the most accceptable , and profitable kind of prayer to seem ridiculous . it is against reason to think that the ministers of the present age , brought up under such eminent advantage for ministerial abilities , should not be able to speak to god in good and solid sense , in an orderly method , and in affective , grave and seemly language , as becomes the solemnity of gods worship . experience will justifie the sufficiency of serious , pious and painfull preachers in general , though the captious and curious , and such as love to cavil , have found fault , and despised the profitable endeavours of those , whom god hath owned . besides , the offences that are committed in this matter , proceed more from inadvertency and imprudence than from insufficiency , and may be corrected by care and causion , and good advice . and it is no vanity to suppose such a competency of prudence easily attainable by all those , that are competently qualified for this office. indeed it cannot be expected , but that some will be less able and less perfect than others in this performance , and that the same persons may not be alike perfect therein at all times : nevertheless , there is no such want of security , that the churches service will be well performed , if any prayer be used in the church besides a prescribed form. for who can doubt , but that persons of competent ability and prudence , may upon due incouragement be spread throughout a nation , in such an age of learning and knowledge ? and to say otherwise , were to disparage the reformed religion . and there is no just cause of doubt , but that an able minister may make use , either of a precomposed or of an immediately conceived form of words . yet in this matter there is great diversity of judgment and affection , even unto much prejudice and opposition . but the same minds might well be conciliated to both ways , if rightly ordered . the question is here supposed to be of the outward mode , in which two things are mainly to be regarded , to wit , that it be reverend and affective . such , as are best persuaded of a pre-composed form , and find it expedient for them , doubtless may rightly manage it to the edifying of themselves and others . for which end they must needs in some parts thereof make use of occasional variation and inlargement ( though premeditated ) as minding the more particular requiries of several times and occasions . but others by a habit of ready utterance and much exercise , are well prepared to pray by the immediate conceptions of their mind in proper and decent words , and can do it without any straining of invention , and with much freedom of spirit . no more is here spoken , that what impartial men will grant . and why should any forbid them that are thus qualified to use their gift ? but if any should be rash with their mouths , and hasty to utter any thing before god that is unmeet , they are subject to the discipline of the church to be censured for their errour . moreover heightened affections inlarge the heart , and open the mouth , and do not make a man at a stand for want of words . indeed astonishing affection or an extasie of spirit may put one to such a stand , but that rarely takes hold of any in a pubick performance . but a calm admiration and reverence of god , and seriousness and earnestness of address to him , doth not hinder but further ap●expressions . for the use of one constant form , it hath been pleaded that a stranger may thereby the better know how we worship god , and that the people better understand and remember that , to which they are continually used . but on the other hand variety and newness of matter , and words are more apt to quicken the affection , and perfect the understanding also , especially of the attentive , whenas under the constant rehersal of one thing , the faculties grow flat and dull . besides , in the use of this liberty and variety , the prayer being ordinarily the same for substance in the main , the vulgar apprehension and memory is help'd , by the sameness of the main substance and scope , and the affections are raised , and the understanding further edified by that which is new in the frame , and method and particular matter , and the peoples more particular variable concernments , are provided for by a more peculiar accommodation and respect thereto , as occasions vary . and by the received doctrine of faith , a stranger may be sufficiently ascertain'd of the substance of the worship to be celebrated . for a doctrine of a church governs its worship ; and it is well known , that one & the same tenor thereof will pass through the several congregations of a nation , that are not confined to a stinted form , yet combined in the same faith and order . and when all is said , that management and performance of this service is the best , that is most effectual to make the comers thereunto more perfect in knowledge , more devout and zealous towards god , more pious and blameless in their conversation , and every way more perfect in the divine life ; and it will be so acknowledged by them that are discerning and serious in the things of god. but to conciliate the minds of men diversly affected in this matter , and to prevent the inconveniencies , and to obtain the good of either way , a prescribed form and a free prayer will do best together , in reference to the churches peace and edification . chap. vi. the right administration of ecclesiastical discipline . the ministers of christ , and stewards of the mysteries of god are pastors of the church , and pastoral authority includes both teaching and ruling , and implies the peoples subjection in the lord to their doctrine and discipline . to bereave the church of discipline , is to leave it unfurnished of that means , which is necessary to the preservation of all orderly socities of mankind . it is to turn the garden of the lord , by plucking up the fence thereof into a common or wilderness . the power intrinsecal to this office , is not secular and coercive by temporal penalties , but purely spiritual ; which is in the name of christ , and by authority from him the chief pastor to watch over the flock , to encourage them that live conformably to the gospel by the consolations thereof , and to warn them that walk disorderly , and if any continue obstinate therein , to declare them unworthy of church-communion and christian converse , and to require the faithful to have no fellowship with them , to the intent that they may be humbled and reformed . as the discipline of all societies is to be regulated by their true interest and and chief scope , so is this of the church of god. now the christian church looks mainly to the honour of christ , and the glory of gods grace in him , and to the salvation of men , for which ends it was ordained . and consequently its true interest lies in the conservation and augmentation of true christianity or the power of godliness : but that church interest which is elsewhere fixed , and levelled to an other mark , appertains to a carnal and worldly state set up in the room , and pretence of this spiritual society . the churches true and proper excellency lies not in worldly splendor , opulency and power ; nor in outward rites and formal unity ; nor in the stability and amplitude of a meer external state : but in the inward light and life , in the unfained faith and love , in the purity and spiritual unity of believers , and in the security and advancement of this internal state , and of the external state in order to the internal . wherefore the right end of discipline is not to promote temporal glory , and opinions and formalities thereunto subservient , but the apostolick faith and worship , and the regeneration of the professors thereof , and their sincere devotion , godly unity , sobriety , righteousness , brotherly-kindness , and common charity , and all the vital parts of christianity : and to keep and cast out heresie , superstition , profaness , unrighteousness and all wicked error and practice , that tends to frustrate the designs of christs gospel : as also to prevent and remedy the causless tearing and renting of churches , and those alienations and animosities among christians , that proceed only from the wills and lusts of men . and the management hereof to this right end , is of far greater consequence , than any scrupulosity or preciseness about its external form and order . nay , if an external order could be proved to be primitive and apostolical , and were perverted and abused to inforce corrupt doctrines , scandalous and insnaring inventions and impositions ; and in a ceremonial strictness to indulge real profaness , and discourage true godliness , it were no other then the mystery of a carnal state under a spiritual name , having a form of godliness , but denying and suppressing the power thereof . the right end of discipline being such as hath been declared , it follows that its proper work is to incourage godliness , and to disgrace open sin . accordingly being rightly managed it admonisheth the unruly , casts out the obstinate , and restores the penitent . about these things it is active , watchfull and vigorous . what severity it hath , it exerciseth in correcting real scandals and gross breaches of gods law , and in maintaining the churches peace against those that cause divisions , and offences contrary to the doctrine which we have received , that is the doctrine of christ and his apostles . but it careth little for those matters , wherein the life and power of religion , and the churches peace and edification is unconcerned . much less doth it seek to quench godly zeal , and to hinder the necessary means of the increase of true godliness , or to afflict peaceable and pious christians by any needless rigors . chap. vii . religious family-government . in the time of the law the solemn dedication of houses was in use , the solemnity expressing that holy exercises should be performed in it , and that the houshold should be holy . in the first times of christianity , the scripture makes mention of churches that were in particular houses , teaching that christian families should resemble churches for piety and godly order . by family-godliness religion thrives exceedingly , and decays as much by the neglect thereof . by domestick instruction knowledge is much increased . for this private particular teaching is apt to be more heeded than that which is publick and general ; and persons are hereby prepared to attend with profit upon the publick preaching . good principles are infused , and impressions of good are made upon those that live under such government . and where much may not be wrought at present towards conversion , something may stick upon them , which may afterwards appear , when the grace of god shall visit them more powerfully . moreover national , and church reformation should here begin . nations will be wicked , and churches corrupt , while families remain disordered : but by the reformation of these lesser societies the larger are easily reformed , as the whole street is made clean , where every one will sweep his own door , which is but an easie task . it were most desirable that houses of eminent persons were exemplary in this kind , as it appears king davids was by that profession , i will walk within my house with a perfect heart , i will not know a wicked person , he that walketh in a perfect way shall serve me . but it is lamentable , that in so many families of professed christians of high and low degree , wickedness carries it with a high hand in drunkenness , swearing , cursing , open profanation of the lords day , in hatred of godliness , and contempt of gods ordinances : and that in many others free from debauchedness and open lewdness , there is no face , religion , no divine worship performed , no godly discipline , no instruction in the way of godliness observed . should any professing subjection to god , maintain under his charge and government an open rebellion against god , or at least a totall neglect of him ? should not god rule , where his servant rules ? wherefore it is the proper work of christian housholders in their several houses , to offer prayers and praises to god dayly , both morning and evening as the dayly sacrifice ; to sanctifie the lords day in prayer , singing of psalms , reading the scriptures and other holy books , in repeating sermons , instructing children and servants , and in taking account of their diligence and proficiency under the means of grace ; and this to be done not formally and customarily , but conscienciously in good carnest and to good effect . it is their charge also to hold a prudent hand over children in their minority , and not to indulge them in a course of idleness , sensual pleasure , or any inordinate liberty ; also to make intercession to god for those under their tuition , to allow servants time for secret duty ; lastly to purge their families of sinfull disorders , and to remove scandals , as carefully as the israelites cleansed their houses from leaven , at the time of the passover . as the religious care of superiors , so the submission and teachableness of inferiors is injoyned . children , servants and sojourners in godly families , being come into the lords heritage and portion , and under his special protection , and the dispensation of his grace , should not think it a yoke of bondage to live under such a discipline , and to be held unto such exercies ; but should improve the advantage and be followers of whatsoever is good and praise-worthy . and whatsoever imperfections they find therein , they should not malignantly aggravate the same , but bless god for the good , and consider the defects as the remainders of human weakness . chap. viii . private mutual exhortations , pious discourse and edifying conversation . it is also of great advantage when christian people are inured in the way of religious converse , and discourse for edification . for by this means they propagate the knowledge and love of the truth , and keep themselves in spiritual life and vigor , and daily building up one another on their most holy faith , advance heaven-ward . and it is as comely as advantageous . the royal prophet understood what was seemly and worthy of him in his conversation , and he saith , i will talk of thy commandments before princes and not be ashamed . is it not seemly for those that are risen with christ to speak of the things above , and for fellowtravell rs towards the heavenly kingdom , to mention the affairs of their own country ? it is also sweet and lovely , a partaking of that grace that was poured into christs lips , and it is pleasant to all such as savour the things of god. yea , are not converts bound by all means to seek the conversion of others ? we have received this holy commandment , let no corrupt communication proceed out of your mouth , but that which is good for the use of edifying , that it may administer grace to the hearers . indeed holy language proceeding from the mouths of scandalous persons or detected hypocrites is disgraced , and loseth its savour . if affectation and vanity appear therein , it hath not so sweet a relish . but this can be no disparagement to gracious words , which holy and humble men of inoffensive lives speak feelingly from the abundance of the heart ; and those that judge them hypocrites , god will judge . moreover , honest minds may be sometimes guilty of imprudence , and thereby occasion some disgust , and make that which is good and wholsom to be unacceptable and ineffectual . nevertheless t is a bad matter for any one from the baseness of some hypocrites , and the weakness of good christians to take occasion of pouring out contempt upon this godly practice . yea , whosoever gives a check to it , upon pretence of its unseasonableness and impertinency at some times , are not well advised for the interest of true religion , because for one that is overforward herein a hundred are too backward , and that among the wise and able , who might reap a harvest of much good , if they were not too shie or sluggish . the most have need rather of the spur than the bridle in this case . wherefore discretion will mind the season in which every thing is beautifull , and not inconsiderately force discourse , and run on therein when it will not be entertained , as in the set times of other mens sports or business : nor will it press any beyond due measure , and what they can well receive , lest that which in it self is precious become nauseous or untastfull . opportunity and leasure will sufficiently offer it self for set and solemn conference ; and besides this , there will be room almost continually to put in by the by , a word that may take effect . how forcible are right words ! it hath sometimes come to pass , that a short saying occasionally let fall upon a prepared mind , hath entred deep , and stuck close . yea , that which takes not much at present , may be remembred , and have its effect after a long time , and then be matter of much blessing and praise . the counsel of the wise preacher looks this way . in the morning sow thy seed , in the evening with-hold not thy hand , for thou knowest not whether shall prosper this or that , or whether they shall be alike good . whatsoever scornfull or careless men conceit hereof , the divine wisdom hath made it praise-worthy and precious . the tongue of the just is as choice silver , and the lips of the righteous feed many . and to good hearts this practice will not be burdensom , for they will recreate their minds herewith , as an holy divertisement and serious pastime , while others spend their leasure in that mirth and laughter which the wise man calls madness . chap. ix . the prevalence of religion or real godliness in the civil government of a nation . in christian states and kingdoms religion being gods interest , ought to have the preeminence in all things . and its preeminence is no incroachment upon the rights of the higher powers , but their establishment . god alone hath an underived and unlimited empire over man his creature . the people are primarily gods subjects , and then are subject to princes , as to his vicegerents , and obedience to him is the grand interest both of prince and people . none can doubt that god hath made his own glory , and mans salvation the supreme ends of government and subjection . and consequently , that is the best policy which gives these ends the highest place , and makes temporal advantages and the wellfare of the outward man subordinate thereunto . and this requires that the constitution give the highest regards to gods laws , and maintain their authority , and that the whole publick administration tend to the promoting of righteousness and true holiness , and to the suppressing of all unrighteous and impious practice . as it is the church's duty and honour to teach and command her children to do whatsoever christ hath commanded : so it is the proper work and chiefest glory of the magistrate , who is gods minister to defend the faith , and uphold the ordinances of the gospel , and to further the most lively and powerfull dispensation of them , and to incourage and command obedience to the divine law written in nature or scripture . in subserviency hereunto his power is to determine such things as are requisit in general , but in particular are left undetermined of god , and therefore called indifferent , and are to be ordered by human prudence according to the general rules of gods word . and for these ends the chief magistrate hath a supremacy in all causes , and over all persons , civil and ecclesiastical . but it is no diminution of his authority to remove from it things unnecessary , unprofitablē , and offensive in their use , and for their doubtfull nature apt to perplex the subjects conscience . and he is the general bishop of his dominions in a political sense , without any incroachment upon that authority , wherewith christ the king of the church hath invested spiritual pastors . as he is such an officer , it is worthy of his chiefest care to provide , and send forth able and faithfull dispensers of the word , that may teach the people the good knowledge of god , after the example of the good king jehoshaphat ; and to see that every one , who hath the cure of souls , be resident with his flock , and constantly instruct them by preaching the word , and catechizing them in the principles of religion ; and not to suffer pluralists to seise upon several congregations as a prey , to fleece but not to feed them ; to incourage laborious ministers , that watch for the peoples souls , as those that must give an account ; and strictly to injoyn the sanctification of the lords day , which was sanctified to the publick worship of god by the apostles of our lord , who were guided by an infallible spirit in setling this , as all other ordinances pertaining to christs kingdom , and was observed by the apostolick churches , and so hath continued in all ages , and in all places of christianity , and is conveyed down to us by as unquestionable tradition as the scripture it self . it is not of little moment to suppress , or at least to bring into disgrace whatsoever customs serve for nought , but to feed inordinate sensuality , and to make those that use them profane , vicious and licentious . there are frequented shews and pastimes well known , that increase unto all ungodliness , and may be called the devils ordinances . those that wish well to piety have an ill part to act , when they take upon them to defend some exercises , from which an extreem abuse is inseperable , and which are made a trade of gain arising from the impurity and profaness of them , and therefore are incorrigible , and can admit no reformation . the piety of any nation is not to be measured by formalities and opinions and uniformity in little things , but by substantial devotion , by solid zeal in the weighty matters of the law , and main concerns of religion , by righteousness of life , by sobriety , purity , modesty , by peace and concord with mutual forbearance in those differences that should not , and need not make breaches among brethren , by dutifulness in all relations , by industry , frugality , and by abounding charity that is full of good works . happy is that state where religious influence is predominant , where the pious and prudent bear sway , not by intrusion , but by lawfull admission ; also where it ariseth to that strength , as to carry along with it the affection and interest of a nation , not by setting up the faction of a few , but by making the generality , or at least the greater number of considerable men , some of them truly regenerate christians , and the rest orderly and well affected . one would think it were out of question , that it were more desirable , that religiousness should be in fashion , than open dissoluteness and profaness . for uncontrolled profaness will run down all religion . but when those that reach not the power of godliness indeed , come so far , as to take up an outward garb thereof , it is a great external advantage to true religion , and shews its prevalent influence on the publick state. if any should demur upon this assertion , by making it a question whether phariseim or profaness be the worser evil , let him know first , that profane and dissolute christians are notorious hypocrites , for professing to know god , when in works they deny him . besides phariseism is not simple insincerity , but a compound hypocrisie , wherein malignity and enmity against the power of godliness is the chief ingredient , it is a kind of strict externalness that seeks to destroy the inward life and spirit of that religion , which it pretends to own . i have no list to say that such malignity is less mischievous than filthy lewdness or debauchery . but the garb of strict profession here mentioned , is of another nature , and serviceable to the churches good , though we must continually and strictly charge all men to beware of resting in it to the ruine of their own souls . chap. x. christian unity and concord . all faithfull christians are members of one mystical body , having all one spirit , one lord and head , one faith , one baptism , and one god and father of them all , one hope of their calling , and one heaven to receive them all . their union and fellowship being chiefly mystical and invisible , their unity is far greater , than what outwardly appears to the world , and sometimes than what themselves can discern among themselves in particular , by reason of many inferior , yet very disquieting differences and discords . nevertheless it behoves them to provide , that it might appear as much as may be , what it is indeed , and that it be conspicuous and illustrious in the sight of men , by their walking in love and peace . unity is the churches strength and beauty , the honour of the faithfull , and an argument for the certainty of their most holy faith. it makes religion lovely , and draws forth blessing & praise from the beholders of it , and wins the world to a love and reverence of that piety , which makes the professors of it to live in brotherly kindness and mutual charity . but division is the church's weakness and deformity , the reproach of christians , and a scandal against christianity , and an objection put into the mouths of infidels against the faith , and an occasion of stumbling unto many . in the present divided state of religion , each party is apt to appropriate godliness to themselves , or at least to carry it towards others , as if they did so . and they , that are loudest in accusing dissenters of uncharitableness in this kind , are themselves as uncharitable as any others . it is true , that god hath a peculiar people , distinguished from all others by a peculiar character , but it is not confined to any party of this or that persuasion or denomination , that is narrower than meer christianity . and all true christians are to receive one an other , as god hath received them . indeed the best christians are to be best esteemed , and their fellowship is most desired . but if they should be severed from the universality and in a strict combination set up as divided party , it tends to the churches ruine : for a kingdom divided against it self cannot stand , and if the nobler parts of the body forsake the rest , the whole must needs die . christian concord doth not signifie an aggregation of things inconsistent , as the fellowship of righteousness with unrighteousness , the communion of light with darkness , the concord of christ with belial . to set up unity against piety , is a conspiracy against christ , who is king of righteousness , and to pretend piety against unity , is to oppose christ the prince of peace , whose kingdom is the reign of love in the soul : holiness and peace must kiss each other , and as inseperable companions walk together . it is the unity of the spirit we are charged to keep in the bond of peace : but concord in any external order without fellowship in the divine life , is not the unity of the spirit , which is to partake of the same new nature , and to walk together in the same holy way . this is far more excellent than the greatest compliance in matters of meer external order , and consequently much more regardable in our estimation and reception of persons . though to meet in one place , be not of so great importance as to be joyned in one spirit , yet it must not be counted a small matter . the unity of faith and love is much concern'd in the unity of church communion : it will be a matter of some difficulty for them to live together in love , whom one church cannot hold . church divisions commonly divide affections , and draw men into parties and divided interests , and make them seek to strengthen their own party , by weakening all others , to the great dammage of true religion in general . for which cause the unchurching of churches and renouncing of communion with them that are sound in the doctrine of faith and sacrament , and in the substance of divine worship , should be dreaded by all sober christians , yea , all unnecessary distances should be avoided , least they lead to greater alienations , and direct enmities and oppositions . those churches that cannot hold local communion one with another , by reason of differences that destroy not the essentials of christianity , should yet maintain a dear and tender christian love one to another , and profess their owning of each other as churches of jesus christ , and should agree together upon certain just and equal rules , for the management of their unavoidable differences , so as may least prejudice charity and common good , and least harden the ungodly and grieve the weak or dishonour god , or hinder the success of common , great and necessary truths upon the souls of men , amicably promoting the common cause of christianity , and every part thereof , in which they are agreed , and opening their disagreements to the people as little as they can . schism is an unwarrantable separation from or division in a church , and without controversie it is a heinous sin , and to be detested both for its exceeding sinfulness , and wofull consequents . but it hath been so disguised , and the odious name hath been so confusedly cast abroad , and so unreasonably and maliciously misapplied , that it is too slightly thought of , where it should be sadly laid to heart : for it is common with the strongest party , be it right or wrong , to call themselves the church , and to have no better name for others than schismaticks ; and so the reproach is but contemned by them that suffer it , and the sin it self is too little feared on all sides . but it is not a temporal law nor secular power , nor any prevalence of strength or interest , that makes a church ; and none of these things will excuse them from schism , that act uncharitably against their brethren , and obstruct the progress of the gospel , and the increase of godliness ; nor are they forthwith to be counted schismaticks , who cannot in all points observe the commandments of men , and cannot neglect to yield their help to the saving of souls , that would otherwise want due means of salvation , when god hath called them to that service , with a woe unto them if they preach not the gospel . for as much as all must dread the guilt of schism truly so called , let it be well considered , that ecclesiastical superiors are as much concerned to take heed of schismatical impositions , as the people are to shun schismatical recusancy and disobedience : as well the pastors wisdom as the peoples due submission , is here importunately called for . when superiors know how to command , and inferiors how to obey , things will go as well as may be hoped for in this our imperfect state here upon earth . as the peace of a corrupt state of religion is best assured by suppressing all conscientious inquiries into its decrees ; so the peace of the true church and of the sound state of religion , is most secured by the most perfect exercise of sound judgment and upright conscience in all its adherents . that church that claims to her self an infallibility , or challenges and obtains from her partakers an implicit faith in her determinations , without further enquiry , needs not fear the breaking of the bond of her peace , if she multiply constitutions and impose any devised doctrines and ordinances sutable to her own estate . on the other hand it is most evident that a rational conscientious and truly pious concord among such christians , as know and care what they believe , can never be procured without avoiding the imposition of things unwritten and unnecessary , in which it is morally impossible for men of sound faith and good conscience generally to agree . but when necessary things only are injoyned , their weight and truth will soon be known , and owned of all honest minds , or at least are most likely so to be ; and much sooner and easier than the weight , and truth of little and doubtfull things ; and by this means they would more easily move with joynt consent in one godly order , the matters of their difference being before hand taken out of the way . this moderate course being held , the union of unseigned faith and love will become a sure foundation of true christian concord with sound judgment and good conscience , and do that for the suppressing of schism in the right state of christianity , which implicit faith and blind obedience doth in false , corrupt and antichristian state. here it is mainly requisite , that those things that most promote or hinder the new birth and spiritual life , be by pastors and people universally most regarded ; and those that make little for or against the same , be looked upon as of little moment . and the truth is , when the greatest and weightiest matters are duely prized and most contended for , contentions about little things will soon expire . and if this course be taken , hypocrites will lose their advantages of seeming religious by zeal for those things , wherein religion doth not consist , and carnal designs and interests that now rend the churches , and trouble all things , would be defeated and abandoned . moreover to maintain peace , they that rule had need consider what mistakes and weaknesses are competible to true believers , and sometimes to the best and choicest of them , that they might not bear too hard upon them . and they that are ruled must consider that the best polity or constitution , so far as it is of mans regulating , hath defects and inconveniences , and affairs will be complicated ; and therefore they must not be too unyielding , but bear with what is tolerable and not easily remediable ( though they may not in any wise do a sinfull act , or omit a duty in the season of it . ) for by want of such forbearance , they may sooner destroy the good part than mend what is amiss . it is not seldom in such cases that men seek remedies , that prove worse than the disease . if the healing of breaches require an yielding or receding from what hath been stood upon , it should be on that part where equity and necessity declares it should be . it is not so easie for every christian to resolve what is right in many opinions and usages , as for those in power to omit the inforcing of them . unnecessary injunctions may easier be parted with , than mens judgments can be altered , or their doubting consciences well setled . this tenderness and forbearance is no lessoning of the church ' s honour and power . and a little diversity i● little things , cannot rationally move derisi●… in the irreligious , nor justly give scandal to any . but there be things of that slightness that an over-precise and importunate unifo● mity in them , may occasion contempt and suspition of hypocrisie or superstitious folly unity of faith and life is the glory of the tr●… church , and uniformity in external order is 〈◊〉 be indeavored with sobriety , and is best effecte● by cutting off superfluous institutions and lay ing no greater burden on the faithfull tha● things necessary . and this pacifick state may b● as well hoped as wished for , if the guides o● the church would seek the things of christ mor● than their own things . but alas , the usurpations and impositions o● proud and selfish men , even in pretence o● suppressing schism , have hindred christia● people from uniting in the true center of unity which is jesus christ , as set forth in the doctrin● of the apostles and prophets , and which 〈◊〉 the same yesterday and to day and for ever . in deed , they that prevail by power to advanc● their own devised ways , and crush disenters may make a desolation and then call it peace an● union ; but it is not the peace of christs kingdo●… divisions are caused by men of corrup● minds , and partly by the weakness of good men ascribing too much to their own apprehen sions and inclinations , and not considering th● condition of others as their own , nor minding the necessity and usefulness of lawfull compliance , or of mutual forbearance and discention . chap. xi . a good frame of ecclesiastical polity . the promoting of true christianity , and all the things before named pertaining to the sound state of religion , depends much upon a good frame of ecclesiastical polity . undoubtedly our lord jesus christ hath appointed spiritual officers to guide and rule his church ; and in the government thereof there be some things of divine right , and unalterable by the will of man ; and there be many things necessary to the support and due managment thereof , that are of humane determination as to the particulars . both kinds are liable to depravation and great abuse . things of divine right may be corruptly managed and perverted to wrong ends ; and things of mans appointment are sometimes not only ill managed , but ill ordained , as being wholly incongruous and perhaps pernicious to the right ends of goverment . now a good polity is the whole compages of things laid together in the fabrick of the church fitted and directed to promote the christian life , or the power of godliness , and to prevent or remedy the decay thereof . and the more notably and powerfully conducible it is to this end , it is by so much the more excellent . according to this rule , it hath most regard for sincere christians , and insists most upon their incouragement and the increase of their number , and it makes all its external orders and interests subservient to the prosperity of the church regenerate . the order wherein it excells , is an orderly management of those things , which are of divine command , in matter of doctrine , worship , discipline and conversation , in such manner as is most effectual for the obtaining of their ends , by such necessary rules of prudence , as are requisite in all human actions . it prefers purity and spirituality before external pomp , though it neglects not those necessary decencies and ornaments that should attend the service of god , according to the awfull regard that is to be had thereto , and the reverend demeanor to be used therein . it provides able ministers of the gospel , and that every pastor be resident with his own flock , and that he duly feed them , and labour in the word and doctrine , and that the people be not left in the hands of a mercenary procured at the cheapest rate . it provides by a liberal maintenance worthy endowments and priviledges , for that meet support and honour of the ministery , which is requisit to preserve the authority and reverend esteem of their persons and office ; yet it regulates the same as much as may be , to prevent ambition , avarice , sensuality , idleness , haughtiness ; that the worst of men may not be incouraged to aspire to its promotions , and that good men may not degenerate , and that the sacred name of the church may be held by a society of men , not carnal but truly spiritual . it is constituted as much as may be , to secure a succession of wise and godly pastors and teachers from age to age , which is the surest means of the church's perpetual good estate . it is not framed to uphold things only serviceable to a carnal interest , but to inforce things acceptable to god and profitable to men ; and to suppress whatsoever tends to defeat the power of the gospell , or disgrace the profession of it ; and to reform abuses impartially and effectually . according to the true end of ecclesiasticall authority ( which is for edification , and not for destruction ) it inlargeth the power of doing good , and restrains the power of hurting , as much as the ends of goverment will permit such restraint ; accordingly its greatest severity takes hold of the worst men , and the best are left most at liberty , and secure from unnecessary molestation . it is directed to the satisfying of the just and reasonable demands of conscience , which is a choice and tender thing , and therefore it is very tender of intangling and perplexing the same unnecessarily . it makes the pastors government truly pastoral , that is , not imperious and violent , but paternal , proceeding by exhortation and doctrine , and gentle instruction and love , and when correction is necessary , by the rod of discipline . it aims at the forming of mens minds , and the governing of their conversations by good and sound principles , and to make them , a●… much as may be , a law to themselves : yet a●… supposing the exceeding pravity of mans nature , and the infirmities of the best of men , i●… leaves not the safety of religion meerly to mens good dispositions and inclinations , bu●… by due restraints curbeth the remainder o●… mans perverseness . it seeks not to debase the people and de press their faculties , that they may be the more easily led captive by politick men at their pleasure ; but to ennoble them , as much as they are capable , and to advance their understandings to the best improvement ; and accordingly it takes care , that they may be throughly instructed in things pertaining to faith and godliness . in a word , it would make even the lowest and meanest of them not brutes bu● men ; and not meer natural men , but christians or spiritual men. the subject here described hath different degrees of excellency , as it is more or less answerable to its rule , and available to its end . but notwithstanding divers defects and errours , if that which is wholsom and good be predominant , it is to be esteemed a good constitution : yet the best is most desirable . of such consequence is the structure of ecclesiastical polity , that if it be naught , it hath a continual evil influence on all church affairs , and perverts the whole course thereof ; and the making of many particular good laws , or rules will not help it ; for in that case they are rendred almost useless . it is notably observed by a person of eminent worth . church government is a fort or castle , if traitors to the kingdom of christ get the possession of it , it were desirable , that the castle were ruin'd , and the christian religion left to support it self by the innate evidence of its own truth , than be forcibly maintain'd for contrary ends , and prove a mystery of ungodliness and tyranny . chap. xii . the corrupt state of religion ; and first externalness and formality . every kind of excellency in the present world hath its counterfit or false resemblance , which in things of a moral nature is the depravation or degeneration thereof . and so the true religion hath its degeneration which is destructive to it ; yet in this corruption of mankind is easily mistaken , and exalted in the room of it . it is a dead image of christianity without the inward life of christ , and the works thereof are dead works being not wrought in god. it is the dominion of the spirit of the world , and of unmortified lust under pretence of the rule of the spirit of god. it is a zeal of some unnecessary opinions and unprofitable observances , received sometimes from a more peculiar and private fancy , sometimes from the general custom and tradition ; or at the best , a zeal of orthodoxality , when that form of sound doctrine is not obeyed from the heart . it is a self-chosen godliness , and not of gods making , taken up to delude the conscience , and lift up the soul with high but ill-grounded hopes , and in the mean while to excuse it from that which is the root of the matter , the renouncing of the carnal life and all worldly lusts , and the obtaining of the spirit of power , love , and of a sound mind . and a life of purity , goodness , and impartial righteousness . the best of it is but a gloss or varnish of superficial religiousness , accompanied with a dead kind of morality , which hath its rise from education , or from complexion ( otherwise called good nature ) but springs not from the root of love towards god , and of a living faith in jesus christ. the several impostures , disguises and false pretences , by which men delude themselves , and abuse the world in this matter , are almost numberless : yet they generally fall into one of these two main currents of religious aberrations , either the political , popular and broad way of externalness and customariness , or the devious path of sectarian dissetledness and extravagancy . the more ample degeneration of christianity is the meerly formal , external and political state thereof , that hath prevailed far and near over the christian world. this externalness is very plausible and specious , but very consistent , and for the most part accompanied with a large indulgence to the flesh , and with much licentiousness of principles and practice , and it casts the mind into a deep forgetfulness of that which is spiritual , and substantial in religion . it is the common rode and broad way , because most obvious and easie to the carnal spirit of all sorts of men , who having some conscience of religion , gladly take up with a form , that with more security and peace they may deny the power thereof ; as also because it seems most servicable to superiors for shaping and swaying the consciences of inferiors to their wills , and to the ends by them designed . accordingly as it gets ground , it erects a frame of things which hath a shew of piety , unity and order , but is really an engine devised to destroy whatsoever may be truly called by those lovely names . when mens false and vain inventions rule instead of gods oracles ; when the truth of the gospel is mingled with such doctrines , institutions , and observances , as corrupt the purity , enervate the power , and frustrate the ends of the gospel ; when the misapprehension or misapplication of true doctrine depraves the mind , and begets a false notion of godliness or christianity ; when regeneration or true conversion is prevented , by being made in effect no more than civility , joyned with a dead conformity to the exterior part of the christian institution ; when religion is placed in an outside pharisaical holiness , in some bodily severity , and it may be in meer forms and empty shews , without internal and real mortification and devotion ; when the exterior ordinances of the gospel are retained , but used after another manner , than what becomes the gospel-church , or sutes the ends of gospel-worship ; when a sapless and fruitless generation of men are nourished in holy orders , who cherish the people in ignorance , profaness or lukewarmness , who shew them a way to heaven , that is smooth , broad and easie to the flesh , who serve , or at least spare the lusts of men , who humour the vulgar sort in rude follies , who give absolution upon formal and loose terms , and therewith a false repose to poor deluded souls ; when the great interest of churchmen is to promote superstition , blind devotion , and implicit faith , and to hold people in the chains of spiritual darkness , and in the pleasing bondage of carnal liberty , their consciences being in the mean time secured by the belief of certain tenents and articles of religion , and the devout observance of certain external ordinances ; when the policy of the church is contrived to maintain fleshly ease and pleasure , worldly pomp and power , and the chiefest glory of the ecclesiastical state lies in outward order , without inward life and spirit in sacred administration ; when the weapons of its warfare are not spiritual but carnal , sutable to an earthly and sensual state ; when submission to the wills of masters upon earth is called obedience , and their peaceable possession of wealth and honor is taken for the churches peace ; when concord in the unprofitable or hurtfull dictates of men is made to pass for the unity of the spirit ; when the constitution it self ( the general corruption of mankind being considered ) is found defective for the true end of government , and le ts loose the rains of depraved appetite , and by carnal allurements alienates the mind from the things of the spirit of god , and turns it after the pomps and vanities of the world , and serves the voluptuosness , covetousness and pride of its adherents , for which cause its yoke is easie to the sensual part of men , but it is scandalous to them that know the truth , and becomes a stepmother to the most serious and conscientious ; when these and the like things prevail , the christian religion is turned into another thing than what it is indeed , by men of corrupt minds , who serve their own lusts , and by the wisdom that descends not from above , but is earthly , sensual , devilish , square out to themselves , and those that live under their influence , a loose form of christianity not after christ , but after the course of this world . but this corruption is more or less enormous in different ages and countries , according to its greater or nearer distance from the times and means of purer knowledge . and a less corrupt state may be severed from that which is more grosly vicious and impure , and yet remain a degeneration in the same kind though in a lower degree . and let this be noted that in a degenerate state , the doctrines and institutions of christ may be so far retained , as to contain things absolutely necessary to christian faith and life , which may beget and preserve the vitals of christianity in them , that do not mingle with the other poisonous ingredients , or at least not in their full extent . yea , the degeneration may happen to be in a lower degree , and less pernicious , and perhaps only as a scab upon some part , and not overspreading the whole body of the church , and great multitudes therein may profess and practice the truth as it is in jesus . thus the judaical church in its corrupt state retained the vitals of true religion , which were a sufficient means of grace to them that escaped the pollutions of those times , and were not seasoned with the leaven of false teachers . chap. xiii . the sectarian and fanatical degeneration . the other deviation lies more out of the common rode of the generality of carnal gospellers , and this is usually stiled sectarian , whereof the particular by paths are numberless . but let this be noted , that whatsoever way swerves from the main ends of religion , and the great design of the gospel , is no other than a sect or faction , yea , though it spread so far and wide , as that they who walk therein , do for their huge multitudes presume to appropriate to themselves alone , the title of the catholick church . wherever the interest of a party bears sway to the detriment of the universal church , and the common cause of godliness , where inventions false or useless are made the necessary symbols of religion , there a sectarian interest bears sway , and the gaining of the secular power will not wipe off the blot of such a party . the name of sectaries may fit proud usurpers as well as blind zealots . this necessary proviso being made , it remains to speak in this place of the more incoherent , unstable , and ungovernable sort of sects . the root of the evil in this kind is commonly a heightened fancy , and complexional zeal bearing rule instead of sober judgment , and a more intellectual , spiritual and pure love . it shall suffice to set down some notable instances , for it were endless to recount them all . some have been so far transported with the hatred of church tyranny , and persecuting pride and cruelty , that they mind not the good of church unity , order and government ; and they run so far from implicit faith in the dictates of proud men , that themselves have proudly slighted the churches directive judgment , and all pastoral authority as a thing of no value , and have fiercely impugned it , as opposite to christian liberty . of the like strain are they , that upon pretence of higher attainments and greater spirituality have rejected external ordinances ; as the dispensation of the word and sacraments , and the publick ministery , and ecclesiastical discipline as low and beggarly rudiments , while they declare themselves hereby to be carnal , and vainly puffed up in their fleshly minds . some through abuse and mistake of divine promises concerning the spirits teaching , have forsaken the sure guidance of gods law , and betaken themselves to the uncertain intimations of providence , and the dangerous impulses of their own spirits , and pretended immediate inspirations , which are for the most part the delusions of an exalted fancy ; and sometimes they have really fallen under satanical impressions . because there is the fleshly wisdom of the carnal mind , that is enmity against god ; some have disclaimed reason it self as corrupt and carnal , and in the mean while follow their own wilfull imagination under the pretence of the light within them , and delight in things irrational and unintelligible , and render themselves uncapable of sound instruction . a fanatick fury hath hurried some under pretence of erecting the fift monarchy , to rend and tear kingdoms and nations , to attempt the dissolving of all government in church and state ; which is indeed the most ready way to subvert gods kingdom by the subversion of christian magistracy and ministery , and to dispossess the gospel of the territories it hath gained . some have proceeded so far in the pretended reign of the spirit , as to abrogate the external frame of the christian religion , and to turn the gospel history into mystical allegories , yet such as might be conceived and shaped in a vulgar fancy , and are low and despicable things in comparison of the great mystery of godliness , according to the historical sense of scripture . and which is yet worse , some have been so gross as to turn into an allegory the great hope of our christian calling , even the resurrection of the dead , and the life of the world to come , and so pervert the mysteries of the gospel into a mysterious infidelity and apostacy from jesus christ. yea , some perverting the high expressions of fellowship with god , and dwelling in god , and being made partakers of the divine nature and the like , have impiously talked of their begodded condition , and blasphemously intituled the most high and holy one , to their abominable extravagancies and impurities . and besides all these , some are perpetual seekers , having no fixed belief in the most important points . persons so far inlightened as not to see the necessity of a higher way than the common dead formality , and having some tast of spiritual things , and thereby raised above the general indifferency , and luke-warmness unto a kind of strictness , seriousness , and fervour of spirit in religion , yet falling short of true conversion , and especially if they be well conceited of their own gifts and parts and seeming graces , are apt to be carried away with a full gale of fancy into the gulf of these delusions . and a tincture of this contagion , though in a lower degree , may sease on some , who stand in the true grace of god , being deceived by a shew of purity and spirituality , and peradventure lying under the disadvantage of some insnaring occasions , which work upon the remainder of pride , levity , curiosity , and other corruptions , which the present imperfect state leaves in the hearts of real christians . and some of these may sooner fall into absurd opinions , than many that receive not the truth in love , who may easily abide among the orthodox , either because they do not concern themselves in religious inquiries , or because they are held by worldly advantages which stand on truths side . the fancy is sooner filled with notions and the affections thereby raised , than the judgment is well informed and the heart established in grace . hence proceed a sickliness in the souls appetite , a satiety of plain saving truths , and of sound wholsom preaching , a desire of novelty , self-conceitedness , pragmatical confidence , rash censures , partiality in hearing the word , a lessening of the pastoral authority , incroachments upon the pastors office , dividing principles and practices , and innumerable , inconveniences . moreover , well meaning people associated in a stricter profession , are apt to be sequacious of some leading persons among them , and some will follow the rest for company . and the high pretensions and heightened confidence of enthusiasts , is a kind of enchantment to bewitch those that unwarrantably approach to near them , especially such as are predisposed by temper or complexion towards enthusiasm . in these things men forsake the law and the testimony to walk by false lights , and to follow blind guides . the holy ghost bids us trie the spirits , and hath given us an infallible rule of tryal , and leaves us not to any unaccountable impulse or impression . the whole tenor of evangelical doctrine shews that the christian spirit is both pure and peaceable , that it doth not divide , break and scatter a christian people , but unites , heals and settles them , that it doth not overturn churches and civil states , nor inflame rulers against subjects , nor subjects against rulers , nor dissolve magistracy and ministery ; but that it turns the hearts of the fathers to the children , and the disobedient to the wisdom of the just ; and conciliates the minds of magistrates , and ministers and people of all degrees in righteousness and peace , which is the right and sure way of erecting gods kingdom . it doth not cancel reason , but maintain its interest in religion , as being under the power of god , and the great prop and proof of the christian faith. it is a spirit of judgment , and soberness , and suppresseth the wild dominion of the unruly imagination . it doth not turn men from humanity and civil behaviour , unto a surly and cynical pride , and fanatick melancholy and austerity ; but it disposeth them to all the duties of human life , and civil converse . but there must be heresies , and it is impossible but that offences should come . where the light of the gospel is broken forth , sectarianism and fanaticism is the devils after-game . so it sprung up in germany upon the birth of protestantism , so it sprung up in the primitive church upon the birth of christianity , in the gnosticks , and such like sectaries , and so it continues in our times . these irregularities and extravagancies are a great dammage , and reproach to a serious , zealous and strict profession , and it is a stone of stumbling before many . nevertheless the greatest and most dangerous degeneration from the sound state of religion lies not this way . the conceptions and motions of fanaticism , having a kind of spiritual strain though in a delusion , take not with the greater number whether of high or low degree , the learned or unlearned sort . and in case it seases on a greater multitude , it may trouble and unsettle a state , but it can never settle it self ; and if it domineer a while , its tyranny cannot hold , because it hath no foundation , and it can never obtain to be a national religion , because it is inconsistent with the stability of civil government . it s greatest mischief to a state is , that it may serve the designs of others to work out a more lasting misery . for which cause , the romish emissaries under a vizor have overacted this wild spirit , that by its confusion and anarchy , they might make way to introduce their own tyranny . but the more extensive , dangerous , and lasting depravation of christianity lies on the same side with popery , which is formidable indeed being founded in power and policy and suted to worldly interests , and to which mens innate propensions do generally more incline them . for that their fancies and affections are inveagled with its outward wealth and glory , and their consciences laid a sleep by its loose principles and lifeless forme of devotion . chap. xiv . the way of preserving religion uncorrupt . the truth and purity of religion lies in its conformity to its rule , which is gods revealed will or law , and its deviation from it , is its depravation . from this rule men are easily drawn aside , being inticed by their own vain imaginations , perverse inclinations , and carnall interests , to false ways and vain inventions . for which cause it behooves the zealous religionist to be carefull even to jealousie , that he be not imposed upon by himself or others , and in this care heartily and intirely to resign , and conform himself to the law of god. by such resignation and conformity he secures his own soul , and what in him lies the sound state of religion . it is here acknowledged , that what is written in nature is gods law , as well as what is written in scripture , and that natural revelation as well as supernatural is divine , and whatsoever is known of god by the light of nature in the matter of religious worship , is to be received as well as that , which is known by the light of scripture ; and the divine goodness is to be owned in both , though in the latter it hath appeared more abundantly , because therein is given us a full instruction in all things pertaining to gods kingdom , which in the other is not given . for the great mysteries of the gospel could not be known by nature ; and in things that could be known thereby , the light is but weak and glimmering , and not easily able to fix the heart therein , not so much for want of evidence in the object , as from the pravity of our mind , reason being laid asleep and all our faculties being sunk into the brutish life . what is the utmost capacity of that light among the heathens , is hard for us to define ; and though it be harsh to determine that they were all utterly and universally forsaken of god ; yet it is evident both by scripture and the lives of the gentiles , that gentilism was a very forlorn state . this is enough to shew the high favour of god toward the church in supernatural revelation , by which he hath not only instructed us in things supernatural , not otherwise to be known in this life ; but also more perfectly in the laws of nature , now transcribed into the books of the old and new testament , so that there is nothing of religion or morality that may not be found therein . besides the law of god written in nature and scripture , what certain and stable rule of doctrine , worship , discipline , and conversation , hath the church to walk by : that there can be no certainty or consent in meer or all tradition , or in the judgment of the ancient fathers , or the ancient practice of the catholick church , is so evident as needs no confirmation : and there can be no acquiescence or accord in the determinations of any visible , universal , supream power . for whereas all christians acknowledge the divine authority of the scripture , they neither do , nor ever did , nor will , unanimously acknowledge that there is such a power in being . and the main body of them that maintain'd such a catholick supremacy , cannot agree in what subject the same resides , whether in the pope , or a general council . and as several popes , so have several councils of equal amplitude and authority , often crossed one another ; and consequently some of both kinds must needs have erred : and it still remains a controversie undeterminable , which councils are to be received , and which to be rejected , unless the whole christian world hitherto disagreeing herein , will be bound up by the resolves of one party , that can bring no better proof than their own pretended infallibility : to all which may be added that an oecumenical council truly so called , or a representative of the universal church , was never yet congregated . wherefore let the faithfull rest upon the old right foundation , the doctrine of the prophets and apostles , whose infallibility is unquestionable . such being the fulness and perfection of holy scripture , which was given by divine inspiration ; and that for this end , that the man of god might be perfect , throughly furnished unto all good works , it must needs be safest in divine matters not to be venturous , without its warrant . they best secure themselves from error , who keep to that rule which is both perfect and infallible , some pretending to lay open the folly of the way which they call puritanism , affirm that the mystery thereof lies in this principle , that nothing ought to be established in the worship of god , but what is authorized from the word of god : indeed there are those of that denomination , who disallow whatsoever instituted worship is not so authorized ; but they are not so ignorant , as to suppose that all particular circumstances belonging to divine worship , which admit of endless variation , are defined in the word of god ; such as are those natural and civil circumstances without which , actions are not performable but they suppose a wide difference between these matters , ( such as time , place , method , furniture , &c. ) and those ordinances of religion which they take for parts of worship , as being made direct and immediate signs of honour given to god by their use : and all of this kind some do judge or at least suspect to be unlawfull , that are not of gods appointment . my design obligeth me to shun the intangling of this discourse with controversie , and therefore i write not either for or against the lawfulness of such uncommanded worship ; but it is sufficient for me to shew that the purity of religion is more safe by acquiescence in that only which god hath prescribed , than by addition of new ordinances of worship devised by men , who even the best of them may too easily deviate from the truth : and who knows not that too much yielding to mens devised forms and rights , which had a shew of wisdom , made way for the departure of so great a part of christendom , from the primitive christianity . all duties of the law of nature , may be clearly proved from scripture , though the particular instances thereof that are innumerable , and their infinitely variable circumstances cannot be there expressed . as for instituted worship , it is unquestionable that there is no such defect in those parts thereof that are of divine authority , as needs to be made up by the human addition of other new parts . and it is granted on all hands that there are things meerly circumstantial belonging to it , which are necessary in general , but in particular not determined of god , and must be ordered by the light of nature and human prudence , according to the general rules of gods word . none that know what they say in magnifying the written word , will teach the people not to rely upon impartial reason , which no true revelation did ever contradict . but we are so conscious of the weakness of human understanding , that in case of any seeming contrariety between scripture and reason , not to give the scripture the preeminence , we know is most unreasonable . is scripture liable to be perverted ? so is reason . is there obscurity and difficulty in the interpretation of scripture ? so in human ratiocinations much more . whosoever can apprehend right reason , can rationally apprehend gods written word , which is its own interpreter , and whose authentick interpretation of it self , we are inabled to discern by rational inferences and deductions , as well as the sense of any rational discourse whatsoever . and the evidence of gods testimony is much more effectual , than the arguments of human reason to command assent , and quiet mens minds and appease their contests . and if we yield not our controversies to be finally decided by this sacred rule , whither shall we go , or wherein shall we all be bound up ? the truth is , when men seek out vain inventions to please their own fancies , or to serve their own ends ; and find their devised ways condemned by gods word ; then they fall to derogate from its authority and sufficiciency , and talk much of the impertinency , and folly of those , that insist upon it , and cry up tradition , and reason , and that wisdom of man , that is but foolishness with god. when things will not be as well as they should , they must be as they may . there be some usefull truths and practices that may be too dearly bought , if purchased with the breach of the churches peace and unity , and the hazard of its whole estate . howbeit then is the best state of things , when the apostolick doctrine and discipline is the standardmeasure of all , and nothing is retained , but what is plainly agreeable thereunto . and the safety of pure religion lies in as through a reformation according to this rule , as the times will bear . let the severest reason that is impartial , weigh the following words written by one of a catholick spirit , and true to the interest of reformed christianity , touching our departure from rome . we should leave upon us no string or tassel of our ancient captivity , such as whereby they may take hold of us to pull us back again into our former bondage , but look upon our selves as absolutely free from any tye to them , more than in indeavouring their conversion and salvation , which we knowing so experimentally , not to be compassed by needless symbolizings with them in any thing ; i conceive it our best policy , studiously to imitate them in nothing ; but for all indifferent things , to think rather the worse of them for their using them , as no person of honour would willingly go in the known garb of any lewd and infamous persons : whatsoever we court them in , they do but turn to our scorn and contempt , and are more hardened in their own wickedness . wherefore seeing that needless symbolizings with them doth them no good , but hurt , we should account our selves in all things indifferent , perfectly free to please and satisfie in the most universal manner we can , those of our own party , not caring what opinions or customs , or outward formalities the romanists and others have , and may have had from the first degeneracy of the church . as for the word popery , it is not more odious than ambiguous among protestants . on the one hand some , that will speak hard words against it , have drawn it into so extreamly narrow a compass , as to place it in little more than a secular interest of power controverted between the pope , and the princes and prelates of christendom : and others that make it broader , are yet very tender , if not fond of many gross corruptions of the roman church . on the other hand some have extended it so far , as to disparage things good and laudable , and requisite , and ignorantly call by that name whatsoever they fancy not . nevertheless those useless and offensive things taken up by the papal church since the time of their known apostacy , both doctrines and customs , and that are theirs more peculiarly , may justly be called popish , though they were not imposed as apostolick commands , or means of obtaining pardon of sin , or of working grace . why should we be tenacious of their forms , to the scandal of those of our own belief ? how are we obliged or concerned to conform to their usages more than they are to ours ? have they any authority over us , or are they any way a rule unto us ? are not the holy scriptures of right both their rule and ours ? or can they upbraid us for departing from them in these at least unnecessary opinions and customs , unless they upbraid us upon those grounds which we have rejected , together with their usurpation , and and which if we receive again , we must quit protestancy it self ? this striving to come so near them whether tends it , but to reduce us again into that church ? for by all approaches to them , they are not drawn one step towards us , but are the more hardened , and still they rest unmoveable on the rock of their pretended supremacy and infallibility . the impurity of the romish church lies chiefly in its superstition and sensuality . in the grosser part of its superstition is manifold gross idolatry ; and any way of symbolizing with idolatry which is spiritual whoredom , should be dreaded by the chast spouse of chirst , as the retaining of such images as have been , and are apt to be made objects of religious adoration , and the making choice of the peculiar garbs and fashions of idolaters in their worship . moreover where the gross pollutions are avoided , if their pomp and train of ceremonies be retained , they will be apt to take up the heart of such as are busied in them , and to corrupt the worship of god , and make it a dead work and carnal service , and so the spirit and power of godliness will decay and die among the people by this means . sensuality the concomitant of idolatry and all gross superstition is likewise manifested in their devotions . of the israelites idolatry it is written , the people sat down to eat and drink , and rose up to play . sensual sports and pastimes are mingled with the devotions of carnal worshippers , as is notably seen in the popish festivals . and this makes the sensual part of men addicted to such a way . to pray a while , and then to play is the business of their sacred solemnities . but this course alienates the mind from true holiness , and tends to much profaness , and not only the piety , but the civility of a nation will hereby much abate . a church that would maintain the purity of religion , the power of godliness , had need have its solemn days of divine service distinct from the appointed times of carnal sport , mirth and jollity . chap. xv. the enmity of the world against godliness , and the calumnies and reproaches cast upon it considered . the security and increase of true religion is a matter of no small difficulty . the enmity against it is general and perpetual , in the first race of mankind it brake forth even to bloud , and throughout all ages it hath been propagated , & that with great rage , as well within as without the pale of the visible church . the adverse world knows not the new nature what it is , for it knows not god , whose image it is . the world is not only alienated from the life of god , but opposite to it by the antipathy of the carnal life , and so not only wants the true relish , but hath a strong disrelish of the divine and heavenly nature . moreover true christianity is a light , by which all things that are reproved , are made manifest ; and the world that lives in sin and loves darkness , hates the light , by which it is condemned , not only with an hatred of aversation , but of hostile persecution . nevertheless , the unregenerate sort of men in general , cannot and would not abandon all sense of religion , which is so deeply imprinted in human nature , and the form whereof may be acceptable even to corrupt nature . wherefore they own the name , while they hate the thing ; and keep up a shew and form thereof , while they deny the truth and power . and having a false apprehension of christ they adore him , while they trample upon his present members , that really bear his image ; and having a false idea of godliness , they honor the memory of the saints of former ages , while they vilifie those of their own times , in whom godliness really exists , which shews , that if christ and the former saints were now on the earth to appear what they were indeed , they would be no less hated and scorned than the faithfull that are now living . the manifold ways of destruction and misery wherein the wicked walk , though contradictory to each other , do all conspire in this enmity ; and godliness is put to conflict not with one sort of enemies , but with the various corrupt parties of the divided carnal world. yet worldly interests often make their advantages of christianity , and have their designs upon it , and complicate themselves with it in some external and accidential ingagements for a season , and then the enmity is restrained . and not a few , that fall short of regeneration , may be so illuminated and wrought upon , as not only to cease from malignancy and hostility against it , but to promote and strengthen its external interests . but for all this , the serpentine nature hath hitherto been more predominant in this lower world , and gods kingdom hath had far greater opposition , than assistance from the powers thereof . now we are noting the injury and despight that is done to godliness , the calumnies and reproaches , heaped on the serious professors of it to render them hatefull and contemptible , requires some animadversion . their adversaries set them forth as proud , froward , stubborn , false , rash , fierce , petulant , sullen , fanatical , hypocritical , censorious , pragmatical , unruly , schismatical , seditious , unpeaceable , presumptuous , selfish and such like . if we would judge rightly of these imputations , we are to mind many things , viz. the intrusion of hypocrites , the multitude of half converts , the great weakness of grace , and defect of wisdom in the greater part of sincere christians , and the imperfections of the best and chiefest of them . it is further to be considered that faults real or seeming , are more remarkable in strict professors than in any others , as spots in a white garment ; also that the common malignity will aggravate the same above measure ; likewise that the things , they are charged with ( were they truly charged ) are not peculiarly theirs , but the corruptions of the world in general ; and that some degrees thereof are found in all , in whom human weakness is found , and that they are less and in a lower degree in this party of men than in any other . add hereunto that the faults of some are commonly objected against all , and the sins of men not yet made perfect , are cast upon that holy and perfect way , which condemns those sins , and hath broken the dominion of them . moreover , when it is undeniable that this sort of men in general have renounced palpable dishonesty , injustice , filthy lewdness , wantoness , intemperance , luxury and other gross pollutions of the world , they are burdened ( according to the true method of calumniation ) with matter of suspition or evil surmise , as hypocrisie , self-conceitedness , fancicalness and secret pride , things mostly belonging to the hidden man of the heart ; or with spiritual wickedness , as envy , malice , bitterness , vain-glory , ambition , self-admiration and contempt of others , things of more close and covert nature , and as not easily proved , so not easily disproved where they are objected ; or with the ambiguous charge of schism , faction , turbulency , singularity , peevishness , perversness , obstinacy ; which opposite parties are continually casting upon each other , faults and duties , vertues and vices happening to be called by these names . and in this method of of accusation , the innocent are sooner injured than cleared , and slanderers do their work , for the reproaches are boldly cast abroad , and something sticks . but notwithstanding all the obloquie and calumny , the whole world may be challenged to produce an instance of any sort or sect of men , that have exceeded or equal'd the serious professors of the true christianity in things honest , and just , and comely , and usefull , and praise-worthy . it must not be exspected , but that during their imperfect state obliquities & aberrations will be found more or less in them , as they are more or less remote from perfection . but if true honesty and vertue be a reality and not an empty name , and if it be not perished out of the world , it exists and resides in them . howbeit in this way there are inevitable occasions of stumbling , not given but taken , and such fall thereat , as do err in their hearts , and have not known gods ways . the practice of true piety lying out of the common road , is misjudged as a kind of humorous singularity . to speak feelingly of divine things , seems folly or meer fancy to them , who have no knowledge or tast thereof in themselves . to express with zeal or vigor such things as seem to others incredible , though they be most true and excellent , is taken for madness . tenderness of conscience , strictness of life , servour of devotion , mortification and heavenly-mindedness , is by sensualists , formalists , and carnal politicians , judging by their own measure taken for hypocrisie , designing the applause of men , or some eminency and advancement in a party , or some other self-interest . a pious regard to the lesser as well as the greater commands of the law , and a dread of despising the least commandment , is commonly esteemed peevishness and needless preciseness . to distinguish between the holy and profane , the zealous and lukewarm , the carnal and spiritual in the visible church , and to judge of both sorts as they are , is a great offence to the world , for which the religious are thought to be proud , boasters , dispisers of others , uncharitable , censorious ; and formalists are magnified against them for their large charity towards all , which is indeed no charity , but indifferency in religion , not seldom accompanied with bitterness towards the godly . to speak as the scripture doth of a peculiar people , and as christ himself , of the fewness of gods chosen among the many outwardly called , is accounted the confining of godliness to a party , and the fancying of themselves to be the only people of god. now such arrogance is justly charged on those that place religion in narrow opinions , and platforms , and methods of their own chosing , and judge of all men as they are nearer or farther from them : yet nothing is surer than that god hath a peculiar people , who are comparatively a small number distinguished from the world by his own mark , which is no other than his own image in righteousness and true holiness . to discern a laborious , lively , faithfull ministery from that which is lazy , lifeless and deceitfull , and to regard the one and the other accordingly , to note the ignorant , foolish , profane and scandalous of that function , to contemn a vile person , and to honor them that fear the lord , to take notice of the serpentine seed , and to turn away from such , to abhor impiety , and to have no fellowship with the wicked in their evil deeds , provokes an evil generation that are hereby reproved and judged , and they raise an outcry against the godly as factious , unsociable despisers of government , makers of parties , and enemies to peace . to examin the doctrines , precepts , traditions , and customs of men by gods word , to use all just means to discern his will , and to choose to obey god rather than men , when their commands are contrary to his , is reviled for proud perverseness , contempt of ancient customs , and the authority of superiors , disobedience to kings and laws . to be zealous for gods honour , and the purity of religion , to be earnest and active in stopping the course of sin , and promoting piety and the means of salvation , and to be concerned for gods interest in the world more than the common sort are , make the religious to seem pragmatical , turbulent , and unpeaceable . not to run into the common excess of riot , nor to comply with mad mirth and jollity , offensive gallantry , or any extravagancy that is in fashion , is accounted stoical superciliousness and morosity . strictness of profession , seriousness and necessary preciseness of conversation seems to many to be the same thing with phariseism , wherewith the most conscientious are commonly most reproached , and so the hatefull name of christs worst enemies is cast upon his true and faithfull followers . wherefore it is worth the while to note who and what they were . it is evident from the gospel-history , that the pharisees were a strict sect , and in great reputation for seeming-holiness , no separatists from the jewish church , but of chiefest sway therein , and of great esteem among the rulers . they little cared for the ordering and government of the heart , and placed perfection in outward works , and in rituals more than morals , and chiefly in the ceremonies of their own devising , and the traditions of the elders , and in zeal for the corban or the churches treasure , and to these things they made the weightiest duties of the law give place . they wore broad phylacteries , and affected a proud reservedness and formal gravity . those fastings , prayers and alms-deeds , that should have been done in secret , they made a shew of openly to be seen of men. they would be counted rabbies , and owned for absolute teaching masters and leaders of the people , and would have all subject to their dictates . and they were maligners and opposers of the power of godliness , and persecutors of the true israelites to maintain their own institutes and interest . now for our part we have no need , nor mind to vindicate the true off-spring of such forefathers . it concerns all christians , as christ warn'd the disciples to beware of this leaven . but the truth is , something of phariseism may be found among some of all parties , as self-confidence , vain-glory , self-praise , censoriousness , arrogance , partiality , perverseness of conscience , or straining at gnats and swallowing of camels . and peradventure , those that most object it to others , may be most deeply infected with it themselves ; but however , it concerns all sorts to beware of it , and do as much as is possible to purge it out from among them , and every christian should strive to keep himself from any smatch of it , seeing it was so unsavoury to christ. it is thus very discernable from the manifold misapprehensions of the way it self , how godliness falls under the hard thoughts and speeches of the mistaken world. but wisdom is justified of her children . and if godliness it self by misapprehension become a rock of offence , no wonder the world is scandalized at the hypocrisie of false pretenders , and at the real faults and weaknesses of sincere professors . but christ hath said , blessed is he that is not offended in me . undoubtedly the making of an higher profession doth not exempt any from a just conviction and reproof . that hypocrites should be detected , and the scandalous faults even of sincere christians noted , is the interest of true piety . and charity both towards them that give offence , and towards them that take it to their hurt ; requireth such discovery . the godly lay to heart no evils more , than the scandals of professors ; and they know they are most concerned to take heed , lest any root of bitterness bearing gall or wormwood should spring up among them . and those , that sin before all , their discipline is to rebuke before all , that others may fear . but the great mischief is , that some so speak and write of hypocrites and offences , as to reproach godliness it self , and bring the profession of it into disgrace . when they take notice of any thing amiss in men professing godliness , whether the matter of fact be true or false , or the scandal be in reality or appearance only , they presently say these are your professors , they are all such , and the whole pack affords no better . the real or seeming hypocrisie , pride , covetousness , unrighteousness , uncharitableness , selfishness of some is cast upon all . from some instances of aberration they argue against a godly tenor of conversation , and deny sincerity where they see a falling short of perfection . they disparage a serious and circumspect course of life , by pretending it may be but a meer guise or shew , there may be lurking vices , and they who have scaped gross sensuality may be guilty of spiritual sins , as pride and envy ; and so they ground their detraction upon suppositions and surmises of what may be , though not appearing . they inveigh against hypocrisie in that manner , which hardens the vicious in their de●auchery ; and they incourage libertines in ●dleness and excess of vanity , by telling them , that the precisians may do worse . those godly exercises that lie out of the common road ( as to instance in holy conference ) they bring into contempt , by objecting an unseasonable and preposterous use thereof , or the impertinency and weakness of some therein . they censure inordinate transports of zeal , and whimsies in religion more bitterly than lewdnesses , outrages , gross impieties , and daring wickedness of dissolute persons . they will burden the sober-minded , that are zealous for their god , with the inexcusable madness of some intemperate zealots . the failings of the religious they aggravate above measure , and particularly some passionate disorders , that are commonly complexional , and have less of the will , and consequently of sinfull malignity in them , than many sins that make lesser noise , and raise less clamour : and they magnifie the eveness , moderation , mildness and other humanities of loose or lukewarm persons for the true christian spirit . they upbraid the godly with their solemn confessions and aggravations of sin before the lord , and with their acknowledgment and bewailing of such scandals before the world , as have been given by some among them ; as also with their publick testimonies against errors and corruptions , that have risen in their times ; and so they reproach them for their humility , sincerity , and impartiality in abusing themselves and giving glory to god , and condemning sin where ever they find it . they scoff at those that speak of communion with god , spiritual experiences , desertions , and the like matters ; and use in scorn scriptural words and phrases , and other holy expressions used by the religious ; and profane the terms of holy , godly , saint , sanctified , by the use thereof in scandalous ironies , and so they make sport for profane men , and harden them in their irreligion . they would render holy things contemptible by nothing , some little oversight and indecencies ( mostly involuntary ) in those that perform the same , as perhaps in the preachers tone or gesture . and to say the truth , it is one of the easiest things in the world for licentious wits to play upon the most serious and sacred things , and to make the most acceptable service of god and his choicest servants , seem ridiculous . these are some of the many vile and wretched ways of disgracing true religion : and i will add one more , to wit , that madness of opposition , on what side soever it be , which to make a different party odious , will not fear to expose godliness it self to the contempt and scorn of them that scorn all religious parties . surely it is a fearfull thing to be a hater , reviler , and scorner of persons , and things dear to god , and precious in his sight : what is it to provoke the lord to jealousie , if this be not ? wherefore he doth no ill service that detects this perillous folly : and men would easily shun such mistake and prejudice , as makes them misjudge and condemn the pious , if they would but deal fairly , and exercise the same equity and candor towards them , which is due to all sorts , and which towards themselves all do justly challenge . but godliness will be still godliness , let presumptuous wits imploy their tongues and pens to transform into never so ugly shapes , invectives , sarcasms , odious , and ridiculous tales and stories , scenial representations and disguises will not confound it , nor sink its authority and reputation . on the other hand the fairest coverings , and best contrived apologies , the most notable and advantageous policies , will not make corrupt things savoury , nor insipid things relishable , nor little empty things great and weighty , nor uphold the estimation of a degenerate , carnal , outside , lifeless state of religion , where better things are known . the wit of man may adorn or palliate any folly , and deform true wisdom : but in a lucid region , where knowledge is diffused , wisdom will shew it self , and the folly of fools cannot be hid . but let the religious know , that it behoves them to take care that they suffer not so many things in vain ; for these indignities may do them more good , than the vain applause of men : if their enemies give them advantage ( as indeed they do ) for the learning of more wisdom , sobriety , and circumspection , let them receive it ; it is pity they should not make the most of such harsh instructions . what manner of persons should they be in all holy conversation and godliness , that as much as in them lies , there might not be that wo to the world because of offences ; and that with well doing , they might put to silence the ignorance of foolish men ; more especially they should do their uttermost to shun even the appearance of the sins more peculiarly charged upon them , as hypocrisie , pride , wildness of fancy , affected singularity , and self-flattery ; and to be adorned with a conspicuous sincerity , humility , and charity . and whatsoever contumely they indure , let them by no means retaliate in the same kind , remembring their blessed lord , who being reviled , reviled not again , but committed himself to him that judgeth righteously . wickedness cometh from the wicked : scurrility , petulancy , bitterness and all intemperate language , is more agreeable to their adversaries , than to them : and it is observed , that the flinging of witty sarcasms , biting jears and scoffs , and railing words against a party , do vex and gall more than hurt or break them ; and provoke , but not convince them ; and serve indeed to feed a humour , and make sport , and do some present feat , but do not carry the main cause , or prevail in the end , but turn rather to the dammage and blemish of those , for whose service they were designed . chap. xvi . religions main strength next under the power of god , lies in its own intrinisick excellency . the propagating of true christianity , and the sound state of religion , agreeable thereunto against the enmity of the adverse world , is worthy of the utmost indeavours of all pious men ; and to search into the right ways and means thereof , is a necessary and noble speculation . but it must first be known , that its stability and victory in the world depends primarily upon the wisdom , truth , and power of god ingaged for it , and therefore it cannot fall by the power and policy of adversaries , nor sink and lose it self by the weakness or defectibility of its professors ; but it remains firm and sure , and the same for ever . next after the power of god , its main strength is its own intrinsick excellency . it is upheld chiefly by its own principles , which are mans perfection , and place our nature in its due state , and put both persons and societies into the only right frame , and reduce all things into their own place and order . they have nothing in them of iniquity , impurity , vanity or unfitness ; but are perfectly holy , just , and good , and give unto god his due , and unto men theirs , and that upon the most excellent grounds that can be laid ; as the glory of god , our conformity to him , our fellowship with him , our reward from him and in him , and all in and through a mediator , who is god and man in one person , and the head of all the faithfull , who are his body . the godly practice conformable to these principles , is from a cause that faileth not , to wit , the inhabitation and influence of the holy spirit of god. though true christianity be far above the strain and reach of meer nature , yet it is practicable by divine grace ; and notwithstanding the imperfect state of its professors , it faileth not of its end , which is to bring into the possession of the heavenly kingdom , the fruition of god and everlasting glory : yea , it doth effect great and excellent things in the present world . its rules are pure and perfect , its motives are great and high , and of indubitable verity . they that live after it , are a law to themselves and an aw to others . no other institution philosophical or religious , is so powerfull to restrain inordinate affection , and to settle the minds and affairs of men in the greatest peace and order , as far as human imperfection can arrive . it denies all vicious excesses , and sensuall pollutions , yea all offensive levites , and unchristian irregularities , and all fellowship therewith : yet morosity and sowreness of spirit , it by no means approves ; but serenity of disposition , and freeness and sweetness of conversation is both commanded and caused by it . it reacheth the hidden man of the heart , and awes the conscience ; it forbids the inward motions of intemperance and injustice , it condemns and loaths hypocrisie , and makes all external works to be nothing without sincerity . it makes sincere love the principle , and placeth it at the bottom of our whole behaviour towards others , and therefore prompts and powerfully ingages to mutual succour in the time of need . it maintains a charity unknown to the infidel world , and which is a vertue peculiar to it in the greatest vigor and extent . it injoyns the love of enemies . it exalts humility , meekness and mutual forbearance as chief vertues , which were contemned by the pride of moral heathens ; and therefore it makes men just and peaceable : and yet withal it hath the best grounds of true fortitude and magnanimity ; and therefore damns that pusillanimity and foolish softness of disposition , which betrays truth and vertue . self-denial is one of its grand precepts , without which none can live under its discipline and so it over-rules and controles that selfishness which is the arch-rebell against god , and the root of all mischief , and turns the world upside down . it teaches men to live above the honors and riches of the world , and takes off the heart from them . its principles most intirely accord with the true interest of the higher powers , it declare their authority to be from god as they are his vicegerents , and teacheth them to rule in subordination to him according to his laws ; and it awes the consciences of subjects to obdience . if rulers command any thing repugnant to the laws of god , it forbiddeth subjects to perform such-commands , yet withall obligeth to submit with patience to the unjust penalties of non-performance , and to avoid mutinies and rebellions . it also teacheth the people in spiritual matters to receive the churches directive with their own discretive judgment , and so not to derogate from the just authority of ecclesiastical superiors . it is indeed the chiefest strength of all just governments and societies . the truth is , it doth hedge in with thorns the lusts of men , as pride , malice , revenge , covetousness and sensuality ; but it secures and inlarges their wholsome comforts and injoyments , their proprieties , immunities and all just priviledges . it advanceth righteousness , temperance , beneficience and all other duties appertaining to mankind . wherever it roots and spreads , it makes no small part of the prudence , courage , industry and frugality , and by consequence of the wealth and strength of a nation . there is no aggregation of men in the world , wherein appears more of that which is good and profitable to men , than is found where the influence of this profession becomes predominant , whether in a nation or kingdom , or city or family . the spirit of christianity is the spirit of power , of love and of a sound mind , which gives great advantage for prudence , soberness , steddiness of conversation . the seriousness and gravity of this way disposeth not to futil talking , childish credulity , easiness and rashness , but to a considerate freeness , and direct dealing with a generous caution and reservedness in due season . though its followers cannot link themselves to factions , and serve all times and occasions , and go along with the men of this world in their designs throughout : yet they shall not fail of interest in a nation not wholly vitiated ; nor is it hard for them to maintain an influence upon the publick state , if they accommodate themselves to serve it so far as conscience and prudence leads them . considerate men will not contemn them , and they that own them shall know where to find them , and in pursuing good designs shall find them fast friends . religion doth not cast men down into stupidity , pusillanimity , or sluggish neglect of opportunity ; but erects them to a prudent , and temperate vigor of spirit , and regular activity , whereby they become fit for the affairs of human life in a higher or lower sphear , according to their different capacities . chap. xvii . religion may be advanced by human prudence ; what ways and methods it cannot admit in order to its advancement . though true religion stands by an unchangeable law , and depends not upon the mutable things of this world , and varies not according to their variations , nor is to be governed by the common policy of secular kingdoms : nevertheless its affairs may be much advanced by prudence , and disadvantaged by indiscretion . there is a lawfull use of human policy , being refined from hypocrisie and all iniquity . the author of this profession , the holy and just one , in whose mouth was no guile , adviseth his disciples to be wise as serpents , and harmless as doves . st. paul one of his chief ministers was attentive to all the methods of gaining people , and became all things to all men that he might win some ; and he was bold to tell some , that being crafty he caught them with guile : but it was the guile of abounding charity and self-denial , managed with prudence for the service of christ , and the saving of souls . in secular kingdoms the reasons of state are locked up from the common view . but the maxims and methods of this interest may with great advantage be disclosed as well to aliens and enemies , as to friends and fellow-citizens . for by this discovery the powers of the world , who through their own misapprehensions , or others malicious suggestions are sometimes turned against it , may become more propense and indulgent towards it ; and the more sober part of men may be inclined to favour it , and greater numbers both of high and low degree may be brought intirely to close with it , when they shall behold the goodness and usefulness , the innocency and integrity of its principles . as for the enemies counterworking we need not dread it . for the stratagems of this warfare are not carnal , and cannot be counterwrought with carnal stratagems . it remaineth therefore as the business of this inquiry , to consider how we may improve the intrinsical and innate advantages before mentioned ; and to gain all extrinsical and adventitious ones , that may be made , and to make th● most of them all for the designed end . but due care must be had , that the wisdom of this world or human policy have not too great 〈◊〉 stroke . for many are the arts and method●… that serve secular interests , which the sincerity and purity of true religion can by no mean admit . it cannot stablish it self in bloud and cruelty nor murther the innocent for its own security nor hold people in subjection by the horro● of a spanish inquisition , which is not the policy of the city of god , the spiritual jerusalem , but of babylon . it cannot make use of such impostures , as are used to uphold the mystery of iniqui●y , and which is the way of those church politicians that make men stupid and foolish , that they may the better lord it over them as besotted vassals . it cannot invite or ingage any to its side by ●arnal allurements , and provisions made for ●he lusts of men. the making of such provisions would extinguish its life and power , and bring forth a spurious carnal brood , that always with deadly hatred pursues its true pro●essors . it cannot lift up it self by serving the de●●gns and lusts of earthly potentates ; though it ●ives them their due honour to the full , yet it ●empts them not by flattery to think of themselves above what they are , nor doth it pro●itute its sacred rules to patronize any enor●ities in their conversations , or political ad●inistrations . it cannot subdue a people , and hold them un●er by armed violence and usurpation , for his were to subvert it self , and undermine its ●wn foundation , which is truth , meekness and ●●ghteousness . it seeks not by any irregular motions to per●rb a settled state , though adverse and injurious to it . it cannot enter into the recesses 〈◊〉 wicked policy ; its principles will not bear 〈◊〉 out in the cunning and close ways of dishon●… sty . it abhors such ingagements , as draw o●… necessity of proceeding in unrighteous or da●… gerous counsels , and especially such iniqui●… as would not pass away in a transient action but would hold up a lasting usurpation or i●… jury to its perpetual reproach and repugnan●… to it self . it neither hath , nor in human judgment 〈◊〉 like to have the sufficiency of an arm of fles●… or worldly puissance , for its intrinsick and a●… biding strength , untill it comes in a more ex●… tensive power , and more ample victory that hath been yet manifested in the world. th●… mutable advantages of certain times and occa●… sions are but loose and hollow ground , and n●… settled foundation for it to build upon . it is not furthered by a course of subtilties and of intricate and cloudy projects , which be get suspition of evil ; but by an openess an frankness of dealing in all certainty and clearness . for in it self it is clear as the sun , an●… regular and certain as the ordinances of he●… ven , or the motions of the celestial bodies whatsoever degree of obliquity or uncertainty happeneth to it , is only extrinsical proceeding from mens corruptions and frailties , who ne●… ther are , can be here absolutely exact and perfect in it . it rejects the fury of passion , bitterness , clamours , wrath , tumult , and all outrage . in a word , it can admit nothing that is inconsistent with intire honesty . and it is not weakened by this strictness . for truth is great and powerfull ; and by a weak and gentle , yet sound and solid manifestation of it self , it maintains a conquest answerable to its own condition in this present world. chap. xviii . the interest of true religion lies much in its venerable estimation among men. a corrupt state of religion nourishing pride and sensuality , and yielding it self managable to the designs of men after the course of the world , is commonly upheld by an arm of secular power , which by ways of its own it can make sure to it self . but pure religion abhorring base compliances ; and residing in the hitherto lesser number that walk in the narrow way , is not so well suted for a settled and continued potency in that kind . wherefore by how much the more it fails of an assurance of worldly power and greatness , by so much the more it needs the advantage of venerable estimation for its own intrinsick excellence . a desire of vain glory , and an ambitious catching at the praise of men is opposite to this interest , and destroys the ends thereof . but because things that appear not , are of the same reason with things that are not , in regard of influence upon the minds of men , christianity should be made appear to be what it is indeed , that it is not a meer idea in the imagination or intellect , but a wisdom and power that may be practiced : and its glory is displaid in a life of integrity , purity and charity by the brightness of which graces in the primitive times it became illustrious , and was exalted over all the learning , and vertue , and potency of the heathen world , in such an age as had all civil disciplines in their perfection ; and it is never so much indangered , as when the sanctity of its professors is fallen , or exposed to scandal . eminent holiness is after miracles the next great testimony to the truth , and is now in the room of miracles , and its influence is very powerfull . wheresoever it is , it invigorates others of this fellowship that are near it , and it commands aw and reverence from all men. t is a great happiness , when persons indued herewith are in proportionable number fixed like stars of the first magnitude throughout the firmament of the church , when there are men of strong parts , much prudence , active spirits , firm resolution , who are filled with the holy spirit , inflamed with love to god , and devoted to seek the things that are christs , and fitted thereunto by real mortification and self-denial , also when persons of a lower sphere for the perfections of nature or learning , have attained to a large measure of the primitive spirit of faith , love , meekness , brotherly kindness and charity , whereby they are made ready to every good work , and provoke others thereunto . as the eminent piety of some , so the appro●ed piety of the generality of serious professors imports exceedingly to the reputation and reverence of true religion . the spiritual man discerneth the excellency of the divine life , and the beauty of holiness ; and the natural man also can discern humility , chastity , tem●erance , patience , charity , integrity , as things morally good and profitable to men , and by ●…ese things the truth is vindicated and main●…ined . to defile the purity of this professi●… is to stain its glory , and to stain i●s glory , is 〈◊〉 render it weak and despicable . none there●…re may pass for the allowed disciples of this ●ay , but such as keep themselves pure from 〈◊〉 foul sins of sensuality , and from all palpa●… dishonesty . howbeit the lawfull favour ●…d assistance of any others may with due cau●… be admitted in its concernments . a harmless life if barren and unprofitable is of little value in it self , and also of little force to advance any profession . nay a fruitless life is scandalous and unchristian . they are the words of christ , herein is my father glorified that ye bear much fruit , so shall ye be my disciples . the root of such fruitfulness in good works is love out of a pure heart , and good conscience , and faith unfeigned , to which belong those praises , that it is the end of the commandment , and the fulfilling of the law. now because they that walk circumspectly are often censured by the looser sort to be uncharitable , it doth the more concern them really to shew forth the laudible fruits of charity , and to maintain all good works before men , though not to be seen of men , and to hate narrowness of soul and base selfishness . what do ye more than others ? saith the author of our profession . when the religious apparently excell the choicest part of unregenerate men , then is wisdom apparently justified of her children . natural men may have some amiable vertues by which they aim to commend themselves both to god and the world , yet in other matters of no less manifest and necessary concernment they are licentious and remiss . but the true christian make it his business to fulfill all righteousness . and as the principle of true piety causeth an intirene●… in all the parts of good life ; so being duly improved and stirred up , it will cause them that have it , not only to acquit themselves in whatsoever things are acceptable , and praise-worthy among the meerly vertuous part of men , but also to perform those things that are far above them , and both a wonder and a reproof unto them . religion hath a good savour among all men , by the due observance of all relative duties ; and nothing renders it more unsavoury , than the violating of those bonds , and the non-performance of those dues , which arise from natural or civil relations ; for these things are our proper sphere , our dayly walk and constant business , wherein we are most accountable to god , and usefull to men . industry and providence in the affairs of this life , conduceth to reputation ; but idleness and improvidence is very scandalous . upon this account , godliness is sometimes reproached by occasion of some idle pretenders , and others that are pious , but inconsiderate and imprudent . religious exercises must be attended seasonably , and in due order : idle and careless persons , that wander from their callings , how full soever of good words , must be numbred among those that walk disorderly . when the rules of christianity are so agreeable to the temporal well being , and so indulgent to the present necessities of mankind , it is a great shame to expose it to contempt and prejudice , by such perversness or improvidence , as if it were inconsistent with industry and prudence , in the necessary concernment of this world. in like manner a discreet and moderate use of riches , a generous frugality , and frugal liberality , avoiding fordid covetousness on the one hand , and vain ostentation and deliciousness on the other , is of good report and gains esteem ; but to live either too narrowly , or too profusely , taints a mans reputation , and derogates from the honour of his profession . to be constant or always the same , is a noble property , and is had in much honour . and hereunto true christianity gives the greatest adnantage . it s main principles are evident and unchangable ; with the allowance of prudential accommodations according to time and place in things indifferent . it is a chief point of wisdom to bring our might and main to the great & weighty things of the law , and to watch with jealousie against every devise of man that would undermine them ; but to be more cautious and sparing in points of less importance , yet the occasions of much contest among them that own the same doctrine of faith . we are ill advised if we lay our main stock where our main interest is not touched . several matters touching religion have been carried in a vicissitude according to the change of times , and yet the substance of religion not altered . it is not safe to fix a necessity upon such things , from which the urgency of after-times may inforce us to drawback , unless we will desert our stations , before we have a discharge from our master in heaven . the espousing of some controverted forms and doctrines may end in a divorce , dishonourable enough , although it be conscientious : and the reproach hereof may be aggravated by the pretended constancy of others in erroneous ways , when it is indeed no other than the pertinacy of a selfish mind , or an adhering to a worldly interest . when there is a liberty some forms may be safely chosen , as most advantageous , and yet not asserted to be the only necessary ; and again ; some others may be laid aside , as inconvenient : and yet not damned as impious , or simply evil . the parent of true constancy is godly wisdom , having the sure foundation of evident and unchangable truths , with a just latitude in things not determined by the positive laws of god. and so there may ordinarily happen to the same man some diversity of practice at different times , that deserves not the brand of time serving , which is often too rashly objected . for the same fixed principle of knowledge and integrity will direct to this way or method of a sacred action at one time , and at another time to that which is far different ; yea , and ( when it cannot be avoided ) to a submitting to what hath sometime been rejected , i mean rejected not as in it self unlawfull , but as inconvenient or less profitable . when we are at liberty , we are obliged to take the best way ; but when confined , we must do as well as we may in that state . and the submission signifies an acknowledgment of the simple lawfulness , but not of the comparative goodness or desirableness of the thing imposed . since our blessed saviour hath given his church a legacy of peace in him , with tribulation in the world , to suffer with reputation , is not of little moment . it sometimes comes to pass , and that inevitably , that the godly suffer much in such cases which the looser sort account niceties , and needless scruples ; in which cases , their sufferings are precious in the sight of god , who highly values the jots and tittles of his law : but they are not so honourable in the sight of men . but when their cause is so unquestionable , that all sober spirits of orthodox belief must needs regard it , their suffering hath much more glory , and all the faithfull will be more constant and uniform in adhering to such a cause . howbeit if they suffer for conscience sake in such things as the world accounts niceties ; yet an upright and prudent walking with a peaceable spirit , submissive in things clearly indifferent , and bearing with others intolerable differences , will be an ample defence unto them , and gain respect , and peradventure mollifie those that do the injury . furthermore let it be here noted , that to the sufferer it is no less honourable , to suffer for the life and power of christianity , in opposition to the immorality , malignity , and hypocrisie of carnal christians , than in the defence of the christian faith , or any article thereof , in opposition to infidels , hereticks , or blasphemers . for the christian life and practice is the end of the christian faith and doctrine , and therefore cannot be of less regard . yet this kind of suffering is more dishonourable to christ , in respect of the persecutors , who are his professed servants , and therefore in this respect , it is more grievous to the persecuted , than if they suffered from those that disown his name , or are his more avowed enemies . chap. xix . the most ample diffusion of the light of knowledge , is a sure means of promoting true religion . false and corrupt ways bear sway by a peoples ignorance ; but religion in its right and sound state as a jewel that hath its greatest lustre by the brightest light , is maintain'd by the clearest knowledge . in bright times , the impostures and carnal designs of devised doctrines , and superstitious vanities will be made manifest ; and the hypocrisie being detected , the merchandize thereof will be quite marr'd . in such times even the vulgar sort will expect from those in sacred functions , at least the appearance of a sober , righteous and godly conversation , with diligence in holy administrations . then the enemies of real sanctity are put to hard shifts , and forc'd to appear either in some colours of truth , or in the shame of their own nakedness . for this cause the followers of truth make it their special interest , as throughly to promote the most ample diffusion , and universal increase of knowledge among all ranks and sorts of men , as the adverse partly seek to oppose and debase it . we do not hereby mean an intermedling in difficult matters , a smattering in controversies , and certain curiosities of opinions , a store of unnecessary notions , and of meer words and phrases , which things are commonly erroneous , and at the best but injudicious , and puff up the half-witted and self-conceited , and make them troublesom to themselves and others . but that which is here commended for an universal increase and propagation , is to understand the principles of the essential truths of christianity , to see their evidence , to judge rightly of their weight and worth , and to view their coherence ; and besides these , to know so much of other truths as the different capacities of men will inable them , for the bettering of their knowledge in the essentials . the means of diffusing this light are well known , as the constant preaching of the word , and the opening of the principles of religion in a due form of cathechism , the strict observation of the lords day , repetition of sermons , ●…ious conferences , reading the word , and prayer in families , profitable communication among neighbour-christians in their daily converse , the spreading of practical books written by men of sound judgment , and ministers private applications to those of their own charges with prudence and meekness . for the same end that main principle of protestanism , the judgment of discretion , as ●elonging to all christians , is to be asserted and ●…indicated against that popish and brutish do●…trine of implicit faith , in the church's de●…rminations . this is not to subject matters of ●aith to a private spirit ; but to refer them to ●…e divine authority of the holy scriptures , to ●…e apprehended in the due and right use of ●eason , which is a publick and evident thing , ●…d lies open to the tryal and judgment of all men. and to men of sober minds , serious for the saving of their own souls , the analogy of faith in the current of scripture is easily discernable . moreover , the general increase of knowledge lies much in the ingenuous education and condition of the common people , in opposition to sordidness , slavery and brutish rudeness . though some look upon the vulgar sort with contempt , and seem to value them no more than brute animals , and think it enough that their governors understand and consider for them , and not they for themselves : yet christ hath shed his blood as much for the redemption of that sort , as of the noble and mighty , and prudent ; and he hath made no difference between the one and the other in the conditions of salvation , and in the priviledges and ordinances of his kingdom . as for the receiving of the grace of god , the scripture casts the advantage on the poorer and meaner side . not many wise men after the flesh , not many mighty , not many noble are called , was the observation of st. paul , and st. james witnesseth , that god hath chosen the poor of this world , rich in faith , and heirs of his kingdom . and those whom god hath chosen , must needs be instructed in his will. that reasonable service that he requires , none can perform without knowledge . ignorance is opposite to the nature and being of true christian piety , which is not at all where it is not received with understanding . this general increase of knowledge hath fallen under a great suspicion of evil , and it may be under the jealousie of rulers , as disposing men to sedition , rebellion , herisie and schism . but how great a reproach is hereby cast upon human nature , or political government , or both , that the more rationally apprehensive the body of a people are , they are so much the more ungovernable , as if government could not stand with the proper dignity and felicity of human nature ? what manner of civil state is that , which degrades the subjects from men to beasts , for a more absolute dominion over them ? what manner of christian church is that , which to prevent heresie and schism , takes order that its members be no christians ? it is an unchristian , inhuman policy in church or state , the foundation whereof is laid in the peoples ignorance . as for the true interest of rulers , it is not weakened , but strengthened by their peoples knowledge , which in its right and proper tendency makes them more conscientious , and however , more circumspect and considerate , and consequently more easily manageable by a just and prudent government . but gross ignorance tends to make them barbarous and belluine , and in their mutinies and discontents uncounsellable and untameable , and therefore very incongruous to a state governed by the principles of christianity or humanity . chap. xx. the advantage of human learning to the same end . though religion rests not on human learning , as its main support ; yet it seeks and claims the necessary help thereof . those whom god designs for eminent service , he indues with eminent gifts either by means or miracle ; and he gives every intrusted servant a measure answerable to his degree . the apostles who laid the foundation were wise master-builders : and surely it was not the mind of christ that wisdom should die with them , when he settled his church to indure throughout all ages , and promised to be with it to the end of the world. it is said indeed , that the foolishness of god is wiser than men , and the weakness of god is stronger than men. but that which is so called , is not foolishness and weakness indeed , but only so accounted by the pride of carnal wisdom . in this learned age the antichristian state in christendom is forced to advance learning in its own defence . and now without learning either divinely inspired or acquired by means , we cannot defend our selves against it . wherefore to destroy the supports of learning , is the way to subvert religion . yea , though we were not ingaged by such strength of the adversary to provide for our own defence ; yet solid human learning doth of it self notably advance divine truth . the learning that was spread over the world in the primitive times of christianity , apparently made way for that sudden and ample spreading of the gospel . and the reviving thereof after an universal decay , no less apparently made way for the breaking forth of this clearer light of the gospel after the long night of popery . unlearned and barbarous times are noted among the causes of depraving religion with multiplied superstitious absurdities and deformities . indeed that great mystery of iniquity , the romish synagogue is favoured by many wise and learned ones ; but the interest of great power and wealth , and other carnal al●urements ingage them to uphold that babel , and so to detain the truth of god in their own ●nrighteousness . the papal kingdom of darkness hath amply provided for an eminent measure of learning in their superior clergy , and certain religious orders designed for theological controversies , and the propagation of the roman ●aith , being necessitated thereunto by the learnedness of the present age. but for the vulgar priests , who dayly converse with the common people , that are ignorant and unlearned , it matters not how little knowledge they have ; and the grandees care not that they should be conversant in learned books , no not in their own bellarmine . as for the laity , t is a principle in that church , that ignorance is the mother of devotion . a corrupt ecclesiastical state , upheld for worldly ends , hath no reason to desire the advancement of learning any further , than is requisite to defend it sel● against learned adversaries , and to hold the vulgar in admiration of it . it would hav● the people wholly to trust their teachers , and it is not well relished , when learned gentle men of the laity are exact , and studious i● theological inquiries . the supports and rewards of learning may be so inordinately apportioned and confe●… red , as to exalt boundless ambition and avari●… in some , and to nourish a dronish idleness and epicurism in others , and to cast the residue●… and those the greatest number into ignoranc● beggary , baseness and superfluity of naught●… ness . such a disposition of things , besides th●… ruine of religion would in the ruines there●… bury learning it self ( as it hath done in for mer ages ) if the industry of some were n●… kept waking by the increase of knowledge a●… mong another sort of men. but whatsoeve● abuse corrupts that which in it self is excellent , the supports of learning are always necessary in the true church ; and to settle a way for a perpetual succession of wise and learned guides of the flock in this intire and sound state of religion , is to build the same on a rock . the spirit of this profession being sober , solid and serious , is happy in disposing towards the attainment of much perfection in all profitable science , and especially towards that which is most excellent and usefull in human affairs , to wit solid and deep judgement . in this respect the children of true wisdom stand upon the vantage ground ; and the scope of their business directs them to excell in the more substantial part of learning , which perfects reason and falls in with practice , and makes them able effectually to converse with men both in religious and civil matters . these do not spend their days in a cloyster living to themselves alone , but are seasonably called forth to sacred or civil functions , and so by study in conjunction with practice and experience , they become more perfect in science . the same ●ntents and purposes direct them to understand the end and use of their acquisitions , and to have their learning at command , and ma●ageable for present business . chap. xxi . the general civility or common honesty of a nation makes it more generally receptive of real christianity or godliness . religion having considerateness and soberness in its nature , hath great advantage by the sober and serious temper of a nation , city or country , where its advancement and propagation is designed . civility is a good preparative to piety , and experience witnesseth , that among the serious & temperate sort of people , and in the most civilized places religion takes best ; and that it takes least in those places where debauchery and sensuality raign in those of the higher rank , and a heathen-like rudeness and stupidity seiseth the common multitude . wherefore that sort of men , whose spirit or interest leads them to uphold a corrupt and carnal church-state , seek to gratifie the most sensual and vicious part of a nation , because they cannot so easily gain the considerate and soberminded , who are more inquisitive into the principles and practices of different parties , and look more than others into the inside of mens devotions . a nation may be generally brought to civil conversation and the external part of religion . for the restraining of filthy lewdness , gross excesses and rudeness best comports with the health of the body , the security of the estate , and the quietness of the mind . therefore when it is in use , it is no burden but an ease even to unregenerate nature , and so may pass generally among a people . likewise natural men being convinced and awakened , will easily observe religious duties so far as the peace of the natural conscience doth require . the conversation of the pious is exemplary and of great authority , especially when their strictness and seriousness is tempered with the amiable vertues of meekness and moderation . by this they may do much towards the civilizing of those that live about them , and to conciliate the minds of men towards them , and bring them to good thoughts of religion . but the harshness of some rigid honest men may exasperate and beget hatred in some , whom condescension and sweetness of conversation might have gained , or at least mol●ified . likewise by a discreet and seasonable use of christian liberty in the temperate injoyments of outward comforts in harmless recreations , and sober cheerfulness in honest company , the religious may bring over others to a friendly converse with them , and may be a means to keep them from the more gross and scandalous pollutions of the world . yet as they ought to shun an excessive reservedness and austerity , so they must take heed of too great compliance with others in carnal liberty , upon pretence of a friendly converse with them . they may not spend their time in recreations , fruitless visits , merry meetings and the like exercises , wherein there is enough of idleness and vanity , even when there is nothing of dissoluteness or gross immorallity . for by such a trade of life they would lose themselves in a sober kind of epicurism , or sensuality under a form of godliness ; and they would harden others in their loose walking , or make them think that professors are but as other men , except in a name and outward form. wherefore they may be sociable no otherwise , than that it may appear they make religion their business , and walk circumspectly and redeem their time from vanity , for the serious duties of their general and particular callings . it may be further noted , that whatsoever promoteth knowledge among the meaner sort , promotes civility . likewise where a people are generally settled in a way of industry and frugality , and those of higher extract or education are bent unto exercises truly noble and worthy , that nation will be disposed to a more considerate and apprehensive habit of mind , and to a more sober and regular course of life ; but the state of things is corrupt and tends to general debauchedness , when those of higher rank and quality live in idleness and sensual excesses , and have a proportionable number of the meaner sort waiting upon them in much idleness , for the service of those lusts and vanities . this course would vitiate the whole mass of a people , did not some powerfull opposite means preserve some parts more intire and sound in morals . now an order and frame of things settled for frugality is not unworthy of a generous nation . it is a noble thing for persons of higher birth and breeding to improve their parts , and wealth , and leasure in usefull and liberal studies and exercises , whereby something may be added either to their own fortunes , or to the common stock and treasure of mankind . where this considerate and sober disposition of a people is affected , it should be esteemed a great happiness , and worthy of the best improvement for the advancement of religion . discreet and well minded persons are in no wise to be discouraged or disobliged . if they cannot be raised to a higher pitch , it is better to keep them where they are , than by any matter of disgust to occasion them to fall back first to disrelish , then to loath and oppose a strict profession . chap. xxii . the increase of religion is promoted by being made , as much as may be , passable among men . such is the course of this world , that a necessity of being singular lies upon those that imbrace the power of godliness . and because all singularity is obnoxious to disgust and censure , it concerns them to make it evident , that theirs is not humorous and affected , but necessary and conscientious ; and so to shun all affectation of odd conceits and practises , or any unnecessary reservedness . the meer departing from evil and the impartial discharge of duty will set them too much alone and aloof off from too too many . and truly it is the grief of sincere and humble minds , that they can have no more company in the way that is called holy . but the humour of needless singularity , hath a snatch of pharisaical leaven in it . to be affable and of easie access , and free in harmless compliances avails much to remove or lessen prejudice . it is not of little moment to discern and keep the right path in the matter of conformity to the decent civilities of this world . to be sollicitous and exact about idle and tedious curiosities of habit , gesture and complemental converse , to run with the formost after new garbs and fashions , is inconsistent with the purity , gravity and moderate severity of true religion . on the other hand , to neglect the decencies of the age is taken to proceed from a sordid or a peevish humour . a mediocrity in such things is most acceptable and advantageous . the truth is , the extravagancy of our times hath tempted some to strain christian liberty beyond the bounds of soberness , and there is need that some check be given to this excess of vanity . nevertheless the other extreem will gain no honour . morosity truly so called is very offensive , and is indeed but a severe and serious folly . it is not to be expected that all should be of the same strain , guarb or humour in these indifferent matters pertaining to human life , wherein is found so great diversity among vertuous and worthy persons . the more free , gentile and chearfull may not despise them that be more shie , reserved and solemn in their behaviour , nor may these judge the other . for godliness stands on neither side , but is indifferent towards both . and importunate zeal , and strictness about things of indifferent or doubtfull interpretation doth oft-times great disservice to religion , and hinders that reception that was ready to be given to it . when too great a stir is made about little matters , men of loose principles will suggest against all godly care and strictness , as needless scrupulosity and preciseness . and the urging of some hard things , as indispensable duties upon weak and uncertain grounds , hath alienated the minds of some from that course of life , which was necessary to their salvation . it is most true , that the faithfull in christ have their conversation in heaven , as being redeemed from this present evil world , and having jerusalem which is above the mother of them all . nevertheless as yet they dwell upon earth , and converse with natural men , and therefore may not speak and act in such a strain , as if they were taken out of the world . provided they deny no principle of faith , it behoves them to shew themselves in nothing estranged from the principles of human reason , and moral prudence according to men upon earth , and in that regard to act as citizens of this world ; though in regard of their heavenly spirit and conversation , which is their life indeed , they must walk as fellow citizens with the saints now in glory . i urge this the rather because they are by scornfull men numbred among fanaticks . upon the same ground in all publick affairs , they must consider what the kingdoms of this world with bear ; they must be discreet and temperate in their incounters with peoples vanities , especially inveterate customs ; and in all things they should approve themselves fit and able for the service of human society . this will make them appear considerable , and befool and shame those that slight them . there is no difference in christ , between bond and free , high and low , rich and poor ; but they are all one in him : wherefore the scripture saith , let the brother of low degree rejoyce in that he is exalted , but the rich man that he is made low . and accordingly it testifies against the having of the faith of our lord jesus christ , with respect of persons . howbeit this indistinction of persons respecteth priviledges that are meerly spiritual , to which there is no inequality of right upon any civil pre-eminence : but in all civil priviledges , christianity maintains the different rights of the several ranks of men , and injoyns us to render honour to whom honour is due . and there is more in it than a meer gracefulness of behaviour , or pleasingness of humane conversation ; for it is necessary to maintain government , and to keep the world in order . religion therefore doth not countenance a levelling humour , nor any insolence and irreverence towards superiors , but condemns their pride and folly , that presume to ●arry it in that sort , upon the account of an equality in christ , or a conceit of their own pre-eminence in him above others . the profession of godliness cannot be more prejudiced , than by such a spirit and behaviour discerned in those that pretend to it . the mighty , the noble , and the wealthy , will not indure to be confronted by mean persons ; but are tempted to hate and crush that profession , which they think makes men forget those distances and due observances , which civility calls for . but religion is made more passable and acceptable , especially with those at the upper end of the world , by the discretion and modesty of its professors , in upholding civil distinctions and degrees of honour among men , and in rendring to all their dues according to those degrees . chap. xxiii . the observing of a due latitude in religion , makes for the security and increase thereof . christianity is not to be extended to such a latitude , as to take in hereticks , 〈◊〉 idolaters , or real infidels , because they ar●… named christians ; nor is it shut up in severe●… parties distinguished by certain doctrin●… rites and platforms , which the tyranny 〈◊〉 ancient tradition , national custom , politic●… interest , or passionate zeal hath exalted : but it incompasseth all those that hold christ the head in the unity of faith and life . wherefore the constitution of the church must be set as much as may be for the incompassing of all true christians , which indeed makes for its most fixed and ample state . and the taking of a narrower compass , is a fundamental error ●n its policy , and will always hinder its stability and increase . the true state of the church ( as of any other society ) lies in the universality , or the ●hole body , and not in any divided or sub●ivided parts thereof . accordingly , its true ●nterest leads not to the things that make for the exalting of this or that party , but to those common and great concernments that uphold and increase the whole body . and it is but just and equal to accomodate the publick order , to the satisfaction of all parties , not in what their several designs and humors crave , ( which is impossible ) but in what they all may justly challenge by their christian liberty , and which is possible ; namely , that their consciencies may not be perplexed and ●…rdened with things unnecessary , how high●… soever magnified by some one party . they that seek worldly wealth and glory 〈◊〉 a church state , think it as good to yield 〈◊〉 all , as to relinguish any thing of their ●…nstitutions . for although they know that moderation might make for a general peace , and for the lasting good of a christian people , yet they foresee that by removing offences , and reforming abuses , they should open a door to men of such principles , as may subvert the foundations of their building . therefore they think it safer to immure themselves by institutions sutable to their own estate , and to adhere to them unalterably . according to this reason in the council of trent , the pope gave his legates instruction so to proceed , that the lutherans might despair o● peace , without a total submission . for h● regarded not their return upon such term● as would diminish the authority and revenue of his court , or weaken any of th● foundations of papal power . such a party value all men , whether they draw nearer t● them , or keep further from them , as they stand affected to the interest which they maintain . but true religion stands upon another bottom , and pursues other ends , to wit , holiness and peace , and that without partiality and without hypocrisie . it hath no privat● carnal interest to uphold , and therefore need not such carnal devices for its own securit● and advantage . by comprehensiveness loseth nothing , because it seeks not gre●… things upon earth , nor serves the designs of an● faction ; and as it loseth nothing hereby , s● it gaineth much , both in amplitude and st● bility . in church affairs , those things are to be held fast which christ our lawgiver hath by his unalterable rule determined , and made necessary to the building up of his church , such as are the spiritual ordinances and officers of his institution . but things of meer human determination are not unalterable , and the alteration thereof in a season that requires it , doth no whit weaken religion , or darken the glory of it . and doubtless they ought not to be more regarded , than integrity of life , and ministerial ability and industry , for the churches edification in faith and holiness . the exercises of christian meekness and charity in such things , is far more glorious to the church , than a forc'd uniformity ; and that constraining rigor which doth but debase mens judgments into servility , and teaching them to strain their consciences , ●ends to make them less conscientious and religious . besides , the said moderation in those matters , wherein uniformity of apprehensions is unnecessary and imposible , will keep the church in a better consistency , and deliver it from those contests and breaches wich may end ●n its dissipation . but what glory or safety ●s there in a publick order that is , and ever will be made the subject of controversie , more than the rule of unity ? the hinderance of the most important things of christs kingdom , is a mischief that always follows the promoting of narrow principles , and partial interests in religion , whereof these instances among many others may be noted , the obstructing of the liberty of publick ministerial service , to be given to ministers that lie under restraint , lest some that accept it not should be weakened in their severed interest ; also the opposing of a publick order of catechizing the people in the uncontroverted principles of religion , lest the petty liberties of a party in their severed way should be impaired . but the concerns of any particular party are set behind the common interest of christianity , by a true catholick spirit which is ready to joyn hand in hand with any that seek the increase of faith and godliness , in the unquestionable means thereof . and no detriment can accrew by concurring even with men of adverse principles , in setting on foot those things received in common , that have a sure tendency to advance true religion : of which sort , are all good means of introducing knowledge and civil conversation among a people rude and ignorant . the fixing of divine right upon matters of meer prudence , and the damning of things indifferent for unlawfull , is an error of evil consequence . it causlesly breaks a people into parties , and excites them to subvert their opposites , and the opposition seems unchangeable . hereby publick affairs are discomposed , the cause of religion is imbroiled , and the propagation thereof obstructed ; and perhaps at length , after tedious contests , either both parties being weary of endless strife , sit down in silence ; or the weaker being vanquished , is crush'd , or yields with shame and loss . into the snare of this error , men are brought by narrowness of judgment , or strength of fancy , or hurry of prejudice , driving from one extream to another , to which may be added the private interests of leading men . wherefore we should take care that we lay no bonds upon our selves , in those things wherein neither the law of nature , nor any positive law of god hath bound us up . furthermore , it doth not stand with the settlement or inlargement of any church interest , to enter into such religious bonds , as must needs conflict , not only with the opposition of perpetual adversaries , but also with the dissentings and dissatisfactions of friends considerable for number and quality ; in as much as they are too narrow for the common interest , and biass too strongly to a party of one persuasion . for which cause their pre●alence is not lasting , but by usual and easie changes , their weakness is discovered . to tie a people to certain little rules and methods in church discipline , that are ge●erally displeasing ; as the necessary terms of ●hurch priviledges , when the ends of discipline may be as well obtained without them , is at the best but the vanity of a needless trouble , in doing that with much ado , which might be done with less ; and it may occasion an incurable breach , and the rejection of the whole form of government . narrow and uncertain boundaries of church communion , and arbitrary and rigid rules of admission , are contrary to that ample and fixed church state , which is necessary to uphold and propagate true religion . the faith of christ hath been propagated and perpetuated in large kingdoms and nations , by incompassing under its external rule and order , the multitude that made profession , though they might fa●… short of the new birth , and those things tha● accompany salvation : and it doth not roo● or spread in any sort considerable in a region , where the order of admission is set by the rigid and narrow principles of a small party , and the general multitude lies open as wa●… ground for any to invade or occupy . the strength and security of the protestant reformation , came by the taking in of kingdom● and whole dominions within its compas● . the external kingdom of god must needs be much wider than the internal . it is like the draw net that gathered fishes good and bad , and like a corn field , wherein whea●… and tares grow together till the harvest . moreover , the increase of professed christian makes way for the increase of regenerate christians and converts to the power of godliness , are generally made out of the mass of people , of an orthodox profession : and few of them are turned immediately from infidelity , popery , or any heresie . chap. xxiv . the care and wisdom of the church in preventing , and curing the evil of fanatical and sectarian error . among the wiles of satan , whereby he depraveth the spiritual excellency of pure religion , and mightily hinders its advance in the kingdoms of this world , fanatical and sectarian aberrations , are not the least . if these follies were but heeded by those that are most in danger , before they are ingaged and drunken with errour , it were in great part an antidote against this mischief . for the well minded that are but weak , and of easie impression , are lead aside chiefly for lack of attention and observation . many are children in understanding , and many are passionate and inconsiderate , and an innate levity , and inconstancy of mind is very common . it behoves the guides of the flock to possess the minds of the people with sober principles ; and to have a watchfull eye upon the first rising of any pragmatick fancies that feed on notions and novelties , under a shew of a more discerning spirit in gospel mysteries , than others have . such being vanity puff'd up , will be starting questions and multiplying slight exceptions against the received truth , and will please the itching ears , and slight spirits of some pretenders to godliness , who will become their hasty proselytes , and join with them to unravel one thing after another , in the texture of holy doctrine . and by the repute of their good parts and seeming piety , may stagger others of good intentions , but weaker judgments . and of this sort , none are more dangerous than vain-glorious teachers : ambitious of leading parties , and by plausible indowments furnished for such designs . these to raise their own fame , and make to themselves a devoted people , will become absolute sect-masters ; and those that close with them , they hold with pleasing devices , and serve their humours , that they may serve themselves of them . there is also in some persons a right sectarian leaven , which is evermore to follow peculiar opinions , and some separated party in religion , and they speak security to their own souls , by being of such an opinion or of such a party . against the sectarian and fanatick spirit , it concerns the church to keep a continual watch and ward ; but not so as to imprison the truth , to lock up the key of knowledge , to stifle godly zeal , to detain a people in dead and dull principles , that will not reach to the new birth and divine life . for this were all one as to prevent or cure a frenzy by causing a lethargy , or some other such like stupidity . moreover , a superstitious formal love , and sensual way of religion , will in no wise be able to prevent or suppress this evil , but will give occasion to its rise and growth , except in times of profound ignorance and silence , as in the depth of popish darkness . but whensoever the light breaks forth , and the people see with their own eyes , and the ecclesiastical governours will not admit a true reformation , but persecute those that seek it , then are many in danger of falling into this opposite extream . for they are cast upon it , both by the hatred of the present corruptions , and by the weakness of their own judgment , being not throughly instructed in the solid truth . and so they ●un hastily from superstition and externalness into delusion and wild fancies ; from the common dissoluteness and remisness of those that call themselves orthodox , into a vain boasting of perfection ; from the usurpations of proud men incroaching upon christs prerogative and their false constrained unity , into anarchy and confusion ; and from a wrathfull zeal and persecuting cruelty , into a disorderly promiscuous and familistical love , or indulgence towards all . on the contrary , a church state that is agreeable to the spiritual ministration of the gospel , and truly apostolical , is the surest remedy against sectarianism and phanaticism , truly so called . when the church abandons romish tyranny and superstition , and yet is settled in a regular and stable polity ; when the publick order throughly promotes the means of sound knowledge , and incourageth real godliness , it satisfie the minds of them who justly expect in a gospel church and ministry , more than an outward form , even the manifestation of truth and spiritual light , and life and power ; an● it prevents their wandring to seek after it i● the devious paths of sectaries . it is of great moment , that of the mo●… learned , able , and judicious persons of orthodox profession , there be many eminently pious , whose authority and reputation may b●… able to hold in those , whose affection an●… fancy is apt to outrun their judgment ; likewise that the pastors of the church , who a●… called the light of the world , do so walk i●… the light , as that there be no occasion o●… stumbling in them through notorious prid●… covetousness , self-seeking , inordinate sensuality , or the vehement appearance of any gross evil . for the weaker sort is commonly undone by offences . and because seducers are very active and spare no cost nor travel , but as they have done of old , do compass sea and land to gain proselites , it behoves the pastors carefully to keep their people , and the people carefully to keep themselves out of the hands of these hucksters . the common remisness in this matter is deplorable . sometimes the manner of opposition against seducers , is unadvised and prejudicial . to contend for truth by wrath , and clamour , and contumelious language and usage , inhanceth the price of error , and adds to its reputation . but the surest way is to converse much with our plain hearted people , and to season them with right principles , and to detect the subtile methods of deceitfull workers , and the dangerous issues of their allurements , and by honest and inoffensive applications to prepossess those holds , of which deceivers seek to possess themselves . and here it is of chief importance , that the influence of the pastors and other prudent and able persons , upon the common multitude of professors , be more prevailing , than the influence of the common multitude upon the pastors and other prudent leaders . servile temporizing with vulgar fancies , degrades the authority and wisdom of prudent guides , and lifts up a vulgar spirit , and will bring it to that pass , that the weakest and most inconsiderate shall sway the churches interest . let persons of approved worth be more faithful and noble , than by such servility and treachery , to raise to themselves a power in the hearts of the weaker sort . let them rather commend themselves by their known integrity , wisdom and goodness , and by being ready also in all condescention , to serve and please them to their edification . and such faithfulness is the surest means to gain them love and honour . let the religious beware of seeking to be admired and magnified among one another , or of overprizing each others esteem . this latter seems to be the cause that drew peter to a fit of dissimulation and separation from the believing gentiles , while he sought too much to please them that were of the circumcision . sometimes we know not our own spirits . it is good to beware of provocations like to be given or taken . upon a supposed affront or injury , men of parts have been hurried into dangerous contests , and to make head against petty passionate opposition , they have run beyond their own thoughts , and wrought strange confusion . discretion and charity seeks to convince and satisfie , and not to exasperate an offended brother . it is well observed , that no turbulent opinion or party doth usually arise in the church , but by the church's neglect of some truth or duty . wherefore if an evil spirit seek an occasion of mischief , reform the abuse , and so prevent his working upon the simple . and forasmuch as some of upright hearts being deceived with a fancy of a more sublime and perfect way , may pass into the tents of sectaries so far as conce●ns church order and external worship , a compassionate regard must be had of such as walk honestly , and retain those fundamental truths , that may be a ground-work for saving faith and godly life . now towards such , the greatest charity is exercised in labouring to remove the stumbling-block of their error , and to make it plain before them , that the faithfull whose communion they forsake , contend for the perfection of holy scripture , and the explicit knowledge of the doctrine of salvation , and the reasonable service of god according to his word , and spiritual worship sutable to the gospel dispensation , and the lively use of holy ordinances , in opposition to unwritten traditions , mens inventions , implicit faith , ignorant devotion and meer formality ; that they declare by word and deed against the iniquity and impiety of this evil world , and therefore the world hates them ; that they insist upon no forms or usages in religion , but what are commanded by the positive laws of christ , or are necessary in their general reason by the law of nature ; that they seek no worldly advantages or advancements in the church , but what are necessary for the support of the truth , according to gods ordinary providence ; and lastly , that human infirmities must not be thought strange in them , that have not obtained angelical perfection . these and the like things should be laid open before honest people that have been seduced into sectarian error . chap. xxv . the advancement of the sound state of religion by making it national , and the settled interest of nation . christs little flock cannot go out of the world , nor retire within themselves alone from the nations of the earth ; but they must needs remain a part of kingdoms & commonwealths with the world in general . they must take themselves to be concerned in the civil powers , for the powers that are will take themselves to be concerned in them , and their ways . for which cause their aims and actions ( as far as their sacred rule allows ) must be fitted to the capacity of the civil government , and directed unto the generall peace and quietness of the nation , whereof they are , & in which they enjoy their civil rights . by this means religions interest may incorporate with the general interest of a nation , & run in the same channel . that pure religion may take root , and spread and prosper , it is necessary to bring its external frame to the consistency of a national settlement . the just ●a●aude hereof is laid in the doctrine of faith , and substantials of divine worship , and things necessary to church unity and order , but it goes not beyond these . and being fixed in this extent , it is in a way to gain besides the support and power of the law , the nations unstrained compliance and approbation . as on the one hand ecclesiastical tyranny is a root of bitterness always bearing gall and wormwood : so on the other hand unfixedness , and unlimited liberty consists not with that stability , wherein all prudent governors would settle their own affairs , as also with that general tranquillity and repose which is the health of any people . if one were raised to empire by a meer fanatick party , he cannot settle himself , nor stand upon firm ground , till he wind his interest out of their hands , and turn himself to the way of general satisfaction . to the same intent and purpose it is of great importance so to fix the terms of church communion , as not to set a perpetual bar against the main body of the people . a church state so barr'd , though it were asserted with , a veterane army , and could inclose all preferments both of honor and profit within it self to be at its disposal , yet it is hard to see how it could ever obtain a firm establishment . for a christian nation in general being shut out of the church , or barr'd of such privileges , as are supposed to belong to them as christians , are inraged , and likely to be ingaged as one man to oppose that which they take for intolerable oppression . or if they care not to be admitted , they will turn to a contrary interest and party in religion , or to infidelity , barbarism , atheism , or some destructive way or other . now the intention here propounded may take effect , if the constitution shut out none from sacred and spiritual priviledges , but such as make not profession of true christianity , or be destitute of that knowledge which is absolutely necessary to true faith in christ , or to the profitable use of those ordinances whereof they would partake ; or by publick tryal can be evicted in their deeds to deny christ , to whom they profess subjection ; or be guilty of such scandalous enormity or disobedience , as is reproachfull to the christian name . it is likewise to be considered , that discipline is a work of time , and that people are to be brought on by degrees , when they have lain long undisciplined . for a nation is not born in a day . right ecclesiastical discipline grates hard upon mens corruptions , and stirs up many nemies . likewise the civil powers are often jealous of it , lest it should move excentrick to their motions . therefore being a tender point , it requires so much caution as nothing more . cogent reason persuades those that are herein concern'd , most willingly to put themselves under the regulation of the civil magistrate , and to contain themselves within all tolerable limitations prescribed by him , ( i mean such as defeat not the ends of discipline ) and by clear and moderate actings within their own sphere to render their office less invidious . chap. xxvi . of submission to things imposed by lawfull authority . whosoever duly prizeth the publick peace of his own liberty for publick service , will consider the utmost lawfull boundary of submission to things imposed by lawfull authority , that nothing possible to be done , be left undone . but what is sinfull , ●…s in a moral sense impossible . we may not ●…ie for god. nothing erroneous may be asser●ed , nothing simply evil may be admitted in our own practice . but in an established church not infected with heresie or idolatry , nor defective in any vital part of religion , it is duty to bear with much , that we conceive to be amiss in others practice , to which we make not our selves accessary by neglecting any means of redress within our power and calling . yea , being constrained by others rigor we may stoop to the use of some things , which profit little , if they be not simply evil , nor by an evil consequent destructive to the main service , to which they are superadded . the yoke of such subjection may cause grief of heart , but doth not wound the conscience . indifferent things are not made unlawfull meerly by being injoyned ; and it is necessary that some things indifferent in specie should be determined for orders sake . but forasmuch as things not in themselves unlawfull , may some times be so pernicious in their consequents , a● by a vehement appearance of evil to draw others into sin , and by a strong tendency to evil , to lead and settle them in a way that is not good , i dare not say that the latitude of conformity to things in their own nature indifferent , is unlimited . rulers have received their power of injoyning , and subjects their liberty of conforming for edification and not for destruction . in a case of this nature we are led on to consider , whether the scandal of compliance with things indifferent in themselves but of harmfull consequence , be not of lesser moment than the scandal and misery that may follow upon non-compliance . though of things simply evil neither may be chosen : yet of things evil only in their consequents , either the one or the other inevitably coming upon us , that must be chosen , upon which the lesser evil follows . peradventure the scandal of submission may be overballanced by the apparent consequence of a more important good , by which also it may in time be quite removed . the wisdom of the prudent must herein direct their way . though the ruler be judge of what rules he is to prescribe ; yet the conscience of every subject is to judge with a judgment of discretion , whether those rules be agreeable to the word of god or not , and so whether his conformity thereto be lawfull or unlawfull . otherwise he must act upon blind obedience , and might be excused in doing things either simply evil , or pernicious in their consequents . a general certainty , that rulers must be obeyed in lawfull things , is no security to the conscience for obedience to this or that injunction , when we doubt of the lawfulness of the thing injoyned . for we cannot be sure that obedience in this case is a duty and not a sin , because we are sure it is a sin to obey in things unlawfull , and such the thing now in question is or may be , for ought that we discern , and our ignorance cannot change gods law. therefore the doubtfulness of the thing it self , makes the obligation to obedience likewise doubtfull . and perhaps the danger may be greater on the part of obeying than refusing . for possibly , the injunction of an heinous sin may be the matter of the uncertainty ; and in this strait we apprehend it more unsafe and less excusable to choose the greater before the lesser sin , on which side soever it be , though indeed it be lawfull to choose neither . indeed it is much easier for rulers to relax the strictness of many injunctions about matters of supposed convenience , than for subjects to be inlarged from the strictness of their judgment . and blessed are they that consider conscience , and load it not with needless burdens , but seek to relieve it i● its distresses . and as this forbearance and tenderness i● superiors is the praise of their government , and advanceth peace and concord ; so doth moderation and a submissive disposition commend inferiors , and much advantage their godly zeal . for it stops the mouths of clamourous men , it obviates the ensnaring designs of adversaries , and it gives greater boldness in contending for weightier matters . howbeit sometimes that submission , which all circumstances considered , both prudenc● and upright conscience declareth necessary , may be liable to a reproach as a matter of temporizing . the truth is , a ministers reputation is of great moment to the ends of his ministery ; and he is not to be blamed , that is loth it should suffer shipwrack ; and an appearance or suspition of time-serving doth greatly indanger it . if a man should forbear some compliances , which he clearly foresees will bring him into a vehement suspition thereof , in charity it should be taken not for an undue valuation of his own credit , but for a tender regard to the honor of the gospel . when an exalted party shall set themselves to profligate the credit of those that are brought under , by constraining them to such compliances , they have more regard to their own particular triumph than to the honor of the common faith , and all true religion , which is by this means exposed to the contempt of the irriligious , as if it were meer hypocrisie and matter of interest on all sides . as for inferiors , in this case they are in a strait between ●wo , and which way can they turn themselves ●o avoid-all inconveniences . for the same ●ersons that reproach them as temporizing , would in case of non-submission clamour against them as humorous and factious . herein i shall offer the aptest remedy i know , ●amely , neither in word nor deed to abandon or disown the truth , and in these burdensom yet not unlawfull compliances not to run with the foremost , but to proceed in such manner and so far , as the standing in necessary libertie● may require , and as the more considerate pa●… of men will justifie to be discreet and honest , but above all to indeavour by a godly and blameless life to make it manifest , that conscience hath been duly satisfied and not trifle● with . in doubtfull matters and difficult times , th● all good men should keep the same latitud● of judgment and practice in all wisdom , for th● true interest of religion , may be wished b●… not expected . for some will be more , other less inlarged by the diversity of their apprehensions . also some by their natural dispositio● are more timerous or more complying : other again are more hardy and less flexible , or mor● reserved and resolute in their opinions . many are injudicious , and the best have their passion● and some lie under disadvantages that may biass the judgment this or that way , where th● matter is somewhat disputable : others ma● have weightier reasons , either for assent or di●… sent though not obvious , and perhaps not 〈◊〉 expedient to be declared . mens cases bein● so exceeding various , they must needs vary●… practice . some inconvenience , but no d● structive mischief will follow this diversity , it do not ( as one would think it should not disunite affections . for then these several pa●…ties , or persuasions rather , are one in their main cause , and may with one spirit , though walking in several paths , carry on the great concernments of it . if religion were but the bond of a faction , or the strength of a worldly interest , the asserters thereof might lose or lessen it by taking such several ways ; but it depends not upon parties , and their designs , nor is obnoxious to such ingagements , but in it self perfectly free from them . therefore it is advanced in any way that gives it liberty and opportunity , to display it self to the world in the evidence of its own truth and goodness . chap. xxvii . the surest and safest ways of seeking reformations . when a corrupt state of religion is inveterate or deeply rooted in a nation , ●he work of pious men , is convincingly to re●rove that corruption by the light of holy doctrine , and of holy walking ; and to pro●agate and press home with zeal , the great and ●nquestionable truths of christianity : but to ●e more silent and sparing in matters more con●overted and of less importance , the vehement ●rging whereof will not convince the world , nor silence the adversary . likewise by humble addresses to the higher powers in a fit season , they may seek the redress of such enormities , as are evidently scandalous , absurd and odious , and yet perhaps the chief props of that corrupt state. for this may be done without scandal or hazard , and much is done if it take effect . clamorous contests about doubtfull forms and customs , and in comparison but by matters , do serve to animate the opposite party , and afford them matter to work upon : but the vigorous maintenance of the vital parts of religion , and the detecting of gross abuses , bears them down . it is time that ripens all things , and every thing in its season is beautifull and successfull . then the redress of evils will run in its prepared channel , and a plain path will be found through passages formerly inaccessable . and then rulers themselves may see what one of deep judgment observes , that when time of course alters things to the worse , wisdom and counsell had need alter them to the better ; they may find the necessity and utility of reformation , and by their authority make it warrantable . if the friends of truth walk in sober counsels , and sure ways , and follow the truth in peace and love , and be serviceable to the common good , they retain their innocence and maintain their honour , which is their surest interest , and shall be found though the fewer number to have a considerable influence upon the publick state. both religious and civil affairs are apt to be carried in extreams , for which cause reformations commonly are suspected , and their credit is much impaired . in avoiding superstition , some have run into rudeness and undecency . in divine worship the natural expressions ofreverence and devout affection , and things necessary to decency and order , should be observed carefully by those that turn away from superstitious vanities , that it may appear that a well informed conscience , and the spirit of a sound mind doth guide and rule them , and that their principles are no way defective ; but sufficient and ample unto all regular devotion . these necessary decencies and natural expressions of devotion , are plain and obvious to all intelligent persons ; and the modes of civil reverence and seriousness in use among us , do much guide herein . a compliance with sober and grave solemnities affected by a nation in general , helps to procure a good esteem , and to get ground among them ; whereas opposition and singularity may beget a general dislike . men do but mispend their zeal in opposing prevalent customs , that have nothing in them contrary to sound doctrine and good life . among other things i may instance in religious performances at funerals , which may well be ordered without superstition or any other abuse , and improved to the peoples benefit , who are then met together in the house of mourning . some churches being in the midst of false worshippers to prevent all superstition , have forbidden the making of prayers or sermons at the interment of the dead . but in things of this nature , several churches may have their peculiar reasons , and accordingly their different orders . as concerning heathenish pastimes , and vanities sometimes affected by the rude vulgar , and perhaps countenanced by some of higher degree for ends well known , they tend indeed unto much profaness , and may trouble the minds and stir the zeal of good men . nevertheless , when the power of reforming is beyond their line , it sufficeth that the weighty and unquestionable matters of true religion , be constantly inculcated upon the people , and the spreading of sound knowledge indeavoured , both by publick doctrine and by private instruction . and those humorous fooleries , which opposition often heighteneth , would soonest fall to the ground by contempt and silence . in a happy season , when the power of religion hath a potent influence upon a nation , the laying of a good foundation for time to come , is mainly to be regarded . an opportunity in this kind may be lost , not only by a sluggish neglect , but also by an impetuous overstraining of it . it is overstrained , when things are carried forth beyond what a nation will ever bear . it may be more advisable to stop at moderate reformations , than to proceed to such extream alterations , as must needs stand in opposion ( if so be they can so stand ) to a contrary fixed inclination generally prevailing . the consequents of such proceeding , need not to be here discoursed . besides , the more healthfull state of religion may stand not in a total change of things long in use , but in reforming the abuse thereof . and it should be minded that sometimes in curing a lesser evil , there is a real hazard of a greater mischief ; and in hasty attempts of changes , things may be carried on beyond the commendable end designed , even to its utter ruin . for commonly men are not masters of what they get in such precipitate ways . chap. xxviii . considerations tending to a due inlargement and unity in church-communion . an unhappy kind of controversies about forms of divine worship , ecclesiastical government , and qualification of church members , hath been the calamity of our times . the differences in these points have made a sad breach upon church unity , and divided brethren of the same reformed profession , both in affection and interest , and have been the occasion of much misery . in regard whereof , some things that make for an amicable condescention among brethren , and for humble submission to superiors , are here propounded for consideration , but not as peremptory resolves . though many or most of them seem to me to carry their own evidence ; yet it becomes one who is sensible of human weakness , and of his own meaness , to write modestly in these points about which there is so great a variety of apprehensions . the communion of saints , is the communion of the catholick church , and of particular christians , and churches one with another as members thereof ; and therefore we may not restrain our fellowship to any particular church or churches , so as to with-hold it from the rest of the catholick church . our communion with the catholick church , is as well in religious worship , as in christian faith and life . as there is one faith , so one baptism , and one communion of the body and blood of christ , and we being many , are one bread and one body . though we cannot at once locally communicate with the whole church in external worship , because it cannot possibly meet in one place ; yet according to our capacity and opportunity , we are so to communicate with the several parts thereof , and not unwarrantably withdraw from any , and this is a vertual communicating with the whole . church discipline and government , as to the particular form thereof , hath much more obscurity than the doctrine of christian faith and life , and is much more controverted among the godly learned . and in more dark and doubtfull points , humility , charity , and good discretion , teacheth mutual forbearance . in ecclesiastical regiment , all church members are not so concern'd , as church guides and pastors are . christ hath not left the affairs of his kingdom in so loose a posture , as to give a liberty of leaving or chusing the communion of a church according to our own affections , without regard to order . a particular visible church being a body politick , cannot subsist without rules of stable policy . her censures and judgments ought to be clear , certain and uniform , or of the same tenor ; and therefore may not proceed upon such a kind of evidence , as at the most is but conjectural , and of variable apprehension . our arbitrary conjecture of an others regeneration , is but an uncertain way of admission to sacred priviledges , wherein no uniform judgment can be held between several churches , nor the several members of the same church , nor by the same person with himself at several times . for mens apprehensions about the spiritual estate of others , are exceeding different and inconstant . but whether a person make a credible profession , or be competently knowing , or grosly ignorant ; whether he be scandalous or walk orderly , is capable of certain evidence , and of constant regular proceeding thereupon . let it be considered whether of these two , either to proceed with men according to our private hopes and fears about their internal state , or according to stated rules and certain evidence , be the surer way to preserve the church in peace , and to propagate true piety . also , whether persons passable by such publick rules , can in ecclesiastical tryal be judged to be ungodly , or to make a false profession , whatsoever our private fears are concerning them . and if their profession be not proved false , whether it be not to pass for credible in that tryal . human laws and publick judgments presume them to be good , that are not evicted to be bad . private familiarity is at every ones choice : but our church-communion being a publick matter , must be governed by publick and common rules , and not by private will. if a church impose such laws of her communion , as infer a necessity of doing that which is unlawfull , there is a necessity of abstaining from her communion , so far as those unlawfull terms extend . churches mentioned in scripture , had their corruptions in doctrine , worship , and manners ; yet the godly did not separate from them for those corruptions , nor were commanded so to do . indeed they are commanded to come out of babylon , which is no other than to separate from idolatrous , heretical , antichristian societies . yet in suggesting this , i do not encourage to a stated communion in such churches as have no other ministers placed in them , than such as are altogether unfit to have the charge of souls commited to them , that is , who are unable to teach , or teach corruptly ; either teaching pernicious doctrine , or abusing , mishandling , and misapplying sound doctrine , to encourage the ungodly , and discourage the godly . for the scripture bids us beware of blind guides and false prophets . by continuing in church-communion , we partake not of the sins of others , which we have no power to redress , nor are we made guilty by their leaven , if it doth not infect us ; and profane persons are no more countenanced by our presence , than those lewd priests the sons of eli were by the peoples coming to sacrifice . in communicating in holy things , we have internal communion only with the faithfull , and as for the meer external communion , it is with those that have as yet an outward standing in christ , till they are cut off by the hand of god , or due order of discipline . when a minister hath done his part to keep off the unworthy , in the dspensing of the sacrament to such , he is in a moral sense meerly passive ; so that their unworthy participation cannot be imputed to him . nor in such an administration is a practical lie or any falshood uttered . for the sacrament seals the mercy of the covenant not irrespectively , but conditionally , and the words of the application must be so understood . if we have not power to separate an obstinate scandalous offender from the church , yet the withdrawing of our selves from him , is an excommunication in some degree , and the effect thereof is hereby in part obtained . when ministers and people do their duties in their places , without usurpation of further power than they have warrant for , then all will be , though not so well as it might , yet as it can be at present . of several modes and methods of publick action , prudence makes choice not always of what is simply best , but of that which is most passable , if it be not so disorderly as to marr the substance , or frustrate the end of an administration . in sacred adminstrations we may yield without sin to others sinfull weaknesses . and though we may not please them in doing that which is evil ; yet we may in that which is lawfull , but less edifying ; and so we may let go some good in the manner of performance , rather than omit the whole service . here is indeed a sinfull defect , yet not on our part , but on theirs who urge the way that is less edifying , and refuse the better . the exercise of church discipline being a means and not the end , must be govern'd by rules of prudence , among which this is a chief one , that the means must not be asserted so stifly as to indanger or destroy the end . the exercise of spiritual authority is necessarily more regulated by the determination of the civil magistrate , in a state that maintains the true religion , than in a state that either persecutes or disregards it . if it were supposed , that spiritual power is radically the same in all ministers of the gospel , let it be considered , whether the exercise of that power may not be more restrained in some , and let forth to a larger extent in others , upon prudential grounds ; provided it be not inlarged in some to an exorbitancy , and streightened in others to an extream deficiency . likewise if there be a dissent or doubting about a superiority or pre-eminence of spiritual power in some distinct ecclesiastical office , let it be considered how far submission may be yielded to a power objectively ecclesiastical , but formally political , derived from the civil magistrate , and seated in ecclesiastical persons by temporal laws . lastly in reference to things imposed , there is a wide difference between a quiet submission , and an approving free choice . it may be the duty of subjects to do that , which may be the sin of governors to command . for in the same things wherein governors refuse the better way , subjects may do their parts and choose the best way they can . if these considerations or others of the like catholick tendency be found allowable , and will pass among brethren of different judgments , they may prevent and heal many breaches , and unite dissenters in the bond of peace and love , and afford unto such as have been intangled , a more free scope and large capacity for publick aims and actions . chap. xxix . whether the purity and power of religion be lessened by amplitude and comprehensiveness . a doubt may arise in this place , whether it ben ot safer to make the church-doors narrow , and to keep a strict guard upon the entrance into it , and to insist upon the exactest purity , that religion may continue uncorrupt , and that the church be not defiled , nor its interest ravished by strangers . in resolving this doubt , i forget not that the way is narrow and the gate is straight that leadeth unto life . but self-denial and real mortification and a conversation in heaven , and not strictness of opinion in church order , is this narrow way and straight gate ; and our salvation lies upon purity of heart and life , and not upon church purity . besides , god hath made the gate of the visible church , much wider than the gate of heaven ; and church discipline cannot be set in that strictness , in which the doctrine of salvation is to be preached . for doctrine directly judgeth the heart ; and requireth truth in the inward parts ; but discipline judgeth only the exterior conversation , and must be satisfied in the credibility of profession . in walking by rigid rules of discipline , though with an aim to advance purity , we may easily shut out those whom christ hath taken in . true piety may be found in many , who retain such things as some godly christians judge erroneous or superstitious ; and godly sincerity may be found in many , whom some of greater zeal , but too censorious , may judge to be but formalists . it is not good to neglect sober and serious people , though in a lower degree of profession , who conform to gods ordinances , and regard a sound ministery , and shew themselves teachable , lest we reject those that would help to uphold and honour religion , more than many who will put themselves forward among the strictest sort , but indeed are either carnal projecters or busie bodies , or froward and fickle persons , and a stain to the profession in which they seem to glory . this narrowness of church-communion , and other reservedness of some strict professors , tends neither to the increase nor stability of pure religion . zealous christians are a kind of good leaven , like that in the gospel parable , which if kept alone , is of no efficacy , but being diffused will season the whole lump . if they sever themselves into distinct visible societies from the body of a nation , professing the true religion , their vertue cannot spread far ; but they leaven the whole mass of people by being diffused throughout the whole . and then they gain reverence and reputation , and by their example profane and dissolute persons may be convinced and much reformed , and among those that walk orderly , many may be carried on from common to saving grace . hereunto may be added this inestimable benefit ; to wit , the apparent hope of the propagation of true religion to the generations to come , which otherwise being unfixed , might in time wear away and fail in such a nation . furthermore , sincere christians are comparatively but a little flock , and of that little flock , the greater number are of low capacities and very defective in political prudence ; and if they were wholly left to govern themselves in separated societies , they might easily be insnared into parties and breaches , and manifold inconveniencies . indeed those of them that are best able to govern themselves , are most convinced of the need of publick government . wherefore it is the security of the faithfull to live under a publick and fixed rule and order , and consequently to be imbodied with a nation , if it may be , in one way of communion . chap. xxx . factious usurpations are destructive to religions interest . religion is by the maligners of it too often called faction . but the name is not more reproachfull , than the thing it self is hurtfull to it . and the prudent promoters of it , will avoid factious usurpations and all such ways , as would turn to a general greivance . but if any number of men in a higher degree of profession , should seek the ingrossing of profits and preferments within themselves , upon the account of their being religious , and the assuming of such power as cannot be maintained , but by injury or disregard really , or in appearance offered to all others , and should so act in civil affairs , as if they only were the people , and think to do this for the advancement of religion , they would much mistake their way . for besides the iniquity of this practice , the vanity and weakness of it is manifest . the intrinsick and permanent strength of strict religion must be well considered . for that which is adventitious , is very mutable and may be soon turn'd against it . occasional advantages may suddenly raise it up to reputation and power among men , and as suddenly leave it to sink and fall again . wherefore its friends and followers may well reckon that they have made the most of their advantages , when they can secure its interests in the common interest of a nation . a firm liberty and security founded in a national interest , is more agreeable to the condition of regenerate christians , than an intire potency to themselves alone . for they would scarce well comport with so great a weight of power . hypocrites for carnal ends would addict themselves to their party and overact them . the sincere would prove but men , corruptions would appear , and miscarriages would marr their reputation , which is not their least support . hereunto may be added many incongruities that would happen to them . the gallantry and splendor of the world will be no help to that humble and contrite frame of spirit , and real mortification , and holy walking , and heavenly mindedness which is the power of christianity . the various and versatile ways of worldly policy turning to innumerable occasions , are not very passable to truly tender consciences . besides , if the power were inclosed within these narrow limits , many of low birth and breeding must needs be lifted up , both to the envy of the excluded party , and the disesteem of magistracy . and persons of low condition being raised above their own sphere upon the account of religion , may be easily tempted to think more highly of themselves than they ought to think , and to grow busie , peevish and rigid in needless matters , which will provoke a people and fire their spirits , and though the rage be pent up for a season within their breasts , it will at length break out into a flame . the power of christianity , as to human strength , is best established and extended , by leaning upon some common interest with which it falls in , as the vine is born up , and spreads abroad by the support of a wall or frame . it is therefore most sutable to the terms upon which it stands in this world , to be in a complex state with some other just , large and stable interest , such as is the common peace and safety both of prince and people . and being a holy and wise profession , it leads its followers in safe and right paths , and teacheth them to wait therein with patience . the nature of its interest will bear such patient waiting . for it is not carnal consisting of the great things of this world , which may call for an eager and quick pursuit , and daring interprizes . but it is the upholding of such a cause as needs not fear a sinking , if it catch not hold of every sudden offer , that is not clear in regard of conscience or prudence , but by an unchangable reason it indures throughout all ages , and if it fall it shall rise again . it needs not the making of parties , and drawing people to its side by a pragmatical importunity , nor to enter into any suspected ways ; but wheresoever it is managed like it self in righteous and prudent counsels , it makes the fairest progress and of longest continuance . the reasons aforegoing , do hold in due proportion against the ingrossing of privileges , in particular in corporate societies , and the making of parties to interrupt the settled order of promotions and to keep back persons legally intitled , that the religious alone might be promoted . such practises make sad breaches , and upon change of affairs will turn to the great detriment if not the depression of the party so advanced . chap. xxxi . of leading and following , and of combinations . gods providence useth to dispose into all quarters , some men not only of known integrity , but eminent for wisdom and reputation , who see more than the ordinary sort of good men , and are able and meet to give advice like those children of issachar , men that had understanding of the times to know what israel ought to do . these are much the stay of this profession , and by their influence keep things right , and preserve the weaker sort from manifold aberrations . it is supposed that they seek not their own glory in being made heads of parties ; but that in sincerity and self-denial they follow truth and peace , and use their authority and ability , to promote a catholick interest , and true concord among all christians . nevertheless sometimes the understanding of the prudent fails , and counsel is hidden from them . it pleaseth the only wise god , sometimes to permit strange resolves to proceed from good and wise men , that our main stress of hope might rest upon him alone , and on his infallible word ; and that we might not become the absolute disciples of any masters upon earth . one or two eminent men in a country , though wise and faithfull , may not be followed as it were by implicit faith , which may lead into great mistakes . it is to be supposed , that there be many discreet persons , though not of eminent ability , whom it may become to hear and reverence their eminent men , yet to see with their own eyes , that is , to judge by their own reason . in this matter there be two extreams , either to be too morose or too sequacious , the one being the effect of a sullen pride and self-conceit ; the other of pusillanimity , temerity , and such like weakness , and both tending to make breaches and lead into parties . we may have the persons of worthy men in due veneration , but not in excessive admiration . avoid precipitate leaders , for though the service of hot spirits may be sometimes prosperous ; yet in this temperate cause their conduct is pernicious . and there is as much reason to avoid such leaders as care not , or at least consider not , what they do against the common interest of christianity , to advance a particular form or party . but above all beware of such persons , whose apparent worldly interests lead them to adhere to some divided party , & to cherish faction . if much be committed into such hands , we shall be lead into a wrong course , or disabled to follow the right , though we see it plain before us . yea , the cause of religion will be inthralled to the service of a faction , and be left with disgrace enough when men have serv'd their turns of it . a people of honest zeal may easily be over-credulous of great and powerfull men that pretend to favour religion , and take it into their patronage . yet the more discerning sort will look to it , that , while grandees retain them with such favour and friendship , they overact them not to the dishonor and dammage of this profession , which is more worthy than to be held in vassalage , and made to lackey after corrupt designs ; and more noble than to bear such indignity . it is good for the younger sort of professors to reverence the ancient and more experienced ; and for all sorts in their choice of guides and patterns , to prefer solid judgment with integrity of life and conversation before taking parts , heat of zeal and high affections . amidst diversities of parties and persuasions , it is safe to hold communion with the generality of serious and pious christians , and yet to receive with love the several disagreeing parties , who for the main walk in the truth , and to have communion with them all , as far as catholick principles will give leave . in pursuing the ends of this interest , there is no need of private or unauthorized persons entring into such stated combinations and correspondences , as the jesuits and other orders under the papacy , have setled in their societies throughout the world. for all pious christians are taught of god , and have one spirit touching the main of this design , and are inclined to pursue the same with one accord . and indeed so it is , that only the sincere friends of truth , men of upright hearts , and humble spirits , and honest lives , will observe and follow the rules of this interest . and it sufficeth , if they keep close to their common rule of faith and life , and follow after the things that make for peace , and know the present state of gods israel , and acquaint themselves with each other , as opportunity of converse offers it self , and so govern themselves , and carry on the advancement of religion by such honest and harmless means , as need not shun the light , but may stand before the face of all opposers . chap. xxxii . the wisdom of the higher powers in promoting the religiousness of their people . the advancement of true religion is the interest of the higher powers , if to maintain gods honour and mans chief good be their interest , and if the defying of god and the utter undoing of men be against it . yea , if the tranquility and peace of governours and the stability of government be regarded , human wisdom will direct to promote that way which is no other than the exercise of a conscience void of offence towards god and towards man. godliness includes prudence , justice , temperance , fortitude , and all goodness . it is an internal law effectually subduing them that have it to all external laws that are just and good , and the example of it goes far to the bettering of many others in things pertaining to humanity . it is regular and harmonious in every part , it leads to order , peace and unity , and there is nothing in it inconsistent with right policy . it is the way of true wisdom , and apt to take most among the serious and well advised part of the people , and when it hath taken hold of them , it makes them wise and serious more abundantly . it corrects rash , rugged , wrathfull , and fierce natures , and to say the least , whatsoever turbulency may afterwards remain in such , it makes them of far more sedate and castigate spirits than otherwise they would be . and though it doth not forthwith exterminate , yet it so debilitates all complexional distempers , that they cannot break forth into a course of mischief ; and ordinarily it works an evident notable change . of so great force is an attentive and active conscience over all human passions . and doubtless it is the strongest bond to hold subjects in obedience to their governours . for the conscientious are held in by the terrour of the lord and the dread of the wrath to come , besides the sense of mans wrath , which they have in common with all considerate persons . wherefore it is clearly the princes interest that his subj●cts universally ( if it can be ) should be religious , and consequently it is the wisdom of his government to indeavour it as far as it is attainable . and if he would bring them to such a state , he is to take care to exalt gods immediate soveraignty over their consciencies , and under that soveraignty to hold them in subjection to himself . for where conscience is not preserved in its awfull regard to gods law as its supream rule , true religion is extinguished . and they are the patrons of irreligion , who propagate such principles as tend to alienate the conscience from its true soveraign and proprietor , and either to make it servile to those who have no just dominion over it , or to debauch it into searedness or dead security . one way most needfull and advantagious for preserving gods authority over conscience , is most effectually to bind gods laws upon the people ; and to order what things else are necessary for the due observation thereof , and to lay no other yoke upon them in things pertaining to god. and as this way imports much to the sincerity and reality of religion , so it doth no less to the keeping of religious minds in unity . for in what center will the judiciously conscientious unite , if not in the revealed mind and will of god , as it is apprehended by them ? will the injunctions of the civil magistrate , or the authority of ecclesiastical superiors better resolve the doubts of such men , or silence their disputes ? this is not urged to prove that superiors can injoyn nothing in religion , but what is particularly before enjoyned of god ; or that the consciences of inferiors are not bound by their commands in subordination to gods commands : but only that they take the best course for the unfeigned piety and truly christian concord of their people , that by their injunctions , seek mainly to promote obedience to the divine laws , and add no more of their own than what is clearly necessary thereunto . and what more just and prudent course than to forbear things that are unnecessary , and unserviceable to the promoting of truth and peace ; yet with a perplexity and a stumbling block , an easie inlet to all dissolute or ductile spirits , and a bar against many of known sincerity : and to use that moderation in the publick rule and standard , which takes away or exceedingly lessens , dissents , and consequently the occasions of dissention . the spirit of christianity forbids christian magistrates to destroy sincere christians , for their little differences and narrow principles in forms of church order . and no reason of state will oblige them to that severity , how importunately soever some interessed men may urge it . judicious charity or a prudent indulgence towards such , cannot undermine religion or the civil state. and a sound ecclesiastical polity set for the increase of true godliness , will receive no dammage by it , but it will rather gain upon those dissenters , and if their scruples be not removed , it shall abide firm and stable , and grow in strength by the reputation of its own goodness and sufficiency , in that it is not hazarded or impaired by this charity and forbearance . the higher powers by granting some limited liberty do more universally protect the faithfull , and having no interest in competition with the advancement of christs kingdom , are able and wise enough to provide against any dangerous inconveniencies . the bounds and rules of this indulgence are not so undiscoverable as to make it a vain proposal : yet , it is but an idle demand of those that require an enumeration of all particulars , than which , nothing more or less may be tolerated in any case . all particularities in any human affairs are not easie nor necessary to be known at one view , nor are they so fixed , but they may admit considerable variations according to the different state of things . there be general rules of prudence that are a sufficient indication of what ought to be done at any time , as the present case requires . as the wisdom of a housholder will direct him how far to bear with faults and weaknesses in his family ; so the magistrate by wisdom will discern what may be born with in his common-wealth , so far as is sufficient to the true and just ends of government . chap. xxxiii . the churche's true interest to be pursued by ecclesiastical persons . nothing is more precious , and among christians nothing should be more valued , than the good of gods church , for it is christs and gods great interest in the world : but the misery is , that the churches name is abused , and its interest mistaken most perversly . for none have more pretended for the church than they , whose business is to get and keep worldly pomp , and power with carnal ease and pleasure ; and to make laws and rules serviceable to these ends ; and to corrupt the minds and debauch the lives of men , that they may bring them into blind obedience to such laws , and maintain their worldly dominion over christs heritage , and who value all men howsoever qualified , as they stand affected to their estate , and accordingly stick not to reject the eminently good , and to receive the notoriously bad . in the romish church all this is palpable . now let these be called the church , by them that list to give that name , to a state of pride and luxury , of tyranny and oppression , of carnal and devilish policy , under which the souls of people are betray'd to everlasting perdition . wherefore those in the ministery that are sollicitous of the churches welfare , should state the interest thereof aright , which indeed is not for the service of the flesh or the carnal mind ; but for the promoting of the divine life in men , and the increase of the mystical society of regenerate persons , united in christ their head by his spirit dwelling in them ; and in order thereunto , for the increase of the visible society of persons externally owning such an internal state. and therefore it is to promote and propagate the sound knowledge of god in christ , and to make the people of their charge really good , and to advance them what they can in grace and wisdom according to their several capacities , and to deal with them in meekness and love , and to walk before them as examples of all purity and goodness , and to be more sensible and sollicitous about the corruptions and sinfull disorders , than the sufferings of the church , and to be more zealous for gods honour and the good of souls , than for their own honour , wealth or power , and in a word to seek the things of christ more than their own things . the ministers that discharge their office well , are in scripture declared worthy of double honour . and that they be indowed with honorable settled maintenance , is necessary for the support of a religion , that for its excellency requires to be supported by the help of excellent gifts , as learning , eloquence and prudence , not now to be obtained by miracles , but in the ordinary use of means with much cost and labour . and questionless the withdrawing of these supports tends to the churches ruine , nevertheless an inordinate and licentious collation , and accumulation of preferments making for the service of covetousness , ambition and depraved appetite , and for the decay of sobriety , vigilancy and industry in the pastors , is no less dangerous . this exorbitancy after the roman empire became christian , allured and brought in the men of this world , who have their portion in this life , and gave them advantage by carnal arts , to possess themselves of the chief seats of power in the church , by which means religion degenerated into externalness and carnality , and that which was then named the church was at length turned into a worldly state , which grew more and more corrupt till the mystery of iniquity was fulfilled in it . where christianity hath recovered it self out of the degeneracy of the later times , and knowledge is generally diffused among the people , the sufficiency , industry and faithfulness of ecclesiastical persons will be inquired after , negligence in their administrations and irregularities in their lives will not pass without noting , the ignorant , idle and scandalous will fall into contempt , outward formalities will be no covering , as in darker times they were , distinctive habits and reverend titles alone will not procure veneration , the ecclesiastical authority will sink and fall without remedy , if real worth doth not uphold it . in such times men will not be to learn that an arm of flesh doth not constitute a christian church , and that the aid of the secular power is not enough to prove one party to be orthodox , and the rest heretical or schismatical . external violence , which is the common support of false religions , will in this case do little good , but it will render them that call for it the more odious , and more discover the weakness of their cause . wherefore the clergy must resolve to do worthily and fulfill their ministery , or they must extinguish the light of the gospel , or the light of the gospel will extinguish them . but if as faithfull shepherds they watch over the flock , and tender the state thereof , if they labour in the word and doctrine , and teach with meekness and patience if they pitty and succour the weak , and heal that which is lame , that it may not be turned out of the way , if they use the rod of discipline with judgment and paternal affection , if they discard and lay by mens unprofitable institutes , and maintain all divine ordinances in their due honour , and chiefly urge the observance of the indispensable commands of god , and turn men from externalness , and make it their chief aim that christ by his word and spirit may reign in the hearts of professed christians ; then shall they magnifie their office and establish their authority , and hold their flocks in an unfeigned reverence and submission , as feeling the force of the ministerial warfare in their consciences . and the inferior differences shall not be able to cause disgust or aversation , or break those strong bonds of the peoples sincere regard toward their pastors : but they would rather be swallowed up in love , which is the bond of perfectness . the conclusion . no greater thing can fall under the consideration of mankind , than the security and increase of true religion . the glory of god among men and their eternal salvation depends upon it . t is as far above the concernments of the kingdoms of this world , and their politick administrations , all secular affairs , and philosophical speculations , as the heavens are high above the earth . an inquiry into the sound state and true interest thereof , is a contemplation worthy of the greatest minds , and the advancement of it is the chiefest honour of the highest powers . t is the royal interest of that potentate , who is king of kings and lord of lords , and of that blessed society which are incorporated under him their lord and head. and who that in any degree hath truly known the felicity of this kingdom , and hopes for a lot of inheritance in the glory of it , doth not value the concerns thereof above all his chief joys that are but of this world ? a zeal for the common faith , and a constraning love to all the faithfull , hath excited a very mean and weak one to do what he was able on this important subject , impartially searching after their common good . let the prince of this society , one of whose names is counsellour deliver his flock from all dangerous and disadvantageous error , and from wandring in broken parties by unstable and divided counsels , and shew them graciously the right way of maintaining a consistency among themselves , and of gaining upon the reconcilable part of men . and forasmuch as this prince and leader is the lamb of god whose banner is love , let his people every where be acted by the spirit of love , and shew forth the meekness of wisdom in all good conversation , with humility , patience and long-suffering , having this principle deeply imprinted in them , the wrath of man worketh not the righteousness of god. the point of church-unity and schism discuss'd . chap. i. of the church and its polity . the church is a spiritual common-wealth , which according to its primary and invisible state is a society of regenerate persons , who are joyned to the lord christ their head , and one to another as fellow members by a mystical union through the holy spirit , and are justified , sanctified , and adopted to the inheritance of eternal life ; but according to its secondary and visible state , it is a society of persons professing christianity or regeration , and externally joyned to christ , and to one another by the symbals of that profession , and made partakers of the external priviledges thereunto belonging . there is one catholick church , which according to the invisible form , is the whole company of true believers throughout the world ; and according to its visible form , is the whole company of visible believers throughout the world , or believers according to human judgment . this church hath one head and supream lord , even christ , and one charter and system of laws ; the word of god and members , that are free denizons of the whole society , and one form of admission or solemn initiation for its members , and one kind of ministery and ecclesiastical power . this church hath not the power of its own fundamental constitution , or of the laws , and officers , and administrations intrinsecally belonging to it , but hath received all these from christ its head , king and lawgiver , and is limited by him in them all . nevertheless , it hath according to the capacity of its acting , that is , according to its several parts a power of making secondary laws or canons , either to impress the laws of christ upon its members , or to regulate circumstantials and accidentals in religion , by determining things necessary in genere , not determined of christ in specie . as the scripture sets forth one catholick church , so also many particular churches , as so many political societies distinct from each other , yet all compacted together as parts of that one ample society , the catholick church . each of these particular churches have their proper elder or elders , pastor or pastors , having authority of teaching and ruling them in christs name . an ecclesiastical order of presbyters or elders , that are not bishops , is not found in holy scripture . for all presbyters or elders , being of a sacred order in the gospel church that are any where mentioned in scripture , are therein set forth as bishops truly and properly so called , and are no where set forth as less than bishops . these elders or bishops are personally to superintend all their flock , and there is no grant from christ to discharge the same by delegates or substitutes . a distinction between bishops and presbyters , and a superiority of the former over the latter , was after the scripture times anciently and generally received in the christian church . yet it was not a diversity of orders or offices essentially different , but of degrees in the same office , the essential nature whereof is in both . the bishop of the first ages was a bishop not of a multitude of churches , but of one stated ecclesiastical society or single church , whereof he was an immediate pastor ; and he performed the work of a bishop , or immediate pastor towards them all in his own person , and not by delegates and substitutes ; and he governed not alone , but in conjunction with the presbyters of his church , he being the president . though several cities in the same kingdom have their different municipal laws and priviledges according to the diversity of their charters , yet particular churches have no divine laws and priviledges diverse from each other , but the same in common to them all , because they have all the same charter in specie from christ. therefore each of them have the same power of government within themselves . and the qualifications requisite to make men members or ministers of the universal church , do according to christs law sufficiently qualifie them to be members or ministers of any particular church , to which they have a due and orderly call . local , presential communion in gods ordinances , being a main end of erecting particular churches , they should in all reason consist of persons , who by their cohabitation in a vicinity are capable of such communion , and there may not be a greater local distance of the persons than can stand with it . a bishops church was anciently made up of the christians of a city or town , and the adjacent villages , who might and did personally meet together , both for worship and discipline . all christians of the same local precinct are most conveniently brought into one and the same stated church , that there might be the greatest union among them , and that the occasion of straggling and running into several parties might be avoided . yet this local partition of churches is not of absolute necessity and invariable , but if there be some insuperable impediment thereof , the partition must be made as the state of things will admit . no bishop or pastor can by divine right or warrant , claim any assigned circuit of ground as his propriety for ecclesiastical government , as a prince claims certain territories as his propriety for civil government ; so that no other bishop or pastor may without his licence , do the work of the ministery , in any case whatsoever within that circuit . it is not the conjunction of a bishop or pastor with the generallity or the greater number of the people , that of it self declares the only rightfull pastor or true church within this or that circuit . for many causes may require and justifie the being of other churches therein . seeing particular churches are so many integral parts of the catholick church , and stand in need of each others help in things that concern them joyntly and severally , and they have all an influence on each other , the law of nature leads them to associations or combinations greater and lesser , according to their capacities . and the orderly state that is requisite in all associations , doth naturally require some regular subordination in the several parts thereof , either in way of proper authority or of mutual agreement . and the associated churches and particular members therein , are naturally bound to maintain the orderly state of the whole association , and to comply with the rules thereof , when they are not repugnant to the word of god. a bishop or pastor and the people adhering to him , are not declared to be the only true church and pastor within such a precinct , by their conjunction with the largest combination of bishops or pastors and their churches . for the greater number of bishops may in such manner err in their constitutions , as to make rightly informed persons uncapable of their combination . a national church is not a particular church properly so called , but a combination or coagmentation of particular churches , united under one civil supream , either personal as in a monarchy , or collective as in a republick . and the true notion thereof lies not in any combination purely ecclesiastical and intrinsecal , but civil and extrinsecal , as of so many churches that are collected under one that hath the civil supremacy over them . the national church of england truly denotes all the churches in england united under one supream civil church-governour , the kings majesty . civil magistrates as such , are no constitutive parts of the church . the christian church stood for several centuries without the support of their authority . but supream magistrates have a civil supremacy in all ecclesiastical matters , and a political , extrinsecal episcopacy over all the pastors of the churches in their dominions , and may compell them to the performance of their duties , and punish them for negligence and mal-administration ; and they may reform the churches , when they stand in need of reformation . the possession of the tithes and temples doth not of it self declare the true pastor and church , nor doth the privation thereof declare no pastor and no church . for these are disposed of by the secular power , which of it self can neither make , nor make void a pastor or church . a diocess is a collective body of many parishes under the government of one diocesan . if the several parishes be so many particular churces , and if their proper and immediate presbyters be of the same order with those which in scripture are mentioned by that name , and were no other than bishops or pastors ; then a diocess is not a particular church , but a combination of churches , and the diocesan is a bishop of bishops , or a governour over many churches and their immediate bishops . if the parishes be not acknowledged to be churches , nor their presbyters to be realy bishops or pastors , but the diocess be held to be the lowest political church , and the diocesan to be a bishop of the lowest rank , and the sole bishop or pastor of all the included parishes ; i confess , i have no knowledge of the divine right of such a church or bishop , or of any precept or precedent thereof in scripture . for every particular church mentioned in scripture was but one distinct stated society , having its own proper and immediate bishop or bishops , elder or elders , pastor or pastors , who did personally and immediately superintend over the whole flock , which ordinarily held either at once together , or by turns personal , present communion with each other in gods worship . but a diocess consists of several stated societies , to wit , the parishes which are constituted severally of a proper and immediate presbyter or elder having cure of souls , and commonly called a rector , and the people which are his proper and ●…rge or cure . and the people of th●… not live under the personal and in●…rsight of their diocesan , but under ●…legates and substitutes . nor do they o●…ly hold personal present communion with each other in gods worship , either at once together or by turns . nevertheless , which way soever a diocess be considered , i have nothing to object against submission to the government of the diocesan , as an ecclesiastical officer established by the law of the land under the kings supremacy . there is nothing in the nature of the office of presbyterate ( which according to the scripture is a pastoral office ) that shewe it ought to be exercised no otherwise than in subordination to a diocesan bishop . christ , who is the author and only proper giver of all spiritual authority in the church , hath not so limited the said office , and men cannot by any act of theirs enlarge or lessen it as to its nature or essential state , or define it otherwise than it is stated of christ in his word . no power ecclesiastical or civil can discharge any minister of christ from the exercise of his ministery in those circumstances , wherein christ commands him to exercise it , nor any christians from those duties of religion , to which the command of christ obligeth them . as the magistrate is to judge what laws touching religion are fit for him to enact and execute , so the ministers of christ are to use a judgment of discretion about their own pastoral acts ; and all christians are to do the same about their own acts of church-communion . the too common abuse of the judgment of discretion cannot abrogate the right use thereof , it being so necessary that without it men cannot act as men , nor offer to god a reasonable service . chap. ii. of true church-unity . when the names of unity and schism are by partiality and selfishness commonly and grosly abused and misapplied , the nature of the things to which those names do of right belong , ought to be diligently inquired into , and clearly and distinctly laid open . for a groundwork in this inquiry i fix upon two very noted texts of scripture . the one is eph. 4. 3. indeavouring to keep the unity of the spirit in the bond of peace . the other is rom. 16. 17. mark them that cause divisions and offences contrary to the doctrine that ye have learned , and avoid them . the former guides us to the knowledge of true church-unity , and the latter shews us the true nature of schism . by the former of these texts , all christians are obliged to maintain that spiritual unity , which they have one with another under christ their head , by the holy ghost in all due acts of holy communion in peace and concord . several important things are here to be taken notice of . 1. there is a spiritual unity between all christians in the form of one mystical body , as there is a natural unity between all the members of the natural body . the members being many are one body and members one of another . 2. this unity is under christ as the head of it . what the head is to the natural body , that is christ and much more to his mystical body the church . 3. this unity of christians one with another under christ , is by the holy ghost , and therefore called the unity of the spirit . the spirit of christ the head , doth seize upon and reside in all the faithfull , by which they become christs mystical body , and are joyned one to another as fellow-members . 4. this unity of the spirit among christians is witnessed , maintained , and strengthened by their holy communion of love and peace one with another , but is darkened , weakened , and lessened by their uncharitable dissentions . hence it is evident that the unity here commended , is primarily that of the church in its internal and invisible state , or the union and communion of saints , having in themselves the spirit , and life , and power of christianity . t is the unity of the spirit we are charged to keep in the bond of peace . but concord in any external order with a vital union with christ and holy souls , his living members , is not the unity of the spirit , which is to partake of the same new nature and divine life . secondarily , it is the unity of the church in its external and visible state , which is consequent and subservient to the internal , and stands in the profession and appearance of it , in the professed observation of the duties arising from it . where there is not a credible profession of faith unfeigned and true holiness , there is not so much as the external and visible unity of the spirit . therefore a sensual earthly generation of men , who are apparently lead by the spirit of the world , and not by the spirit that is of god , have little cause to glory in their adhering to an external church order , whatsoever it be . holy love , which is unselfed and impartial , is the life and soul of this unity , without which it is but a dead thing , as the body without the soul is dead . and this love is the bond of perfectness , that cement , that holds altogether in this mystical society . for this being seated in the several members , disposeth them to look , not to their own things , but also to the things of others , and not to the undue advancement of a party , but to the common good of the whole body . whosoever wants this love , hath no vital union with christ and the church , and no part in the communion of saints . the church is much more ennobled , strengthened , and every way blessed by the communion of holy love among all its living members , or real christians , than by an outside uniformity in the minute circumstances , or accidental modes of religion . by this love it is more beautifull and lovely in the eyes of all intelligent beholders , than by outward pomp and ornament , or any worldly splendor . the unity of the church as visible , whether catholick or particular , may be considered in a three-fold respect , or in three very different points . the first and chief point thereof , is in the essentials and all weighty matters of christian faith and life . the second and next in account is in the essentials and integrals of church state , that is , in the christian church-worship , ministery and discipline , considered as of christs institution , and abstracted from all things superadded by men . the third and lowest point is in those extrinsecal and accidental forms and orders of religion , which are necessary in genere , but left in specie to human determination . of these several points of unity , there is to be a different valuation according to their different value . our first and chief regard is due to the first and chief point , which respects christian faith and life ; the next regard is due to that which is next in value , that which respects the very constitution or frame of a church ; and regard is to be had of that also which respects the accidentals of religion , yet in its due place and not before things of greater weight and worth . things are of a very different nature and importance to the churches good estate ; and a greater or lesser stress must be laid upon unity in them , as the things themselves are of greater or lesser moment . the rule or law of church unity is not the will of man , but the will of god. whosoever keeps that unity which hath gods word for its rule , keeps the unity of the spirit ; and whosoever boasts of a unity that is not squared by this rule , his boasting is but vain . an hypothesis that nothing in the service of god is lawfull , but what is expresly prescribed in scripture , is by some falsly ascribed to a sort of men who earnestly contend for the scriptures sufficiency , and perfection for the regulating of divine worship , and the whole state of religion . god in his word hath prescribed all those parts of his worship , that are necessary to be performed to him . he hath likewise therein instituted those officers that are to be the administrators of his publick worship in church assemblies , and hath defined the authority and duty of those officers , and all the essentials and integrals of church state . as for the circumstantials and accidentals belonging to all the things aforesaid , he hath laid down general rules for the regulation thereof , the particulars being both needless and impossible to be enumerated and defined . in this point god hath declared his mind , deut. 4. 2. ye shall not add unto the word which i command you , neither shall ye diminish ought from it . deut. 12. 32. what soever thing i command you , observe to do it , thou shalt not add thereto nor diminish from it . the prohibition is not meerly of altering the rule , gods written word by addition or diminution , but of doing more or less than the rule required , as the precept is not of preserving the rule , but of observing what is commanded in it . such human institutions in divine worship , as be in meer subserviency to divine institutions , for the necessary and convenient modifying and ordering thereof , are not properly additions to gods commandments . for they are of things which are not of the same nature , end and use with the things which god hath commanded , but of meer circumstantials and accidentals belonging to those things . and these circumstantials are in genere necessary to the performance of divine institutions , and are generally commanded in the word , though not in particular , but are to be determined in specie by those to whom the power of such determination belongs . they that assert and stand to this only rule , provide best for the unity of religion , and the peace of the church . for they are ready to reject whatsoever they find contrary to this rule , they are more easily kept within the bounds of acceptable worship , and all warrantable obedience , they lay the greatest weight on things of the greatest worth and moment , they carefully regard all divine institutions and whatsoever god hath commanded , and they maintain love , and peace , and mutual forbearance towards one another in the more inconsiderable diversities of opinion and practice . those things that are left to human determination , the pastors , bishops or elders , did anciently determine for their own particular churches . and indeed it is very reasonable and naturally convenient , that they who are the administrators of divine institutions , and have the conduct of the people in divine worship , and know best what is most expedient for their own society , should be intrusted with the determination of necessary circumstances within their own sphere . but forasmuch as the supream magistrate is intrusted of god with the care of religion within his dominions , and hath a civil supremacy in eclesiastical affairs , and a great concern in the orderly management of publick assemblies , he is authorized of god to oversee the determinations and actings of ecclesiastical persons , and may assume to himself the determination of the aforesaid circumstantials for the honour of god , the churches edification and the publick peace , keeping within the general rules prescribed in gods word . for the maintaining of church-unity , that is according to gods word , it is the part of subjects to submit to what their governours have determined , so far as their submission is allowable by the said rule ; and it is the part of governours to consider well the warrantableness of their determinations . more especially their wisdom and care is much required in settling the right bounds of unity . in this regard the terms of admission to the communion and ministery of the church must be no other , than what the declared will of god hath made the terms of those priviledges , and which will shut out none , whom god hath qualified for and called to the same . the setting of other boundaries , besides the iniquity thereof , will inevitably cause divisions . the apostles , elders and brethren assembled at jerusalem , acts 15. 28. writing to the blieving gentiles declare , it seemed good to the holy ghost and to us to lay upon you no greater burden than these necessary things . from which it is evidently inferred that the burden of things unnecessary ought not to be laid on the churches . the things injoyned by that assembly were antecedently to their decree , either necessary in themselves or in their consequents according to the state of things in those times and places . and whatsoever is made the matter of a strict injunction , especially a condition of church communion and priviledges , ought to have some kind of necessity in it antecedent to its imposition . symbolical rites or ceremonies instituted by man to signifie grace or duty , are none of those things , which being necessary in general , are left to human determination for this or that kind thereof . they have no necessary subserviency to divine institutions , they are no parts of that necessary decency and order in divine worship , without which the service would be undecent . and indeed they are not necessary to be instituted or rigidly urged in any time or place whatsoever . the being and well being of any rightly constituted church of christ , may stand without them . st. paul resolves upon the cases of using or refusing of meats , and the observance or non-observance of days , which god had neither commanded nor forbidden , and of eating of those meats which had been offered in sacrifice to idols , rom. 14. and 1 cor. 8. that no man put a stumbling block , or an occasion to fall in his brothers way . the command here given , extends to pastors and governours as well as to other christians , and is to be observed in acts of governments as well as in other acts . st. paul was a church governour and of high authority , yet he would not use his own liberty in eating flesh , much less would he impose in things unnecessary to make his brother to offend . in the cases aforementioned , there was a greater appearance of reason for despising , censuring or offending others , than there can be for some impositions now in question among us , viz. on the one side a fear of partaking in idolatry , or of eating meats that god had forbidden , or of neglecting days that god had commanded , as they thought ; on the other side a fear of being driven from the christian liberty , and of restoring the ceremonial law. nevertheless , the apostle gives a severe charge against censuring , despising or offending others of different persuasions in those cases . and if it were a sin to censure or despise one another , much more is it a sin to shut out of the communion or ministery of the church for such matters . the word of god , which is the rule of church-unity , evidently shews that the unity of external order must always be subservient to faith and holiness , and may be required no further than is consistent with the churches peace and edification . the churches true interest lies in the increase of regenerate christians , who are her true and living members , and in their mutual love , peace and concord , in receiving one another upon those terms which christ hath made the bond of this union . the true church unity is comprized by the apostle in these following unities ; one body , one spirit , one hope , one lord , one faith , one baptism , one god. but there is nothing said of one ritual or set form of sacred offices , one policy or model of rules and orders , that are but circumstantial and accidental in a church state and very various and alterable , while the church abides the same . chap. iii. of schism truly so called . here i lay down general positions about schism without making application thereof ; whether these positions be right or wrong gods word will shew ; and who are , or are not concerned in them , the state of things will shew . schism is a violation of the unity of the spirit , or of that church-unity which is of gods making or approving . this definition i ground on the afore-cited text , mark them that cause divisions and offences contrary to the doctrine that ye have learned . separation and schism are not of equal extent . there may be a separation or secession where there is no schism . for schism is always a sin , but separation may be a duty , as the separation of the protestants from the church of rome . moreover , there may be schism where there is no separation . the violation of unity or the causing of divisions may be not only by withdrawing , but by any causing of others to withdraw from the communion of the church , or by the undue casting or keeping of others out of the church , or by making of any breaches in religion contrary to the unity of the spirit . by looking back to the nature , and rule , and requisites of true church-unity , we shall understand the true nature and the several kinds and degrees of schism . as holy love is the life and soul of church-unity , so that aversation and opposition which is contrary to love , is that which animates the sin of schism , and is as it were the heart root of it . whosoever maintains love , and makes no breach therein , and whose dissenting or withdrawing from a church is no other than what may stand with love in its extent , is no schismatick . the unity of the spirit being primarily that of the church as mystically , the breach thereof lies primarily in being destitute of the spirit and life spiritual , much more in being opposite thereunto , under the shew of christianity ; also in the languishing or lessening of spiritual life , especially of the acts of holy love . the unity of the spirit being secondarily , that of the church as visible in its external state , and the first and chiefest point thereof being in the essentials and weighty matters of christian faith and life ; the highest violation thereof and the chiefest point of schism , lies in denying or enormously violating the said essentials or weighty matters . and it is directly a violation of the unity of the catholick church , and not of particular churches only . not only particular persons , but churches , yea a large combination of churches bearing the christian name , may in their doctrine , worship and other avowed practice , greatly violate the essentials , or very weighty matters of christian faith and life , and be found guilty of the most enormous breach of unity . it is no schism to withdraw or depart from any the largest combination or collective body of churches , ( though for their amplitude they presume to stile their combination the catholick church ) that maintain and avow any doctrine or practice , which directly , or by near and palpable consequence overthrows the said essentials . the next point of external unity being about the essentials and integrals of church state , the sacraments and other publick worship , the ministery and discipline of the church considered as of christs institution , the next chief point of schism is the breach hereof . and this may be either against the catholick , or a particular church . of such schism against the state of the catholick church , there are these instances . 1. when any one part of professed christians how numerous soever , combined by any other terms of catholick unity , than what christ hath made , account themselves the only catholick church , excluding all persons and churches that are not of their combination . 2. when a false catholick unity is devised or contended for , viz. a devised unity of government for the catholick church under one terrene head , personal or collective , assuming a proper governing power over all christians upon the face of the whole earth . 3. when there is an utter disowning of most of the true visible churches in the world , as having no true church state , no not the essentials thereof , and an utter breaking off from communion with them accordingly . of schism against a particular church in point of its church state , there be these instances . 1. the renouncing of a true church as no church , although it be much corrupted , much more if it be a purer church , though somewhat faulty . 2. an utter refusing of all acts of communion with a true church when we may have communion with it , either in whole or in part , without our personal sin of commission or omission . 3. the causing of any divisions or distempers in the state or frame of a true church contrary to the unity of the spirit . but it is no schism to disown a corrupt frame of polity , supervenient to the essentials and integrals of church state in any particular church or combination of churches , like a leprosie in the body , that doth grosly deprave them , and in great part frustrate the ends of their constitution . the last and lowest point of external unity lying in the accidental modes of religion , and matters of meer order , extrinsick to the essentials and integrals of church-state , the violation thereof is the least and lowest point of schism , i mean in it self considered , and not in such aggravating circumstances as it may be in . those accidental forms and orders of religion , which are necessary in genere but left in specie to human determination , are allowed of god , when they are determined according to prudence , and charity for peace and edification , and accordingly they are to be submitted to . consequently it is one point of schism to make a division from or in a church upon the accountal of accident forms and orders so determined according to gods allowance . but if any of the accidentals be unlawfull , and the maintaining or practicing thereof be imposed upon us as the terms of our communion , it is no schism but duty to abstain from communion in that case . for explicitly and personally to own errors and corruptions even in smaller points is evil in it self , which must not be committed that good may come . in this case not he that withdraws , but he that imposes causeth the division . and this holds of things sinfull either in themselves , or by just consequence . and herein he that is to act , is to discern and judge for his own practice , whether the things imposed be such . for gods law supposeth us rational creatures able to discern its meaning , and to apply it for the regulating of our own actions ; else the law were given us in vain . submission and reverence towards superiors obligeth no man to resign his understanding to their determinations , or in compliance with them to violate his own conscience . persons meek , humble , peaceable and throughly conscientious and of competent judgment , may not be able by their diligent and impartial search to see the lawfulness of things injoyned , and t is a hard case if they should thereupon be declared contumacious . seeing there be several points of unity , the valuation whereof is to be made according to their different value , mens judgment and estimation of unity and schism , is very preposterous , who lay the greatest stress on those points that are of least moment , and raise things of the lowest rank to the highest in their valuation , and set light by things of the greatest moment and highest value ; as indeed they do , who set light by soundness of faith and holiness of life , and consciencious observance of divine institutions , where there is not also unanimity and uniformity in unscriptural doctrines and human ceremonies . and they that make such an estimate of things , and deal with ministers accordingly , do therein little advance the unity of the spirit , or indeavour to keep it in the bond of peace . seeing the word of god is the rule of church unity , a breach is made upon it , when other bounds thereof are set than this rule allows . an instance hereof is the devising of other terms of church-communion , and ministerial liberty , than god hath commanded , or allowed in his word to be made the terms thereof ; also any casting or keeping out of the church or ministery such as gods word doth not exclude from either , but signifies to be qualified and called thereunto . god doth not allow on the part of the imposer such tearms of church communion or ministerial station , as are neither scriptural nor necessary to peace and edification , nor are any part of that necessary order and decency , without which the service of god would be undecent , nor are in any regard so necessary , but that they may be dispensed with for a greater benefit , and the avoiding of a greater mischief . and they are found guilty of schism that urge such unscriptural and unnecessary things unto a breach in the church . such imposers are not only an occasion of the breach that follows , but a culpable cause thereof , because they impose without and against christs warrant , who will not have his church to be burdened , nor the consciences of his servants intangled with things unnecessary . nevertheless , such unscriptural or unnecessary things , if they be not in themselves unlawfull nor of mischievous consequence , may be of gods allowing as to the submitters . thereupon they are guilty of schism , who meerly for the sake of those unnecessary things yet lawfull as to their use , though wrongfully urged upon them , forsake the communion of the church or their ministerial station , where things are well settled as to the substantials of religion , and the ends of church order , and when they themselves are not required to justifie the imposing of such unnecessaries . here i speak of contumacious refusers , who will rather make a breach than yield . but refusers out of conscience believing , or with appearance of reason suspecting the said lawfull things to be unlawfull , are either accquitted from schism , or guilty but in a low degree , and much less culpable than the imposers , who might well forbear to impose . be it here noted that when superiors sin in commanding a thing exempt from their authority , it may be the subjects duty to observe the thing commanded . in this case the said observance is not an act of obedience , for that can arise only from the rulers authority to command . but it is an act of prudence , equity and charity , and it is good and necessary for the ends sake , and in that regard t is an act of obedience , though not to the earthly ruler , yet to god who commands us to follow peace and maintain unity in all lawfull ways and means . in the judgment of the apostle it is no slight matter to act against conscience rationally doubting , or suspecting a breach of gods law , rom. 14. 5. let every man be fully persuaded in his mind , v. 14. to him that esteemeth any thing to be unclean , to him it is unclean , ver . 23. he that doubteth , is damned if he eat , because he eateth not of faith , for whatsoever is not of faith is sin . the command of rulers is no good security for acting against a rational doubting conscience . when i am in doubt touching the lawfulness of the thing injoyned , i have no certainty of being on the safer side , by complying with rulers . for though in general obedience to rulers be a certain duty , yet in the particular doubted case , i cannot be certain that my compliance is right and warrantable obedience , and not a breach of gods law. is it plain that i ought to obey the commands of rulers in things that have gods allowance ? so t is as plain that i ought not to obey their commands in things which god hath forbidden . moreover , it is as plain that i ought not to act against my own conscience , which as being the discerner of the will of god concerning me , is of right the immediate director of my actions . indeed my conscience cannot alter gods law , or make that which god hath made my duty to be not my duty , yet it will not suffer me to act in disconformity to its directions . seeing the unity of the spirit is always in conjunction with faith and holiness , to which the unity of external order is always to be subservient , it follows that when unity of external order doth not tend to advance but hinder sound faith and true holiness , then a false unity is set up , and the true unity is abandoned , and divisions and offences are caused . and it is no schism but a duty not to adhere to a unity of external order so set and urged , as that it tends to the destruction or notable detriment of faith and holiness , which are the end of all church order . the means are good in reference to their end , and must never be used in a way destructive to it . of the hinderance of the said ends , there be these following instances . here laid down in general , without intendment of particular application to any churches now in being , which are left to be tryed and judged by that rule by which all must stand or fall . 1. when a church or churches , a congregation or congregations have an establishment of external polity , and an ordained ministery , and a form of divine worship , but are destitute of such ministers as are qualified to feed the flock , and are burdened with such as are altogether unfit to have the charge of souls committed to them , who are either unable to teach , or teach corruptly , either teaching corrupt doctrine , or abusing , mishandling and misapplying sound doctrine , to encourage the ungodly and discourage the godly . 2. where there are some ministers able and apt to teach and duly qualified ; but their number is in no wise proportionable to the number of the people , and there be multitudes that cannot have the benefit of their ministery , so that if they have no more placed among them than those few , they have in effect none . 3. where sincere christians , or credible professors of christianity are cast out of an established church by wrong sentence , or are debarred from its communion by unlawfull terms injoyned them , or unnecessary terms which are to them unlawfull by real doubts of conscience , and which christ hath not authorized rulers to injoyn as terms of church communion . 4. when ministers , whom christ hath furnished and called , are driven out of their publick station by unlawfull terms injoyned , or by terms unnecessary and to them unlawfull by real doubts of conscience , and which christ hath not authorized rulers to injoyn as terms of the publick ministery . upon the cases here mentioned , i inquire whether the said ministers and people may not draw together into new congregations . let it be considered whether the determinations of men may be a perpetual bar to true visible christians , ( it may be to multitudes of them ) against the injoyment of those most important priviledges , to which god hath given them right . yea , suppose their consciences were culpably weak in scrupling things imposed , yet they may suffer wrong by such an excess of punishment , as so great a deprivation . and christ doth not reject them for such weaknesses . let it be also considered , whether such injured as christians are wrongfully excluded from gods ordinances , and such neglected souls as are left destitute of the necessary means of salvation , may lawfully be deserted by christs ministers . should not the stewards of the mysteries of god indeavour to supply what is lacking to such by reason of the rigourousness or negligence of others ? if it be said , we may not do evil that good may come , nor break the laws of unity for such respects , the answer is , that this is not to do evil , but a good work and a necessary duty , and here is no breach of unity that is of gods making or allowing . the necessary means of saving souls are incomparably more pretious than uniformity in external , accidental order , especially when t is unwarrantably injoyned , and attended with such evil consequents . if within any local bounds assigned for the pastoral charge of any ecclesiastick , the people be left destitude of competent provision for their souls , it is no intrusion or breach of unity if an other pastor perform the work of the ministery within those bounds . subjects may not by coercive power reform the publick state and change the laws , which is the work of the supream magistrate . but let it be considered whether they may not have their voluntary assemblies for gods worship , when they are driven from the communion of the legal churches by the imposition of unlawfull terms , or unnecessary terms apprehended by them to be unlawfull . for in this case they are forced either to hold such assemblies , or to abide perpetually without those spiritual priviledges which are their due , and the ordinary means of their salvation . there is a great difference between inimical separation , like sedition in a common-wealth , and secregation upon necessary causes without breach of charity . and among the necessary causes this may be one , that all sober christians , who for conscience sake cannot submit to the way of the established churches , may be relieved ; and that none may be exposed for lack of that relief to be lead aside into the error of the wicked , as heresie , infidelity , or any other course of impiety . indeed here is some variation from the ordinarily regular bounding of churches . but the partition of one church from another by local bounds , is not of absolute necessity and invariable , but naturally eligible from the convenience thereof , when it may be had . but the state of some christians may be such , as to compel them to vary from it . the scope hereof is not to set up churches against churches , but either occasional and temporary assemblies , or at the most but divers churches distinguished by their several places of assembling , or by diversity of external order , as the allowed congregations of foreigners in london , are distinguished from the parish churches . if any object the inconveniencies that may follow the permitting of church assemblies besides those of the established order , the answer is , that the wisdom and clemency of rulers in any nation where this case may be supposed can provide , that as few as may be should stand in need of that permission , by fixing the terms of church communion and ministerial liberty to such a latitude , as may comprehend all the more moderate dissenters . and after such comprehension , christian charity will plead , that all tolerable dissenters ( that is , all who believe and live as christians ) may be tolerated within such limits , as may stand with publick peace and safety . that which is here proposed , may make for the relief of many thousand serious christians without breach of the external order , which is necessary to be maintained , and is not set up to the hinderance of things more necessary . it is to be noted that the offenders expresly marked out by the apostle in the text , rom. 16. 17. were ungodly men that opposed or perverted the christian doctrine , and being sensualists and deceivers disturbed and polluted the christian societies , and seduced the simple into destructive error and practice . wherefore the text is ill applied to the rigorous condemnation of honest and peaceable men , that dissent only in some accidental or inferior points of religion , for which the apostle forbids christians to despise or judge one another . yet not only false teachers , but all schismaticks are here condemned under this description , viz. those that cause divisions and offences . and though they be not direct opposers of sound doctrine , yet being dividers or disturbers , they practice contrary to the doctrine of christ , which teacheth unity , love and peace . but still it must be observed that the reality of schism lies not in being divided or disordered , but in causing the division or disturbance , or in a voluntary violation of or departing from true church-unity . they that cause divisions are not excused from schism by the support of secular power , nor are others convicted of it meerly by the want of that support . the magistrates power in sacred things is accumulative , not destructive or diminitive to the rights of christs ministers and people . it takes not from them any thing that christ hath granted them , but gives them a better capacity to make use thereof . chap. iv. of the schisms that were in the more ancient times of the church ; and the different case of the nonconformists in these times . of those parties which were anciently reputed schismaticks , as violating the unity of the church , yet not hereticks , as denying any fundamental point of the christian faith , the novatians and donatists are of the chiefest note . forasmuch as both these are looked upon as the greatest instances of schism , it may be requisite for me to consider the true state of their separation from the main body of the christian church , passing by accidental matters , and insisting on the merits of their cause according to their main principles and practices . as concerning the donatists , the breach made by them had this rise . donatus with his complices vehemently opposed cecilianus , who had been chosen bishop of carthage , in design to thrust him out of his bishoprick . they accuse him of being ordained by one that had been a proditor , and of having admitted into ecclesiastical office one that was guilty of the like fault . this cause was by the emperor constantine's appointment heard before several councils and many judges . the accusers still fail in their proofs of the things objected , cecilianus is acquitted and confirmed in his office. the party of donatus failing in their design , were carried in a boundless rage of opposition to a total , and irreclaimable separation from all the churches that were not of their faction , and became very numerous upon a pretence of shunning the contagion of the wicked in the communion of the sacraments . their principles were , that the church of christ was no where to be found but among themselves in a corner of africa ; also that true baptism was not administred but in their sect. likewise they proceeded to great tumult , and violence , and rapine . and a sort of them called circumcelliones gloried in a furious kind of martyrdom , partly by forcing others to kill them , and partly by killing themselves . the novatians took their name and beginning from novatus a presbyter , first at carthage , afterwards at rome , who held that they who lapsed in times of persecution unto the denying of christ , were not to be readmitted unto the communion of the church , though they repented and submitted to the ecclesiastical discipline of pennance . he separated from the roman church , and was made a bishop by bishops of his own judgment , in opposition to cornelius bishop of rome . cyprian gives a very bad character of him , as a turbulent , arrogant and avaritious person . but of what spirit soever he was , his judgment and canon was received among many that were of stricter lives ; and he himself is reported to have suffered death in the persecution under valerian . at the council of nice , acesius bishop of the novatians being asked by constantine , whether he assented to the same faith with the council , and to the observation of easter as was there derceed , answered that he fully assented to both . then being again asked by the emperor , why he separated from the communion , he recited for himself things done in the reign of decius , and the exquisite observation of a certain severe canon , that they who after baptism had fallen into that kind of sin , which the scripture calls a sin unto death , ought not to be partakers of the divine mysteries ; but to be exhorted to repentance , and to expect the hope of remission not from the priest but from god , who hath power to forgive . by this it appears that the novatians did not deny the salvability of the lapsed , or others that had fallen into a sin unto death , but only refused to admit them to sacerdotal absolution and church-communion . and thus they made a very unwarrantable separation , grounded upon an unjust rigor of very bad consequence . nevertheless their error was no other , than what holy and good men might be ensnared in by the appearance of a greater detestation of sin , and its tendency to prevent the lapse of christians into idolatry , and to make them more resolved for martyrdom . and by as credible history as any we have of the ancient times , they are reported to have had among them men eminently pious , and some famous for miracles . they unmovably adhered to the homousian faith , and for the maintenance of it together with the orthodox , suffered dreadfull persecutions . they had some bishops remarkable for wisdom and godliness , and such as were consulted with by some of the chief of the catholick bishops , and that with good success for support of the common faith against the arrians and such like hereticks . under a certain persecution , wherein they were companions of the self same suffering , it is said that the catholicks and novatians had prayers together in the novations churches , and that in those times they were almost united , if the novations had not utterly refused that they might keep up their old institutes ; yet they bare such good will one to another , that they would die one for another . these and many other things of like nature are reported of them by socrates , whom some indeed suspect to have been addicted to them , yet upon no other ground , but because he gives them their due upon evident proof . and besides what he hath reported , sosomen thus testifies of them , l. 2. c. 30. that when other sects expired , the novatians because they had good men for the leaders of their way , and because they defended the same doctrine with the catholick church , were very numerous from the beginning , and so continued , and suffered not much dammage by constantines law for suppressing of sects ; and acesius their bishop being much favoured by the emperor , for the integrity of his life greatly advantaged his church . also l. 4. c. 19. he reports the great amity that was between them and the catholicks in a time of common persecution . whether the case of the dissenters from the uniformity now required , be in point of schism of the same or like reason with the above mentioned , or any other anciently reputed schismaticks , is now to be considered . and it is the case of those that dissent not in the substance of religion , but only in things pertaining to the ecclesiastical polity or external order in the church , that is here taken into consideration . of these , some being persuaded of the necessity of their own church-order , desire to remain as they are in their severed societies ; yet they do not nullify the legal churches or ministery , or the dispensation of the word , sacraments and prayer therein performed . others being satisfied in the constitution of parochial churches , and in the substance of the established form of worship , would gladly embrace a freedom of communicating and administring therein , upon the removal of some bars that lie against them , and which they think may well be removed . thereupon they seek an accommodation and union by a sufficient comprehensiveness in the publick constitution ; and withall a reasonable indulgence towards those brethren , who for the straightness of their judgments cannot be comprehended . neither party of the dissenters here described can be charged with any thing like the donatistical fury before expressed . if austin sought the suppression of that sect by the secular power , in regard of the horrible outrages committed by them , it cannot reasonably be urged for a precedent ( as it hath been by some ) for the suppression of men sober and peaceable , and sound in the main points of christian faith and life . nor can either party of us be charged with that intolerable presumption and arrogance of the donatists , in confining the flock of christ to their own party , or the disannulling and utter denouncing of all churches besides their own . nor is the ground of our dissatisfaction like theirs , which began in a quarrel against a particular bishop , and was maintained by animosity against those that would not condemn him . it is well known that another manner of account is to be given of our dissents . if it be objected , that those dissenters whose principles bind them up to persevere in their severed societies , seem in this respect to be as the novatians , who would not admit a re-union with the other churches ; it may be answered for them , that reasons have been offered in the foregoing parts of this discourse for indulgence to conscientious people , who are intangled by the narrowness of their principles touching church-order . besides , they do not stand off upon so harsh and rigorous a point as the novatians did , viz. the utter repelling of the lapsed , though penitent from the communion of the church . and they have ordinarily communion in the word and prayer with congregations that are not of their church way , and occasionally in the sacrament with those congregations , where they apprehend a care of the exercise of discipline . nor may they be judged so irreconcilable to the established order , but that the holy lives of those in the publick ministery , and their lively preaching , and a greater care of true and real church-discipline , might do much to their recovery . in the mean time , why may not these be upon as good terms under the present government , as the novatians were under the government of their times ? church history reports that they were cruelly persecuted by the arrian emperours and bishops , and that they had great indulgence under orthodox emperours , and with many catholick bishops and patriarchs , whose prudent and moderate government did best provide for the peace of their churches . but those orthodox bishops , who took from them their churches and estates , were chiefly either such as took to themselves a secular power , and ruled imperiously and with violence , or such as with their zeal had more of wrath and rashness than of meekness and prudence . this can be easily proved in the particular instances , if need were . but this is not the case of all nonconformists . for part of them ( and upon good experiment made , they may be found the greater part ) do not seek to abide in a severed state , but desire a union . it is well known they are as sensible of the evil of schism , and as studious of the churches peace and concord , as any others . and though they have not the same latitude of judgment with others in some points , yet they have a right catholick spirit to promote the common interest of religion , and more especially the protestant reformation , and dread the weakning and shattering of it by needless divisions , and are ready to go as far as conscience will allow in compliance with the injunctions of rulers . but they are cast and kept out of the established order by the injunction of some terms , which in regard of their present judgment , they can not comply with , but under the guilt of so great a sin as dissembling in the matter of religion . touching church-government , they admit the episcopacy that was of ancient ecclesiastical custom in the time of ignatius , yea , or of cyprian . bishop usher's model of government by bishops and arch-bishops with their presbyters , was by some of them presented to the kings majesty for a ground-work of accommodation . they acknowledge the kings ecclesiastical supremacy according to the oath in that case required . his majesty in his gracious declaration concerning ecclesiastical affairs , gives a testimony concerning the ministers that attended him in holland , in these words , viz. to our great satisfaction and comfort , we found them persons full of affection to us , and of zeal to the peace of church and state , and neither enemies ( as they had been given out to be ) to episcopacy or liturgy , but modestly to desire such alterations in either , as without shaking foundations might best allay the present distempers . they are ready to engage that they will not disturb the peace of the church , nor indeavour any point of alteration in its government by rebellious seditions , or any unlawfull ways . those points of conformity wherein they are dissatisfied , are but some accidentals of religion and external modes , and the declarations and subscriptions importing an allowance of all and every thing contained in the liturgy . and they think that these points are not so necessary in themselves or in their consequents , but they are very dispensable as the wisdom of governours shall see cause . if it be objected , that if any thing should be yielded to them , there would be no end of their cravings , that which i have to say is , that reasonable men will be satisfied with reasonable concessions ; and if subjects know not what is fit for them to ask , governours know what is fit for them to give . by granting the desired relaxation , the church would not ( as some alledge ) be self-condemned , as confessing the unlawfulness of her injunctions , or as justifying the opinions of the dissenters . for it can signifie from her no more than either her indulgence to the weak , or her moderation in things less necessary and more controverted , which would not turn to her reproach , but to her greater justification . i have here nothing to say to them that object against any relaxation after that manner , as if they desired not our conformity but our perpetual exclusion . such may be answered in due season . and i have here nothing to do with those that argue against us from politick considerations , respecting a particular interest too narrow for an adequate foundation of church-peace and christian-concord . but my scope is to consider what may be done by the higher powers and church guides for the healing of breaches , according to the wisdom which is from above , which is first pure , then peaceable , gentle and easie to be intreated , full of mercy and good fruits , without partiality and without hypocrisie . i have made particular observation of those too most remarkable parties , which have been looked upon as the chief instances of schism in the more ancient times . the other schisms that i find of any remark in those times were raised , sometimes by persons cast out of the church for their crimes , and thereupon drawing disciples after them , as was that of meletius a bishop in egypt , who was desposed for having sacrificed to idols . sometimes by offence unjustly taken at some supposed faultiness in a bishop , as was that of an orthodox party in antioch , against another meletius , an orthodox and right worthy bishop of that city , only because he was at first brought in by the arrians ; sometimes by the exasperations of the people for injuries done to them or their pastors , and outrages committed by their opposites , as was that of the johannites at constantinople upon the banishment of chrysostom ; and somtimes by meer animosity and humor of discontentment , as was that of lucifer a bishop in sardinia , who separated from eusebius bishop of vertellis and others , because they disliked his rash act of ordaining paulinus to be bishop of antioch , as tending to perpetuate the schism there begun . touching all the said parties , it may be observed that they did not plead that any opinions or forms were imposed on them , to which their consciences did reluctate , nor did they desire others forbearance towards them in such things as might bear too hard upon them ; but they themselves would not bear with others in that which they supposed faulty , but did nither choose wholly to abandon the communion of the churches , and did not seek nor care for accomodation with them . but this is not the case of at least a great part of the dissenters of these times . for they importune an accommodation with the churches of the established order , and for peace sake , are willing to bear with the practice of others in that which themselves dislike or doubt of ; but they cannot obtain a dispensation from others , in some things which are very dispensable points according to their judgment , but are forced to abide in a severed state , unless they will profess what they believe not , or practice what they allow not . now because the judgment and practice of antiquity is much insisted on , i pray that it may be considered , whether in the primitive , or ancient times of christianity , men , yea , many hundreds of men duly qualified for the ministery by sound faith and good life , as also by their learning and industry , and offering all reasonable security for their submissive and peaceable demeanure , were or would have been cast and kept out of the church for their nonconformity to some opinions , forms and ceremonies , which at the best are but the accidentals of religion , and of the truth or lawfulness whereof , the dissenters were wholly dissatisfied , and which the imposers judged to be but things in themselves indifferent . and i further pray that it may be considered , whether it be easier for the nonconformists to be self-condemned in conforming to some injunctions against their consciences , and in deserting the ministery to which they are dedicated , than for superiours either by some relaxation to make them capable of conforming , or to bear with their peaceable exercise of the ministery in a state of nonconformity , while some of their injunctions confine them to that state . chap. v. of making a right estimate of the guilt of schism , and something more of taking the right way to unity . the confused noise about schism , and the unjust imputation thereof , that is commonly made , hath greatly disordered the minds of many . some have been thereby swaid to an absolute compliance with the most numerous or the most prevailing parties . others discerning the abuse of this name , but forgetting that there is something truly so called , have made light of the thing it self , which is indeed of a heinous nature . i have been engaged in this disquisition by a deep sense of the evil of schism , and an earnest care of keeping my self from the real guilt thereof , and what is here written , i willingly submit to a grave and just examination . errare possum , haereticus , schismaticus esse nolo . i am liable to errour as others are , but i am sure i am no wilfull schismatick . it is commonly given to men to pass a severe judgment upon every dissent from their own opinions and orders . whereupon , as that hath had the character of schism stamped upon it , which is not such indeed ; so that which is schism in a low and tolerable degree , hath been aggravated to the highest , and prosecuted against all rules of prudence and charity . to make an equal judgment of the guilt of schism in persons or parties , the degree of the schism is duly to be considered . our saviour teacheth that reviling language , contemptuous words and rash anger , are breaches of the sixth commandment , yet in degree of guilt , they are vastly different from the act of wilfull murther . and indeed in the kind of delinquency here treated of , there are as great differences of degrees as of any other kind . the case of those that are necessitated to a non-compliance in some lawfull things by them held unlawfull , yet seeking union would gladly embrace a reasonable accomodation , is much different from theirs , who upon choice and wilfully sever themselves , because they love to be severed . in like manner the case of those who desire and seek the conformity of others , and would gladly have fellowship with them , yet through misguided zeal , are approvers of such unnecessary impositions as hinder the conforming of many , is much different from theirs , who designing the extrusion of others , contrive the intangling of them by needless rigors . many other instances might be given to express the great disparity of cases in point of schism , all which may teach us in the estimate that we are to make thereof , to put a difference between honest minds , that by mistake are drawn into division , and those that out of their corrupt minds and evill designs do wilfully cause division . in many things we offend all , and therefore it behoves us to consider one another , as subject to the like errours and passions . we should not judge too severely , as we would not be so judged . there be many examples of schismatical animosities and perversnesses , into which in the ancient times such persons have fallen , as were otherwise worthily esteemed in the church . cyril with the greater number of bishops in the ephesine council , too rashly deposed john of antioch , and his party of bishops upon a quarrel that arose between them . and john with his adherents returning to antioch , did more rashly depose cyril and his party , and yet both parties were orthodox , and in the issue joyned in the condemnation of nestorius . but the most remarkable instance in this kind , is the disorderly and injurious proceeding of so venerable a person as epiphanius , against so worthy a person as chrysostom , to which he was stirred up by the instigation of that incendiary theophilus of alexandria . the said epiphanius goes to constantinople , and in the church without the city held a sacred communion , and ordained a deacon ; and when he had entred the city , in a publick church he read the decree made by himself and some others in the condemnation of origens books , and excommunicated dioscurus and his brethren called the long monks , worthy and orthodox men persecuted by the anthromorphites . and all this he did without and against the consent of chrysostom the bishop of the place , and in contempt of him . i may further instance in the long continued division between paulinus and meletius , with their parties at antioch , though both of them were of the nicene faith ; likewise in the long continued separation made from the church of constantinople , by the followers of chrysostom after his banishment , because they were exasperated by the injuries done to their worthy patriarch . these weaknesses in good men of old times , i observe not to dishonour them , but that we may be thereby warned to be more charitable and less censorious towards one another , in case of the like weaknesses and disorders , and to be sollicitous to maintain peace , and to prevent discord among all those that are united in the substantials of christian faith and practice , and for this end to be more carefull in avoiding unreasonable oppositions , unwarrantable impositions , and all causless exasperations . true holiness is the basis of true unity . for by it the faithfull cleave to god , and one to another in him and for him , and are inclined to receive one another on those terms , on which god hath received them all . and by it they are turned from that dividing selfishness , which draws men into several or opposite ways according to their several or opposite ends . let not a carnal wordly interest in a church state , be set up against holiness and unity . let the increase and peace of the church visible , be sought in order to the increase and peace of the mystical . let no one party be lifted up against the common peace of sound believers ; and let not any part of the legitimate children of christs family be ejected or harassed upon the instigation of others , but let the stewards in the family carry it equally , and so gratifie one part in their desired orders , that the other part be not oppressed . let not them be still vexed , who would be glad of tolerable terms with their brethren . in church-governours let the power of doing good be enlarged , and the power of doing hurt restrained , as much as will stand with the necessary ends of government . let the discipline of the church commend it self to the consciences of men . let the edge of it be turned the right way and its vigor be put forth , not about little formalities but the great and weighty matters of religion . zeal in substantials and charitable forbearance in circumstantials , is the way to gain upon the hearts of those that understand the true ends of church-government , and what it is to be religious indeed . let the occasions of stumbling and snares of division be taken out of the way , and let controverted unnecessaries be left at liberty . discord will be inevitable , where the terms of concord remain a difficulty insuperable . the conscientious that are willing to bid high for peace ; cannot resign their consciences to the wills of men , and humility and soberness doth not oblige them to act contrary to their own judgments out of reverence to their superiors ; they cannot help themselves , but their superiors may . t is the spirit of antichrist that is fierce and violent ; but the spirit of christ is dovelike , meek and harmless , and that spirit inclines to deal tenderly with the consciences of inferiours . tenderness of conscience is not to be despised or exposed to scorn , because some may falsly pretend to it . the head of the church and saviour of the body is compassionate towards his members , and he hath said , whoso shall offend one of these little ones , that believe in me , it were better for him that a milstone were hanged about his neck , and that he were drowned in the depth of the sea. as the way of unity lies much in the wisdom , equity and charity of superiours , so in the humility and due submission of inferiours , in their ready closing with what is commendable in the publick constitutions , in their bearing with what is tolerable , in making the best improvement of what is therein improvable for their own and others edification , in a word , in denying no compliance , which piety towards god and charity towards men doth not forbid . matters of publick injunction , which inferiors stick at , may be considered by them either as in themselves unlawfull , or as inexpedient . now it is not only or chiefly the inexpediency of things commanded , but the supposed unlawfulness of divers of those things that the nonconformists generally stick at , whereof they are ready to render a particular account , when it will be admitted . howbeit a question may arise about the warrantableness of submission to things not in themselves unlawfull but inexpedient , especially in respect of scandal , the solution whereof may be requisite for the clearing of our way in such things . upon this question it may be noted , that in those cases , wherein there is no right of commanding , there is no due of obedience . nevertheless , things unwarrantably commanded are sometimes warrantably observed , though not in obedience , yet in prudence , as to procure peace , and to shew a readiness to all possible compliance with superiors . moreover , rulers have no authority to command that , which in it self is not unlawfull , when christian charity forbids to do it in the present circumstances by reason of evil consequents . for all authority is given for edification and not for destruction . likewise our christian liberty includes no licence to do that act at the command of rulers , the doing of which in regard of circumstances , is uncharitable . but here it must be considered , how far the law of charity doth extend in this case , and when it doth , or doth not forbid my observance of what the ruler hath unwarrantably , because uncharitably commanded . true charity doth not wholly destroy christian liberty , though it regulates the use thereof ; and it doth not extend it so far one way as to destroy it self another way . if i am bound up from doing every indifferent thing , at which weak consciences will take offence , my liberty is turned into bondage , and i am left in thraldom to other mens endless scrupulosities . this is i think a yoke which christians are not fit nor able to bear . this bondage is greater and the burden lies heavier upon me , if by reason of others weakness , i must be bound up from observing an indifferent thing at the command of rulers , and by them made the condition of my liberty for publick service in the church , when my conscience is fully satisfied that it is lawfull , and otherwise expedient for me to do it . as for the warrantableness of enjoyning , the ruler must look to that . are some displeased and grieved that i do it ? as many or more may be displeased and grieved if i do it not . do some take occasion by my necessary use of a just liberty , to embolden themselves to sin ? my forbearing of it may be an occasion of sin to others , as their persisting in some troublesom errour to their own and others spiritual dammage , and in unwarrantable non-compliance with their governours . and the loss of my liberty for publick service consequent to such forbearance , must also be laid in the ballance . when both the using and forbearing of my liberty is clogged with evil consequents , i know no safer way than duly to consider of what moment the consequents are on either side , and to incline to that which hath the lesser evil . herein the wisdom of the prudent is to direct his way upon the impartial view of all circumstances which come under his prospect . and if good conscience and right reason , guided by the general rules of gods word , lead me to make use of my christian liberty in compliance with my superiors , i must humbly and charitably apply my self to remove the offence , that some take , by clearing the lawfulness and expediency of my act to their judgments . but if that cannot be discerned by them , i am by my christian good behaviour to make it evident to their consciences , what in me lies , that what i do , i do sincerely and faithfully , and that i am no temporizer , man-pleaser and self-seeker . i humbly conceive that that high saying of the apostle , if meat make my brother to offend , i will eat no flesh while the world standeth , doth admit such equitable interpretation , as the circumstances of time , place , person , and the whole state of things declares to be most reasonable . a humble representation of my own case touching the exercise of the ministery . i have been in the ministery near fourty years , having been ordained presbyter according to the form of ordination used in the church of england . and being called to this sacred order , i hold my self indispensibly obliged to the work thereof , as god enables me and gives me opportunity . the nature of the office is signified in the form of words , by which i was solemnly set apart thereunto . viz. [ receive the holy ghost , whose sins thou dost forgive , they are forgiven , and whose sins thou dost retain , they are retained : and be thou a faithfull dispenser of the word of god and of his holy sacraments , in the name of the father , and of the son , and of the holy ghost , amen . ] the former part of these words being used by our saviour to his apostles , in conferring upon them the pastoral authority , fully proves that the office of a presbyter is pastoral , and of the same nature with that which was ordinary in the apostles , and in which they had successours . likewise , this church did then appoint that at the ordering of priests or presbyters , certain portions of scripture should be read , as belonging to their office to instruct them in the nature of it , viz. that portion of act. 20. which relates st. pauls sending to ephesus , and calling for the elders of the congregation with his exhortation to them , to take heed to themselves and to all the flock , over which the holy ghost had made them overseers , to rule the congregation of god. or else 1 tim. 3. which sets forth the office and due qualification of a bishop . and afterwards the bishop spake to them that were to receive the office of priesthood , in this form of words , ( ye have heard , brethren , as well in your private examination , and in the exhortation and holy lessons taken out of the gospels and writings of the apostles , of what dignity , and how great importance this office is whereto ye are called , that is to say the messengers , the watchmen , the pastors and stewards of the lord , to teach , to premonish , to feed , to provide for the lords family . i mention my ordination according to the episcopal form , because it is of greatest esteem with them , to whom this representation is more especially tendred . nevertheless , i own the validity of presbyterial ordination , and judge that ministers so ordained , may make the same defence for exercising the ministery , in the same case that is here represented . christ is the author and the only proper giver of this office ; and though he give it by the mediation of men , yet not by them as giving the office , but as instruments of the designation , or of the solemn investiture of the person to whom he gives it . as the king is the immediate giver of the power of a mayor in a town corporate , when he gives it by the mediation of electors and certain officers , only as instruments of the designation , or of the solemn investiture of the person . i am not conscious of disabling my self to the sacred ministrations , that belong to the office of a presbyter , by any opinion or practice , that may render me unfit for the same . touching which matter , i humbly offer my self to the tryal of my superiors to be made according to gods word . nothing necessary to authorize me to those ministrations is wanting that i know of . i am christs commissioned officer ; and i do not find that he hath revoked the authority which i have received from him ; and without the warrant of his law no man can take it from me . nor do i find , that the nature of this office , or the declared will of christ requires , that it be exercised no otherwise than in subordination to a disocesan bishop . that i do not exercise the ministery under the regulation of the bishop of the diocess , and in other circumstances according to the present established order , the cause is not in me , who am ready to submit thereunto ; but a bar is laid against me by the injunction of some terms in the lawfulness whereof i am not satisfied , whereof i am ready to give an account when it is required . i do not understand that i am under any oath or promise to exercise the ministery , no otherwise than in subordination to the bishop , or the ordinary of the place . the promise made at my ordination to obey my ordinary and other chief ministers , to whom the government and charge over me is committed , concerns me only as a presbyter , standing in relation to the bishop or ordinary , as one of the clergy of the diocess , or other peculiar jurisdiction , in which relation i do not now stand , being cast out and made uncapable thereof . moreover , in whatsoever capacity i now stand , the said promise must be understood either limitedly or without limitation . if limitedly , as in things lawfull and honest , ( as i conceive it ought to be understood ) then i am not bound by it in the present case . for it is not lawfull nor honest for me to comply with the now injoyned conformity against my conscience , or in case of such necessitated non-compliance , to desist from the ministery that i have received in the lord. if it be understood without limitation , it is a sinfull promise in the matter thereof , and thereupon void . absolute and unlimited obedience to man may not be promised . let it be considered also that the objected promise could not bind me to more than the conformity then required . but since my ordination and promise then made , the state of conformity hath been much altered by the injunction of more , and to me harder terms than formerly were injoyned . when i was ordained , i thought that the terms then required were such as might be lawfully submitted to . but young men ( such as i then was ) may be easily drawn to subscribe to things publickly injoyned , and so become engaged , before they have well considered . the ordainer or ordainers , who designed me to this office of christs donation , and not theirs , could not by any act of theirs lessen it as to its nature or essential state . nor can they derogate from christs authority over me , and the obligation which he hath laid upon me , to discharge the office with which he hath intrusted me . that a necessity is laid upon me in my present state to preach the gospel , i am fully perswaded , in regard of the necessities of souls , which cry aloud for all the help that can posibly be given by christs ministers , whether conformists or nonconformists . the necessary means of their salvation is more valuable , than meer external order or uniformity in things accidental . i receive the whole doctrine of faith and sacraments , according to the articles of the church of england , and am ready to subscribe the same . i have joyned , and still am ready to joyn with the legally established churches in their publick worship . the matter of my sacred ministrations hath been always consonant to the doctrine of the reformed churches , and particularly of the church of england . i meddle not with our present differences , but insist on the great and necessary points of christian religion . i design not the promoting of a severed party , but of meer christianity or godliness . i am willing to comply with the will of my superiors as far as is possible with a safe conscience , and to return to my ministerial station in the established churches , may i be but dispensed with in the injunctions , with which my conscience , till i be otherwise informed , forbids me to comply . in the whole of my dissent from the said injunctions , i can not be charged with denying any thing essential to christian faith and life , or to the constitution of a church , or any of the weightier matters of religion , or with being in any thing inconsistent with good order and government . my case , as i have sincerely set it forth , i humbly represent to the clemency of my governours , and to the charity , equity and ●●●●●r of all christs ministers and people . 〈◊〉 〈◊〉 e i design to follow after the things which make for peace ; and i hope i am not mistaken in the way to it . i. c. finis . books lately printed for tho. parkhurst at the bible and three crowns in cheapside . one hundred of select sermons upon several occasions , by tho. horton , d. d. sermons on the 4th . psal. 42. psal. 51. and 63. psal. by tho. horton , d. d. a compleat martyrology , both of foraign and english martyrs , with the lives of 26 modern divines , by sam. clark. a discourse of actual providence , by john collings , d. d. an exposition on the 5 first chapters of the revelation of jesus christ , by charles phelpes . a discourse of grace and temptation , by tho. froysall . the revival of grace . sacramental reflections on the death of christ as testator . a sacrifice and curse , by john hurst . a glimps of eternity to awaken sinners and comfort saints , by ab. coley . which is the church , or an answer to the question , where was your church before luther ? by rich. baxter . the husbandmans companion , or meditations sutable for farmers , in order to spiritualize their employment , by edward bury . mr. adams exposition of the assemb . catechism , showing its harmony with the articles and homilies of the church of england . the present state of new-england , with the history of their wars with the indies . popery an enemy to truth and civil government , by jo. sheldeck . spelling book for children , by tho. lye. principals of christian religion , with practical applications to each head , by tho. gouge . almost christian , by matth. mead. godly mans ark , by edmund calamy . heaven and hell on earth in a good or bad conscience , by nath. vincent . little catechism for children , with short histories , which may both please and profit them , by nath. vincent . ark of the covenant , with an epistle prefixed by john owen , d. d. this author hath lately published this book intituled , the kingdom of god among men . a tract of the sound state of religion , or that christianity which is described in the holy scriptures , and of things that make for the security and increase thereof in the world , designing its more ample diffusion among professed christians of all sorts , and its surer propagation to future ages . printed for tho. parkhurst . the folly and unreasonableness of atheism demonstrated from the advantage and pleasure of a religious life, the faculties of humane souls, the structure of animate bodies, & the origin and frame of the world : in eight sermons preached at the lecture founded by ... robert boyle, esquire, in the first year mdcxcii / by richard bentley ... bentley, richard, 1662-1742. 1699 approx. 389 kb of xml-encoded text transcribed from 143 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a27428) transcribed from: (early english books online ; image set 53141) images scanned from microfilm: (early english books, 1641-1700 ; 857:41) the folly and unreasonableness of atheism demonstrated from the advantage and pleasure of a religious life, the faculties of humane souls, the structure of animate bodies, & the origin and frame of the world : in eight sermons preached at the lecture founded by ... robert boyle, esquire, in the first year mdcxcii / by richard bentley ... bentley, richard, 1662-1742. the fourth edition corrected. [4], 280 p. printed by j.h. for h. mortlock ..., london : 1699. reproduction of original in huntington library. table of contents: p. 278-280. advertisement: p. 280. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng atheism -early works to 1800. atheism -sermons. deism -early works to 1800. deism -sermons. christianity and atheism -early works to 1800. sermons, english -17th century. 2003-09 tcp assigned for keying and markup 2003-09 apex covantage keyed and coded from proquest page images 2003-10 mona logarbo sampled and proofread 2003-10 mona logarbo text and markup reviewed and edited 2003-12 pfs batch review (qc) and xml conversion the folly and unreasonableness of atheism demonstrated from the advantage and pleasure of a religious life , the faculties of humane souls , the structure of animate bodies , & the origin and frame of the world : in eight sermons preached at the lecture founded by the honourable robert boyle , esquire ; in the first year , mdcxcii . by richard bentley , d. d. chaplain in ordinary , and library-keeper to his majesty . the fourth edition corrected . london , printed by i. h. for h. mortlock at the phoenix in st. paul's church-yard , 1699. to my most honoured patrons , trustees appointed by the will of the honourable robert boyle , esq the right reverend father in god , thomas , lord bishop of lincoln , sir henry ashurst , kt and baronet , sir iohn rotheram , serjeant at law , iohn evelyn , senior , esquire . most honoured , god having disposed the heart of that incomparable person , the honourable robert boyle , esquire , lately deceased , the glory of our nation and age , whose charity and goodness were as universal as his learning and fame ; to settle an annual salary for some divine or preaching minister , who shall be enjoyned to perform the offices following : 1. to preach eight sermons in the year , for proving the christian religion against notorious infidels , viz. atheists , deists , pagans , iews and mahometans ; not descending to any controversies that are among christians themselves : these lectures to be on the first monday of the respective months of ianuary , february , march , april , may , september , october , november ; in such church as the trustees shall from time to time appoint : 2. to be assisting to all companies , and encouraging them in any undertaking for propagating the christian religion : 3. to be ready to satisfie such real scruples as any may have concerning those matters ; and to answer such new objections or difficulties as may be started , to which good answers have not yet been made : you have been pleased to believe me able in some measure to perform these offices , and to command this first essay to be made publick . i am very sensible of the great honour , as well as the great extent and difficulty of the task ; and shall endeavour to the utmost of my poor ability to answer the religious and generous design of that excellent person , and the good opinion you have entertained of , my most honoured patrons , your very obliged and humble servant , r. bentley . march 17. 1691 / 2. the folly of atheism , and ( what is now called ) deism : even with respect to the present life . the first sermon preached march 7. 1691 / 2. psalm xiv . v. 1. the fool hath said in his heart , there is no god ; they are corrupt , they have done abominable works , there is none that doth good . i shall not now make any enquiry about the time and occasion and other circumstances of composing this psalm : nor how it comes to pass , that with very little variation we have it twice over , both here the 14th . and again number the 53d . not that these and such-like are not important considerations in themselves ; but that i think them improper now , when we are to argue and expostulate with such persons , as allow no divine authority to our text ; and profess no greater , or , it may be they will say , less veneration for these sacred hymns , than for the profane songs of anacreon or horace . so that although i my self do really believe , that all such as say in their hearts , there is no god , are foolish and corrupt , both in understanding and will ; because i see infinite wisdom it self has pronounced them to be so : nevertheless this argument would at present have no force upon these men , till in due time and method we have evinced the sufficient authority of holy scripture . but however there are other books extant , which they must needs allow of as proper evidence ; even the mighty volumes of visible nature , and the everlasting tables of right reason ; wherein , if they do not wilfully shut their eyes , they may read their own folly written by the finger of god , in a much plainer and more terrible sentence , than belshazzar's was by the hand upon the wall. and as the impious principles of these persons do preclude any argumentation from the revealed word of god : so they prevent us also from speaking at present to the second part of the text. the whole verse hath apparently two propositions ; the one denoting the folly of atheism , the fool hath said in his heart , there is no god : the second declaring the corruption and flagitiousness of life which naturally attend it ; they are corrupt , they have done abominable works , there is none that doth good . now this latter part to a genuine atheist is meer iargon , as he loves to call it ; an empty sound of words without any signification . he allows no natural morality , nor any other distinction of good and evil , just and unjust ; than as human institution and the modes and fashions of various countries denominate them . the most heroical actions or detestable villanies are in the nature of things indifferent to his approbation ; if by secrecy they are alike conceal'd from rewards or punishments , from ignominy or applause . so that till we have proved in its proper place the eternal and essential difference between virtue and vice ; we must forbear to urge atheists with the corruption and abominableness of their principles . but i presume , the first part of the text , the folly and sottishness of atheism ( which shall be the subject of this discourse ) will be allowed to come home to their case : since they make such a noisy pretence to wit and sagacity ; and i believe several of them first engage in that labyrinth of nonsense and folly , out of an absurd and preposterous affectation of seeming wiser than their neighbours . but before i proceed any farther , it will be necessary to clear and vindicate this expression of the psalmist , the fool hath said in his heart , there is no god. for i know not any interpreters , that will allow it to be spoken of such , as flatly deny the being of god ; but of them , that believing his existence , do yet seclude him from directing the affairs of the world , from observing and judging the actions of men. i suppose they might be induced to this , from the commonly received notion of an innate idea of god , imprinted upon every soul of man at their creation , in characters that can never be defaced . whence it will follow , that speculative atheism does only subsist in our speculation ; whereas really humane nature cannot be guilty of the crime : that indeed a few sensual and voluptuous persons may for a season eclipse this native light of the soul ; but can never so wholly smother and extinguish it , but that at some lucid intervals it will recover it self again , and shine forth to the conviction of their conscience . and therefore they believed , that the words would not admit of a strict and rigorous interpretation ; but ought to be so temper'd and accommodated to the nature of things , as that they may describe those profane persons ; who , though they do not , nor can really doubt in their hearts of the being of god , yet they openly deny his providence in the course of their lives . now if this be all that is meant by the text , i do not see how we can defend , not only the fitness and propriety , but the very truth of the expression . as to that natural and indeleble signature of god , which human souls in their first origin are supposed to be stamp'd with , i shall shew at a fitter opportunity , that it is a mistake , and that we have no need of it in our disputes against atheism . so that being free from that prejudice , i interpret the words of the text in the literal acceptation , which will likewise take in the expositions of others . for i believe that the royal psalmist in this comprehensive brevity of speech , there is no god , hath concluded all the various forms of impiety ; whether of such as excludes the deity from governing the world by his providence , or judging it by his righteousness , or creating it by his wisdom and power . because the consequence and result of all these opinions is terminated in downright atheism . for the divine inspection into the affairs of the world doth necessarily follow from the nature and being of god. and he that denies this , doth implicitly deny his existence : he may acknowledg what he will with his mouth , but in his heart he hath said , there is no god. a god , therefore a providence ; was a general argument of virtuous men , and not peculiar to the stoics alone . and again , no providence , therefore no god ; was the most plausible reason , and the most frequent in the mouths of atheistical men. so that it seems to be agreed on all hands , that the existence of god and his government of the world do mutually suppose and imply one another . there are some infidels among us , that not only disbelieve the christian religion ; but oppose the assertions of providence , of the immortality of the soul , of an universal iudgment to come , and of any incorporeal essence : and yet to avoid the odious name of atheists , would shelter and skreen themselves under a new one of deists , which is not quite so obnoxious . but i think the text hath cut them short , and precluded this subterfuge ; in as much as it hath declared , that all such wicked principles are coincident and all one in the issue with the rankest atheism : the fool , that doth exempt the affairs of the world from the ordination and disposal of god , hath said in his heart , there is no god at all . it was the opinion of many of the ancients , that epicurus introduced a deity into his philosophy , not because he was perswaded of his existence , ( for when he had brought him upon the stage of nature , he made him only muta persona , and interdicted him from bearing any part in it , ) but purely that he might not incurr the offence of the magistrate . he was generally therefore suspected verbis reliquisse deum , re sustulisse ; to have framed on purpose such a contemptible paultry hypothesis about him , as indeed left the name and title of god in the world ; but nothing of his nature and power . just as a philosopher of our own age gave a ludicrous and fictitious notion about the rest of the earth , to evade the hard censure and usage , which galileo had lately met with . for my own part , as i do not exclude this reason from being a grand occasion of epicurus's owning a god ; so i believe that he and democritus too were compelled to it likewise by the necessity of their own systems . for seeing they explain'd the phaenomena of vision , imagination , and thought it self , by certain thin fleeces of atoms , that flow incessantly from the surfaces of bodies , and by their subtilty and fineness penetrate any obstacle , and yet retain the exact figures and lineaments of the several bodies from which they proceed ; and in this manner insinuating themselves through the pores of humane bodies into the contexture of the soul , do there excite sensation and perception of themselves : in consequence of this hypothesis they were obliged to maintain , that we could have no fancy , or idea , or conception of any thing , but what did really subsist either intire or in its several parts . whence it followed , that mankind could have no imaginations of iupiter or mars , of minerva or isis ; if there were not actually such beings in nature to emit those effluvia , which gliding into the soul must beget such imaginations . and thence it was , that those philosophers adapted their description of the deity to the vulgar apprehensions of those times ; gods and goddesses innumerable , and all of humane figure : because otherwise the conceptions of mankind about them could not possibly be accounted for by their physiology . so that if epicurus and democritus were in earnest about their philosophy , they did necessarily and really believe the existence of the gods. but then as to the nature and authority of them ; they bereaved that iupiter of his thunder and majesty : forbidding him to look or peep abroad , so much as to enquire what news in the infinite space about him ; but to content himself and be happy with an eternal laziness and dozing , unless some rambling troops of atoms upon the dissolution of a neighbouring world might chance to awake him . now because no israelite in the days of the psalmist is likely to have been so curious about natural knowledge , as to believe the being of god for such a quaint and airy reason as this , when he had once boldly denied his dominion over the world ; and since there is not now one infidel living , so ridiculous as to pretend to solve the phaenomena of sight , fancy or cogitation by those fleeting superficial films of bodies : i must beg leave to think , both that the fool in the text was a thorough confirmed atheist ; and that the modern disguised deists do only call themselves so for the former reason of epicurus , to decline the publick odium , and resentment of the magistrate ; and that they cover the most arrant atheism under the mask and shadow of a deity : by which they understand no more , than some eternal inanimate matter , some universal nature , and soul of the world , void of all sense and cogitation , so far from being endowed with infinite wisdom and goodness . and therefore in this present discourse they may deservedly come under that character which the text hath given of them , of fools that have said in their hearts , there is no god. and now having thus far cleared our way ; in the next place we shall offer some notorious proofs of the gross folly and stupidity of atheists . if a person that had a fair estate in reversion , which in all probability he would speedily be possess'd of , and of which he might reasonably promise to himself a long and happy enjoyment , should be assured by some skilfull physician ; that in a very short time he would inevitably fall into a disease , which would so totally deprive him of his understanding and memory , that he should lose the knowledge of all things without him , nay all consciousness and sense of his own person and being : if , i say , upon a certain belief of this indication , the man should appear overjoyed at the news , and be mightily transported with the discovery and expectation ; would not all that saw him be astonished at such behaviour ? would they not be forward to conclude , that the distemper had seized him already , and even then the miserable creature was become a meer fool and an idiot ? now the carriage of our atheists or deists is infinitely more amazing than this ; no dotage so infatuate , no phrensie so extravagant as theirs . they have been educated in a religion , that instructed them in the knowledge of a supreme being ; a spirit most excellently glorious , superlatively powerfull and wise and good , creator of all things out of nothing ; that hath endued the sons of men , his peculiar favorites , with a rational spirit , and hath placed them as spectators in this noble theatre of the world , to view and applaud these glorious scenes of earth and heaven , the workmanship of his hands ; that hath furnished them in general with a sufficient store of all things , either necessary or convenient for life ; and particularly to such as fear and obey him , hath promised a supply of all wants , a deliverance and protection from all dangers : that they that seek him , shall want no manner of thing that is good . who besides his munificence to them in this life ; hath so loved the world , that he sent his onely-begotten son , the express image of his substance , and partaker of his eternal nature and glory , to bring life and immortality to light , and to tender them to mankind upon fair and gracious terms ; that if they submit to his easie yoke , and light burthen , and observe his commandments which are not grievous , he then gives them the promise of eternal salvation ; he hath reserved for them in heaven an inheritance incorruptible , and undefiled , and that fadeth not away ; he hath prepared for them an unspeakable , unconceivable perfection of joy and bliss , things that eye hath not seen , nor ear heard , neither have entred into the heart of man. what a delightfull and ravishing hypothesis of religion is this ? and in this religion they have had their education . now let us suppose some great professor in atheism to suggest to some of these men , that all this is meer dream and imposture ; that there is no such excellent being , as they suppose , that created and preserves them ; that all about them is dark senseless matter , driven on by the blind impulses of fatality and fortune ; that men first sprung up , like mushroms , out of the mud and slime of the earth ; and that all their thoughts , and the whole of what they call soul , are only various action and repercussion of small particles of matter , kept a while a moving by some mechanism and clock-work , which finally must cease and perish by death . if it be true then ( as we daily find it is ) that men listen with complacency to these horrid suggestions ; if they let go their hope of everlasting life with willingness and joy ; if they entertain the thoughts of final perdition with exultation and triumph ; ought they not to be esteem'd most notorious fools , even destitute of common sense , and abandon'd to a callousness and numness of soul ? what then , is heaven it self , with its pleasures for evermore , to be parted with so unconcernedly ? is a crown of righteousness , a crown of life , to be surrendred with laughter ? is an exceeding and eternal weight of glory too light in the balance against the hopeless death of the atheist , and utter extinction ? 't was a noble saying of the emperor marcus , that he would not endure to live one day in the world , if he did not believe it to be under the government of providence . let us but imagin that excellent person confuted and satisfied by some epicurean of his time ; that all was but atoms , and vacuum , and necessity , and chance . would he have been so pleased and delighted with the conviction ? would he have so triumph'd in being overcome ? or rather , as he hath told us , would he not have gone down with sorrow and despair to the grave ? did i but once see an atheist lament and bewail himself ; that upon a strict and impartial examination he had found to his cost , that all was a mistake ; that the prerogative of humane nature was vanished and gone ; those glorious hopes of immortality and bliss , nothing but cheating joys and pleasant delusions ; that he had undone himself by losing the comfortable error , and would give all the world to have better arguments for religion : there would be great hopes of prevailing upon such an atheist as this . but , alas ! there are none of them of this temper of mind ; there are none that understand and seek after god ; they have no knowledge , nor any desire of it ; they thrust the word of god from them , and judge themselves unworthy of everlasting life ; they willingly prefer darkness before light ; and obstinately choose to perish for ever in the grave , rather than be ●●irs of salvation in the resurrection of the just. these certainly are the fools in the text , indocil intractable fools , whose stolidity can baffle all arguments , and be proof against demonstration it self ; whose end ( as the words of st. paul do truly describe them ) whose end and very hope is destruction , an eternal deprivation of being ; whose god is their belly , the gratification of sensual lusts ; whose glory is in their shame , in the debasing of mankind to the condition of beasts ; who mind earthly things , who if ( like that great apostle ) they were caught up to the third heaven , would ( as the spyes did of canaan ) bring down an evil report of those regions of bliss . and i fear , unless it please god by extraordinary methods to help their unbelief , and enlighten the eyes of their understanding ; they will carry their atheism with them to the pit ; and the flames of hell only must convince them of their error . this supine and inconsiderate behaviour of the atheists is so extremely absurd , that it would be deem'd incredible , if it did not occurr to our daily observation ; it proclaims aloud , that they are not led astray by their reasoning , but led captive by their lusts to the denial of god. when the very pleasures of paradise are contemn'd and trampled on , like pearls cast before swine ; there 's small hope of reclaiming them by arguments of reason . but however , as solomon adviseth , we will answer these fools not according to their folly , lest we also be like unto them . it is expedient that we put to silence the ignorance of these foolish men , that believers may be the more confirmed and more resolute in the faith. did religion bestow heaven without any terms or conditions indifferently upon all ; if the crown of life was hereditary , and free to good and bad ; and not settled by covenant upon the elect of god only , such as live soberly and righteously and godly in this present world : i believe there would be no such thing as an infidel among us . and without controversie 't is the way and means of attaining to heaven , that makes profane scorners so willingly let go the expectation of it . 't is not the articles of the creed , but the duty to god and their neighbour , that is such an inconsistent incredible legend . they will not practise the rules of religion , and therefore they cannot believe the promises and rewards of it . but however , let us suppose them to have acted like rational and serious men : and perhaps upon a diligent inquisition they have found , that the hope of immortality deserves to be joyfully quitted , and that either out of interest , or necessity . i. and first , one may conceive indeed , how there might possibly be a necessity of quitting it . it might be tied to such terms , as would render it impossible ever to be obtain'd . for example , if it should be required of all the candidates of glory and immortality , to give a full and knowing assent to such things as are repugnant to common sense , as contradict the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the universal notions and indubitable maxims of reason ; if they were to believe , that one and the same thing may be and not be at the same time and in the same respect ; if allowing the received idea's and denominations of numbers and figures and body , they must seriously affirm , that two and two do make a dozen , or that the diameter of a circle is as long as the circumference , or that the same body may be all of it in distant places at once . i must confess that the offers of happiness upon such articles of belief as these , would be meer tantalizing of rational creatures ; and the kingdom of heaven would become the inheritance of only idiots and fools . for whilst a man of common capacity doth think and reflect upon such propositions ; he cannot possibly bribe his understanding to give a verdict for their truth . so that he would be quite frustrated of the hope of reward , upon such unpracticable conditions as these : neither could he have any evidence of the reality of the promise , superiour to what he is conscious to of the falsity of the means . now if any atheist can shew me in the system of christian religion any such absurdities and repugnancies to our natural faculties ; i will either evince them to be interpolations and corruptions of the faith , or yield my self a captive and a proselyte to his infidelity . ii. or , 2dly , they may think 't is the interest of mankind , that there should be no heaven at all ; because the labour to acquire it is more worth than the purchase : god almighty ( if there be one ) having much overvalued the blessings of his presence . so that upon a fair estimation , 't is a greater advantage to take one's swing in sensuality , and have a glut of voluptuousness in this life , freely resigning all pretences to future happiness ; which , when a man is once extinguish'd by death , he cannot be supposed either to want or desire : than to be tied up by commandments and rules so contrary to flesh and blood ; to take up one's cross , to deny himself , and refuse the satisfaction of natural desires . this indeed is the true language of atheism , and the cause of it too . were not this at the bottom , no man in his wits could contemn and ridicule the expectation of immortality . now what power or influence can religion have upon the minds of these men ; while not only their affections and lusts , but their supposed interest shall plead against it ? but if we can once silence this powerfull advocate , we shall without much difficulty carry the cause at the bar of impartial reason . now here is a notorious instance of the folly of atheists , that while they repudiate all title to the kingdom of heaven , meerly for the present pleasure of body , and their boasted tranquillity of mind ; besides the extreme madness in running such a desperate hazard after death , ( which i will not now treat of ) they deprive themselves here of that very pleasure and tranquillity they seek for . for i shall now endeavour to shew , that religion it self gives us the greatest delights and advantages even in this life also , though there should prove in the event to be no resurrection to another . her ways are ways of pleasantness , and all her paths are peace . but before i begin that , i must occurr to one specious objection both against this proposition and the past part of my discourse ; namely , that religion doth perpetually haunt and disquiet us with dismal apprehensions of everlasting burnings in hell ; and that there is no shelter or refuge from those fears , but behind the principles of atheism . ( 1. ) first therefore i will freely acknowledge to the atheists ; that some part of what hath been said is not directly conclusive against them ; if they say , that before they revolted from the faith , they had sinned away all expectation of ever arriving at heaven : and consequently had good reason so joyfully to receive the news of annihilation by death , as an advantageous change for the everlasting torments of the damn'd . but because i cannot expect , that they will make such a shameless and senseless confession , and supply us with that invincible argument against themselves : i must say again , that to prefer final extinction before a happy immortality does declare the most deplorable stupidity of mind . nay although they should confess , that they believed themselves to be reprobates , before they disbelieved religion ; and took atheism as a sanctuary and refuge from the terrors of hell : yet still the imputation of folly will stick upon them : in as much as they chose atheism as an opiate to still those frightning apprehensions , by inducing a dulness and lethargy of mind ; rather than they would make use of that active and salutary medicine , a hearty repentance ; that they did not know the riches of the goodness and forbearance and long-suffering of god , and that a sincere amendment of life was never too late nor in vain ; iesus christ being the saviour of all men , and a propitiation for the sins of the whole world ; who came into the world to save sinners , even the chief of them all ; and died for the ungodly , and his bitterest enemies . ( 2. ) and secondly , as to the fears of damnation ; those terrors are not to be charged upon religion it self , which proceed either from the want of religion , or superstitious mistakes about it . for as an honest and innocent man doth know the punishments , which the laws of his country denounce against felons and murtherers and traytors , without being terrified or concern'd at them : so a christian in truth as well as in name , though he believe the consuming vengeance prepared for the disobedient and unbelievers , is not at all dismayed at the apprehensions of it . indeed it adds spurs , and gives wings to his diligence , it excites him to work out his salvation with fear and trembling ; a religious and ingenuous fear , that is temper'd with hope and with love and unspeakable joy . but he knows , that if he fears him who is able to destroy both soul and body in hell , he needs not fear that his own soul or body shall ever go thither . i allow that some debauched and profligate wretches , or some designing perfidious hypocrites , that are religious in outward profession , but corrupt and abominable in their works , are most justly as well as usually liable to these horrours of mind . 't is not my business to defend or excuse such as these ; i must leave them , as long as they keep their hardness and impenitent hearts , to those gnawing and excruciating fears , those whips of the divine nemesis , that frequently scourge even atheists themselves . for the atheists also can never wholly extinguish those horrible forebodings of conscience . they endeavour indeed to compose and charm their fears , but a thousand occasions daily awaken the sleeping tormenters . any flight consideration either of themselves , or of any thing without ; whatsoever they think on , or whatsoever they look on ; all administer some reasons for suspicion and diffidence , lest possibly they may be in the wrong ; and then 't is a fearfull thing to fall into the hands of the living god : there are they in great fear , as 't is in the 5th verse of this psalm , under terrible presages of judgment and fiery indignation . neither can they say , that these terrors , like tales about spectres , may disturb some small pretenders and puny novices , but dare not approach the vere adepti , the masters and rabbies of atheism . for 't is well known both from ancient and modern experience , that the very boldest of them , out of their debauches and company , when they chance to be surprized with solitude or sickness , are the most suspicious and timorous and despondent wretches in the world : and that the boasted happy atheist in the indolence of body , and an undisturbed calm and serenity of mind , is altogether as rare a creature , as the vir sapiens was among the stoicks ; whom they often met with in idea and description , in harangues and in books , but freely own'd that he never had or was like to exist actually in nature . and now as to the present advantages which we owe to religion , they are very conspicuous ; whether we consider mankind , ( 1. ) separately , or ( 2. ) under society and government . 1. and first , in a single capacity . how is a good christian animated and cheer'd by a stedfast belief of the promises of the gospel ; of an everlasting enjoyment of perfect felicity , such as after millions of millions of ages is still youthfull and flourishing and inviting as at the first ? no wrinkles in the face , no gray hairs on the head of eternity ; no end , no diminution , no satiety of those delights . what a warm and vigorous influence does a religious heart feel from a firm expectation of these glories ? certainly this hope alone is of inestimable value ; 't is a kind of anticipation and pledge of those joys ; and at least gives him one heaven upon earth , though the other should prove a delusion . now what are the mighty promises of atheism in competition with these ? let us know the glorious recompences it proposes : utter extinction and cessation of being ; to be reduced to the same condition , as if we never had been born . o dismal reward of infidelity ! at which nature does shrink and shiver with horror . what some of the * learnedest doctors among the iews have esteem'd the most dreadfull of all punishment , and have assigned for the portion of the blackest criminals of the damn'd ; so interpreting tophet , abaddon , the vale of slaughter and the like , for final excision and deprivation of being : this atheism exhibits to us , as an equivalent to heaven . 't is well known , what hath been disputed among schoolmen to this effect . and 't is an observation of plutarch , that the generality of mankind , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as well women as men , chose rather to endure all the punishments of hell , as described by the poets ; than part with the hope of immortality , though immortal only in misery . i easily grant , that this would be a very hard bargain ; and that not to be at all , is more eligible , than to be miserable always : our saviour himself having determin'd the question ; wo to that man , by whom the son of man is betrayed ; good were it for that man , if he had never been born . but however thus much it evidently shews , that this desire of immortality is a natural affection of the soul ; 't is self-preservation in the highest and truest meaning ; 't is interwoven in the very frame and constitution of man. how then can the atheist reflect on his own hypothesis without extreme sorrow and dejection of spirit ? will he say , that when once he is dead , this desire will be nothing ; and that he that is not , cannot lament his annihilation ? so indeed it would be hereafter , according to his principles . but nevertheless , for the present , while he continues in life ( which we now speak of ) that dusky scene of horror , that melancholy prospect of final perdition will frequently occur to his fancy ; the sweetest enjoyments of life will often become flat and insipid , will be damp'd and extinguish'd , be bitter'd and poison'd by the malignant and venomous quality of this opinion . is it not more comfortable to a man , to think well of himself , to have a high value and conceit of the dignity of his nature , to believe a noble origination of his race , the off-spring and image of the great king of glory : rather than that men first proceeded , as vermin are thought to do , by the sole influence of the sun out of dirt and putrefaction ? is it not a firmer foundation for contentment and tranquillity , to believe that all things were at first created , and are since continually order'd and dispos'd for the best , and that principally for the benefit and pleasure of man : than that the whole universe is meer bungling and blundring ; no art or contrivance to be seen in 't ; nothing effected for any purpose and design ; but all ill-favouredly cobled and jumbled together by the unguided agitation and rude shuffles of matter ? can any man wish a better support under affliction , than the friendship and favour of omnipotence , of infinite wisdom and goodness ; that is both able , and willing and knows how to relieve him ? such a man can do all things through christ that strengtheneth him , he can patiently suffer all things with cheerfull submission and resignation to the divine will. he has a secret spring of spiritual joy , and the continual feast of a good conscience within , that forbid him to be miserable . but what a forlorn destitute creature is the atheist in distress ? he hath no friend in extremity , but poison or a dagger or a halter or a precipice . a violent death is the last refuge of the epicureans , as well as the stoicks . this , says lucretius , is the distinguishing character of a genuine son of our sect , that he will not endure to live in exile and want and disgrace out of a vain fear of death ; but dispatch himself resolutely into the state of eternal sleep and insensibility . and yet for all this swaggering , not one of a hundred of them hath boldness enough to follow the direction . the base and degenerous saying of one of them is very well known ; * that life is always sweet , and he should still desire to prolong it ; though , after he had been maim'd and distorted by the rack , he should lastly be condemn'd to hang on a gibbet . and then , as to the practical rules and duties of religion : as the miracles of our lord are peculiarly eminent above the lying wonders of daemons , in that they were not made out of vain ostentation of power , and to raise unprofitable amazement ; but for the real benefit and advantage of men , by feeding the hungry , healing all sorts of diseases , ejecting of devils , and reviving the dead : so likewise the commands which he hath imposed on his followers are not like the absurd ceremonies of pagan idolatry , the frivolous rites of their initiations and worship , that might look like incantation and magick , but had no tendency in their nature to make mankind the happier . our saviour hath enjoyn'd us a reasonable service ; accommodated to the rational part of our nature . all his laws are in themselves , abstracted from any consideration of recompence , conducing to the temporal interest of them that observe them . for what can be more availing to a mans health , or his credit , or estate , or security in this world , than charity and meekness , than sobriety and temperance , than honesty and diligence in his calling ? do not pride and arrogance infallibly meet with contempt ? do not contentiousness and cruelty and study of revenge seldom fail of retaliation ? are not envious and covetous , discontented and anxious minds tormenters to themselves ? do not we see , that slothfull and intemperate and incontinent persons destroy their bodies with diseases , their reputations with disgrace , and their families with want ? are adultery and fornication forbidden only by moses and christ ? or do not heathen law-givers punish such enormities with fines , or imprisonment , with exile or death ? 't was an objection of iulian the apostate ; that there were no new precepts of morality in our religion : thou shalt not kill , thou shalt not steal , thou shalt not covet thy neighbours wife . why all the world , says he , is agreed about these commandments : and in every country under heaven , there are laws and penalties made to enforce all the ten , excepting only the sabbath and the worship of strange gods. we can answer him another way ; but he may make our infidels ashamed to complain of those ordinances as hard impositions , which the sense of all nations has thought to be reasonable : which not only the philosophers of greece and italy and the ancient world ; but the banians of mogul , the talapoins of siam , the mandarins of china , the moralists of peru and mexico , all the wisdom of mankind have declared to be necessary duties . nay if the atheists would but live up to the ethics of epicurus himself , they would make few or no proselytes from the christian religion . for none revolt from the faith for such things as are thought peculiar to christianity ; not because they must love and pray for their enemies , but because they must not poison or stab them : not because they must not look upon a woman to lust after her , but because they are much more restrain'd from committing the act. if wanton glances and lascivious thoughts had been permitted by the gospel , and only the gross act forbidden ; they would have apostatized nevertheless . this we may conjecture from what plato and others have told us , that it was commonly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , immoderate affections and lusts , that in the very times of paganism induced men to be atheists . it seems their impure and brutal sensuality was too much confined by the religion of those countries , where even venus and bacchus had their temples . let not therefore voluptuous atheists lay all the fault of their sins upon the infirmity of humane nature ; nor plead that flesh and blood cannot resist those temptations , which have all their force and prevalence from long custom and inveterated habit. what enticement , what pleasure is there in common profane swearing ? yet neither the fear of god nor of the law will persuade men to leave it . 't is prevailing example that hath now made it fashionable , but it hath not always been so , nor will be hereafter . so other epidemical vices , they are rife and predominant only for a season , and must not be ascribed to humane nature in the lump . in some countries intemperance is a necessary part of conversation ; in others sobriety is a vertue universal , without any respect to the duties of religion . nor can they say , that this is only the difference of climate , that inclines one nation to concupiscence and sensual pleasures ; another to blood-thirstiness and desire of revenge . it would discover great ignorance in history , not to know that in all climates a whole people has been over-run with some recently invented or newly imported kind of vice , which their grandfathers never knew . in the latest accounts of the country of guiana , we are told that the eating of humane flesh is the beloved pleasure of those savages : two nations of them by mutual devouring are reduced to two handfulls of men . when the gospel of our saviour was preached to them , they received it with gladness of heart ; they could be brought to forgo plurality of wives ; though that be the main impediment to the conversion of the east indies . but the great stumbling-block with these americans , and the only rock of offence was the forbidding them to eat their enemies : that irresistible temptation made them quickly to revolt and relapse into their infidelity . what must we impute this to ? to the temperature of the air , to the nature of the soil , to the influence of the stars ? are these barbarians of man-eating constitutions , that they so hanker after this inhumane diet , which we cannot imagin without horror ? is not the same thing practised in other parts of that continent ? was it not so in europe of old , and is it not now so in africa ? if an eleventh commandment had been given , thou shalt not eat humane flesh ; would not these canibals have esteem'd it more difficult than all the ten ? and would not they have really had as much reason as our atheists , to plead the power of the temptation , and the propensity of flesh and blood ? how impudent then are the atheists , that traduce the easie and gracious conditions of the gospel , as unreasonable and tyrannical impositions ? are not god's ways equal , o ye children of destruction , and are not your ways unequal ? ii. secondly and lastly , for the good influence of religion upon communities and governments , habemus confitentes reos ; 't is so apparent and unquestionable , that 't is one of the objections of the atheist , that it was first contrived and introduced by politicians , to bring the wild and straggling herds of mankind under subjection and laws . out of thy own mouth shalt thou be judged , thou wicked servant . thou say'st that the wise institutors of government , souls elevated above the ordinary pitch of men , thought religion necessary to civil obedience . why then dost thou endeavour to undermine this foundation , to undo this cement of society , and to reduce all once again to thy imaginary state of nature , and original confusion ? no community ever was or can be begun or maintain'd , but upon the basis of religion . what government can be imagin'd without judicial proceedings ? and what methods of judicature without a religious oath ? which implies and supposes an omniscient being , as conscious to its falshood or truth , and a revenger of perjury . so that the very nature of an oath ( and therefore of society also ) is subverted by the atheist ; who professeth to acknowledge nothing superiour to himself , no omnipresent observer of the actions of men . for an * atheist to compose a system of politicks is as absurd and ridiculous , as epicurus's sermons were about † sanctity and religious worship . but there was hope , that the doctrine of absolute uncontroulable power and the formidable name of leviathan might flatter and bribe the government into a toleration of infidelity . we need have no recourse to notion and supposition ; we have sad experience and convincing example before us , what a rare constitution of government may be had in a whole nation of atheists . the natives of newfoundland and new france in america , as they are said to live without any sense of religion , so they are known to be destitute of its advantages and blessings ; without any law or form of community ; without any literature or sciences or arts ; no towns , no fixed habitations , no agriculture , no navigation . and 't is entirely owing to the power of religion , that the whole world is not at this time as barbarous as they . and yet i ought not to have called these miserable wretches a nation of atheists . they cannot be said to be of the atheist's opinion ; because they have no opinion at all in the matter : they do not say in their hearts , there is no god ; for they never once deliberated , if there was one or no. they no more deny the existence of a deity ; than they deny the antipodes , the copernican system , or the satellites iovis : about which they have had no notion or conception at all . 't is the ignorance of those poor creatures , and not their impiety : their ignorance as much to be pitied , as the impiety of the atheists to be detested and punish'd . 't is of mighty importance to the government to put some timely stop to the spreading contagion of this pestilence that walketh by day , that dares to disperse its cursed seeds and principles in the face of the sun. the fool in the text had only said in his heart , there is no god : he had not spoken it aloud , nor openly blasphem'd , in places of publick resort . there 's too much reason to fear , that some of all orders of men , even magistracy it self , have taken the infection : a thing of dreadfull consequence and most imminent danger . epicurus was somewhat wiser than ordinary , when he so earnestly advised his disciples against medling in publick affairs : he knew the nature and tendency of his own philosophy ; that it would soon become suspected and odious to a government , if ever atheists were employ'd in places of trust. but because he had made one great rule superior to all , that every man's only good was pleasure of body and contentment of mind : hence it was that men of ambitious and turbulent spirits , that were dissatisfied and uneasie with privacy and retirement , were allowed by his own principle to engage in matters of state. and there they generally met with that fortune , which their master foresaw . several cities of greece that had made experiment of them in publick concerns , drove them out , as incendiaries and pests of commonweals , by severe edicts and proclamations . atheism is by no means tolerable in the most private condition : but if it aspire to authority and power ; if it acquire the command of an army or a navy ; if it get upon the bench or into the senate , or on a throne : what then can be expected , but the basest cowardice and treachery , but the foulest prevarication in justice , but betraying and selling the rights and liberties of a people , but arbitrary government and tyrannical oppression ? nay if atheism were once , as i may say , the national religion : it would make its own followers the most miserable of men ; it would be the kingdom of satan divided against it self ; and the land would be soon brought to desolation . iosephus , that knew them , hath inform'd us , that the sadduces , those epicureans among the jews , were not only rough and cruel to men of a different sect from their own ; but perfidious and inhumane one towards another . this is the genuine spirit and the natural product of atheism . no man , that adheres to that narrow and selfish principle , can ever be just or generous or gratefull ; * unless he be sometime overcome by good-nature and a happy constitution . no atheist , as such , can be a true friend , an affectionate relation , or a loyal subject . the appearance and shew of mutual amity among them , is wholly owing to the smallness of their number , and to the obligations of a faction . 't is like the friendship of pickpockets and highwaymen , that are said to observe strict justice among themselves , and never to defraud a comrade of his share of the booty . but if we could imagine a whole nation to be cut-purses and robbers ; would there then be kept that square-dealing and equity in such a monstrous den of thieves ? and if atheism should be supposed to become universal in this nation ( which seems to be design'd and endeavour'd , though we know the gates of hell shall not be able to prevail ) farewell all ties of friendship and principles of honour ; all love for our country and loyalty to our prince ; nay , farewell all government and society it self , all professions and arts , and conveniencies of life , all that is laudable or valuable in the world. may the father of mercies and god of infinite wisedom reduce the foolish from their errors , and make them wise unto salvation ; confirm the sceptical and wavering minds , and so prevent us , that stand fast , in all our doings , and further us with his continual help , that we may not be of them that draw back unto perdition , but of them that believe to the saving of the soul. amen . matter and motion cannot think : or , a confutation of atheism from the faculties of the soul. the second sermon preached april 4. 1692. acts xvii . 27. that they should seek the lord , if happily they might feel after him , and find him ; though he be not far from every one of us : for ▪ in him we live , and move , and have our being . these words are a part of that discourse which st. paul had at athens . he had not been long in that inquisitive and pragmatical city , but we find him encountered by the epicureans and stoicks , two sorts of people that were very ill qualified for the christian faith : the one by reason of their carnal affections , either believing no god at all , or that he was like unto themselves , dissolv'd in * laziness and ease ; the other out of spiritual pride presuming to assert , that † a wise man of their sect was equal , and in some cases superior to the majesty of god himself . these men corrupted through philosophy and vain deceit , took our apostle , and carried him unto areopagus , ( a place in the city , whither was the greatest resort of travellers and strangers , of the gravest citizens and magistrates , of their orators and philosophers ; ) to give an account of himself and the new doctrine that he spoke of . for , say they , thou bringest strange things to our ears ; we would know therefore what these things mean. the apostle , who was to speak to such a promiscuous assembly , has with most admirable prudence and art , so accommodated his discourse , that every branch and member of it is directly opposed to a known error and prejudice of some party of his hearers . i will beg leave to be the more prolix in explaining the whole ; because it will be a ground and introduction not only to this present , but some other subsequent discourses . from the inscription of an altar to the unknown god , which is mentioned by heathen authors , lucian , philostratus , and others , he takes occasion ( v. 24. ) to declare unto them , that god that made the world and all things therein . this first doctrine , though admitted by many of his auditors , is directly both against epicureans , that ascribed the origin and frame of the world not to the power of god , but the fortuitous concourse of atoms ; and peripatetics , that supposed all things to have been eternally , as they now are , and never to have been made at all , either by the deity or without him . which god , says he , seeing that he is lord of heaven and earth , dwelleth not in temples made with hands , neither is worshipped with men's hands as though he needed any thing , seeing he giveth to all life and breath and all things . this is opposed to the civil and vulgar religion of athens , which furnish'd and serv'd the deity with temples and sacrifices , as if he had really needed habitation and sustenance . and that the common heathens had such mean apprehensions about the indigency of their gods , it appears plainly , to name no more , from aristophanes's plutus , and the dialogues of lucian . but the philosophers were not concern'd in this point ; all parties and sects , even the * epicureans themselves , did maintain ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the self-sufficiency of the godhead : and seldom or never sacrificed at all , unless in compliance and condescension to the custom of their country . there 's a very remarkable passage in tertullian's apology , who forces a philosopher to sacrifice , & c. ? it appears from thence , that the philosophers , no less than the christians , neglected the pagan worship and sacrifices ; though what was conniv'd at in the one , was made highly penal and capital in the other . and hath made of one blood all nations of men , for to dwell on all the face of the earth ; and hath determin'd the times before appointed , and the bound of their habitation . this doctrine about the beginning of humane race , though agreeable enough to the platonists and stoics , is apparently levell'd against the epicureans and aristotelians : one of whom produced their primitive men from meer accident or mechanism ; the other denied that man had any beginning at all , but had eternally continued thus by succession and propagation . neither were the commonalty of athens unconcern'd in this point . for although , as we learn from * isocrates , demosthenes and others of their countrymen , they professed themselves to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aborigines , not transplanted by colonies or otherwise from any foreign nation , but born out of their own soil in attica , and had the same earth for their parent , their nurse and their country ; and though some perhaps might believe , that all the rest of mankind were derived from them , and so might apply and interpret the words of the apostle to this foolish tradition : yet that conceit of deriving the whole race of men from the aborigines of attica was entertain'd but by a few ; for they generally allowed that the egyptians and sicilians , and some others were aborigines also , as well as themselves . then follow the words of the text , that they should seek the lord , if haply they might feel after him , and find him ; though he be not far from every one of us . for in him we live , and move , and have our being . and this he confirms by the authority of a writer that lived above 300 years before ; as certain also of your own poets have said , for we are also his off-spring . this indeed was no argument to the epicurean auditors ; who undervalued all argument from authority , and especially from the poets . their master epicurus had boasted , that in all his writings he had not cited one single authority out of any book whatsoever . and the poets they particularly hated ; because on all occasions they introduced the ministry of the gods , and taught the separate existence of humane souls . but it was of great weight and moment to the common people ; who held the poets in mighty esteem and veneration , and used them as their masters of morality and religion . and the other sects too of philosophers did frequently adorn and confirm their discourses by citations out of poets . for as much then as we are the off-spring of god , we ought not to think that the godhead is like unto gold or silver , or stone graven by art or man's device . this is directly levell'd against the gross idolatry of the vulgar , ( for the philosophers are not concern'd in it ) that believed the very statues of gold and silver and other materials , to be god , and terminated their prayers in those images ; as i might shew from many passages of scripture , from the apologies of the primitive christians , and the heathen writers themselves . and the times of this ignorance god winked at , ( the meaning of which is , as upon a like occasion the same apostle hath expressed it , that in times past he suffer'd all nations to walk in their own ways ) but now commandeth every one to repent ; because he hath appointed a day , in the which he will judge the world in righteousness , by that man whom he hath ordained ; whereof he hath given assurance unto all men , in that he hath raised him from the dead . hitherto the apostle had never contradicted all his audience at once : though at every part of his discourse some of them might be uneasie , yet others were of his side , and all along a moderate silence and attention was observed , because every point was agreeable to the notions of the greater party . but when they heard of the resurrection of the dead , the interruption and clamour became universal : so that here the apostle was obliged to break off , and depart from among them . what could be the reason of this general dissent from the notion of the resurrection , since almost all of them believed the immortality of the soul ? st. chrysostom hath a conceit , that the athenians took 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( the original word for resurrection ) to be preached to them as a goddess , and in this fancy he is follow'd by some of the moderns . the ground of the conjecture is the 18th verse of this chapter , where some said , what will this babler say ? other some , he seemeth to be a setter forth of strange gods ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , strange deities , which comprehends both sexes ) because he preached unto them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , iesus and the resurrection . now , say they , it could not be said deities in the plural number , unless it be supposed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a goddess , as well as iesus a god. but we know , such a permutation of number is frequent in all languages . we have another example of it in the very text , as certain also of your own poets have said , for we are also his off-spring . and yet the apostle meant only one , aratus the cilician , his countryman , in whose astronomical poem this passage is now extant . so that although he preached to the athenians jesus alone , yet by a common mode of speech he might be called , a setter forth of strange gods. 't is my opinion , that the general distaste and clamour proceeded from a mistake about the nature of the christian resurrection . the word resurrection ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) was well enough known amongst the athenians , as appears at this time from * homer , aeschylus and sophocles ; they could hardly then possibly imagin it to signifie a goddess . but then it always denoted a returning from the state of the dead to this present world , to eat and drink and converse upon earth , and so after another period of life to die again as before . and festus a roman seems to have had the same apprehensions about it . for when he declares the case of st. paul his prisoner to king agrippa , he tells him , that the accusation was only about certain questions of the jewish superstition ; and of one iesus which was dead , whom paul affirmed to be alive . so that when the athenians heard him mention the resurrection of the dead , which according to their acceptation of the word was a contradiction to common sense , and to the experience of all places and ages ; they had no patience to give any longer attention . his words seemed to them as idle tales , as the first news of our saviour's resurrection did to the apostles themselves . all interrupted and mocked him , except a few , that seem to have understood him aright , which said they would hear him again of this matter . just as when our saviour said in an allegorical and mystical sense , except ye eat the flesh of the son of man , and drink his blood , ye have no life in you ; the hearers understood him literally and grosly . the iews therefore strove among themselves , saying , how can this man give us his flesh to eat ? this is a hard saying , who can hear it ? and from that time many of his disciples went back , and walked no more with him . i have now gone through this excellent discourse of the apostle , in which many most important truths are clearly and succinctly deliver'd ; such as the existence , the spirituality , and all ▪ sufficiency of god , the creation of the world , the origination of mankind from one common stock according to the history of moses , the divine providence in over-ruling all nations and people , the new doctrine of repentance by the preaching of the gospel , the resurrection of the dead , and the appointed day of an universal judgment . to all which particulars by god's permission and assistance i shall say something in due time . but at present i have confined my self to that near and internal and convincing argument of the being of god , which we have from humane nature it self ; and which appears to be principally here recommended by st. paul in the words of the text , that they should seek the lord , if haply they might feel after him , and find him , though he be not far from every one of us . for in him ( that is , by his power ) we live , and move , and have our being . the proposition , which i shall speak to , from this text is this : that the very life and vital motion and the formal essence and nature of man is wholly owing to the power of god : and that the consideration of our selves , of our own souls and bodies , doth directly and nearly conduct us to the acknowledgment of his existence . and , 1. i shall prove , that there is an immaterial substance in us , which we call soul and spirit , essentially distinct from our bodies : and that this spirit doth necessarily evince the existence of a supreme and spiritual being . and , 2. that the organical structure of humane bodies , whereby they are fitted to live and move and be vitally informed by the soul , is unquestionably the workmanship of a most wise and powerfull and beneficent maker . but i will reserve this latter part for the next opportunity ; and my present undertaking shall be this , to evince the being of god from the consideration of humane souls . ( 1. ) and first , i say , there is an immaterial substance in us , which we call soul , essentially distinct from our bodies . i shall lay it down as self-evident , that there is something in our composition , that thinks and apprehends , and reflects and deliberates ; that determines and doubts , consents and denies ; that wills , and demurrs , and resolves , and chooses , and rejects ; that receives various sensations and impressions from external objects , and produces voluntary motions of several parts of our bodies . this every man is conscious of ; neither can any one be so sceptical as to doubt of or deny it : that very doubting or denying being part of what i would suppose , and including several of the rest in their idea's and notions . and in the next place 't is as self-evident , that these faculties and operations of thinking , and willing , and perceiving , must proceed from something or other as their efficient cause : meer nothing being never able to produce any thing at all . so that if these powers of cogitation , and volition , and sensation , are neither inherent in matter as such , nor producible in matter by any motion and modification of it ; it necessarily follows , that they proceed from some cogitative substance , some incorporeal inhabitant within us , which we call spirit and soul. ( 1. ) but first , these faculties of sensation and perception are not inherent in matter as such . for if it were so ; what monstrous absurdities would follow ? every stock and stone would be a percipient and rational creature . we should have as much feeling upon clipping a hair of the head , as upon pricking a nerve . or rather , as men , that is , as a complex being compounded of many vital parts , we should have no feeling nor perception at all . for every single atom of our bodies would be a distinct animal , endued with self-consciousness and personal sensation of its own . and a great number of such living and thinking particles could not possibly by their mutual contract and pressing and striking compose one greater individual animal , with one mind and understanding , and a vital consension of the whole body : any more than a swarm of bees , or a crowd of men and women can be conceived to make up one particular living creature compounded and constituted of the aggregate of them all . ( 2. ) it remains therefore , secondly , that seeing matter in general , as matter , has not any sensation or thought ; if it have them at all , they must be the result of some modification of it : it must acquire them by some organical disposition ; by such and such determinate motions , by the action and passion of one particle upon another . and this is the opinion of every atheist and counterfeit deist of these times , that believes there is no substance but matter , and excludes all incorporeal nature out of the number of beings . now to give a clear and full confutation of this atheistical assertion , i will proceed in this method . 1. first i will give a true notion and idea of matter ; whereby it will again appear that it has no inherent faculty of sense and perception . 2. i will prove , that no particular sort of matter , as the brain and animal spirits , hath any power of sense and perception . 3. i will shew , that motion in general superadded to matter cannot produce any sense and perception . 4. i will demonstrate , that no particular sort of motion , as of the animal spirits through muscles and nerves , can beget sense and perception . 5. i will evince , that no action and passion of the animal spirits , one particle upon another , can create any sense and perception . 6. i will answer the atheist's argument of matter of fact and experience in brute beasts ; which , say they , are allowed to be meer matter , and yet have some degree of sense and perception . and first i will give a true notion and idea of matter ; whereby it will appear that it has no inherent faculty of sense and perception . and i will offer no other , but what all competent judges , and even atheists themselves do allow of ; and which being part of the epicurean and democritean philosophy is providentially one of the best antidotes against their other impious opinions : as the oil of scorpions is said to be against the poison of their stings . when we frame in our minds any notion of matter , we conceive nothing else but extension and bulk ; which is impenetrable and divisible and passive ; by which three properties is understood , that any particular quantity of matter doth hinder all other from intruding into its place , till it self be removed out of it ; that it may be divided and broken into numerous parts of different sizes and figures , which by various ranging and disposing may produce an immense diversity of surfaces and textures ; that if it once be bereaved of motion , it cannot of it self acquire it again , but it either must be impell'd by some other body from without , or , ( say we , though not the atheist ) be intrinsecally moved by an immaterial self-active substance , that can penetrate and pervade it . wherefore in the whole nature and idea of matter , we have nothing but substance with magnitude , and figure , and situation , and a capacity of being moved and divided . so that no parts of matter consider'd by themselves , are either hot or cold , either white or black , either bitter or sweet , or betwixt those extremes . all the various mixtures and conjugations of atoms do beget nothing but new inward texture , and alteration of surface . no sensible qualities , as light , and colour , and heat , and sound , can be subsistent in the bodies themselves absolutely consider'd , without a relation to our eyes , and ears , and other organs of sense . these qualities are only the effects of our sensation , which arise from the different motions upon our nerves from objects without , according to their various modification and position . for example , when pellucid colourless glass , or water , by being beaten into powder or froth , do acquire a very intense whiteness ; what can we imagine to be produced in the glass or water , but a new disposition of parts ? nay an object under the self-same disposition and modification , when 't is viewed by us under differing proportions , doth represent very differing colours , without any change at all in it self . for that same opake and white powder of glass , when 't is seen thro' a good microscope , doth exhibit all its little fragments pellucid and colourless ; as the whole appear'd to the naked eye , before it was pounded . so that whiteness , and redness , and coldness , and the like , are only idea's and vital passions in us that see and feel : but can no more be conceived to be real and distinct qualities in the bodies themselves ; than roses or honey can be thought to smell or taste their own sweetness , or an organ be conscious of its musick , or gun-powder of its flashing and noise . thus far then we have proved , and 't is agreed on all hands , that in our conception of any quantity of body , there is nothing but figure and site , and a capacity of motion . which motion , if it be actually excited in it , doth only cause a new order and contexture of parts : so that all the idea's of sensible qualities are not inherent in the inanimate bodies ; but are the effects of their motion upon our nerves : and sympathetical and vital passions produced within our selves . 2. our second enquiry must be ; what it is in the constitution and composition of a man that hath the faculty of receiving such idea's and passions . let us carry in our minds this true notion of body in general , and apply it to our own substance ; and observe what prerogatives this rational machin ( as the atheists would make us to be ) can challenge above other parcels of matter . we observe then in this understanding piece of clock-work ; that his body , as well as other senseless matter , has colour , and warmth , and softness , and the like . but we have proved it before , and 't is acknowledged ; that these qualities are not subsistent in those bodies , but are idea's and sensations begotten in something else . so that 't is not blood and bones , that can be conscious of their own hardness or redness : and we are still to seek for something else in our frame and make , that must receive these impressions . will they say that these idea's are performed by the brain ? but the difficulty returns upon them again : for we perceive that the like qualities of softness , whiteness and warmth , do belong to the brain it self ; and since the brain is but body , those qualities ( as we have shewn ) cannot be inherent in it , but are the sensations of some other substance without it . it cannot be the brain then , which imagins those qualities to be in it self . but they may say , 't is not the gross substance of the brain that causes perception ; but the animal spirits , that have their residence there ; which are void of sensible qualities , because they never fall under our senses by reason of their minuteness . but we conceive , by our reason , though we cannot see them with our eyes , that every one of these also hath a determinate figure : they are spheres , or cubes , or pyramids , or cones , or of some shape or other that is irregular and nameless ; and all these are but modes and affections of magnitude ; and the idea's of such modes can no more be subsistent in the atoms so modified , than the idea of redness was just now found to be inherent in the blood , or that of whiteness in the brain . and what relation or affinity is there between a minute body and cogitation , any more than the greatest ? is a small drop of rain any wiser than the ocean ? or do we grind inanimate corn into living and rational meal ? my very nails , or my hair , or the horns and hoofs of a beast may bid as fair for understanding and sense , as the finest animal spirits of the brain . 3. but thirdly , they will say , 't is not the bulk and substance of the animal spirits , but their motion and agility , that produces cogitation and sense . if then motion in general or any degree of its velocity can beget cogitation ; surely a ship under sail must be a most intelligent creature ; though while she lies at anchor , those faculties be asleep : some cold water or ice may be phlegmatick and senseless ; but when it boils in a kettle , it has wonderfull heats of thinking and ebullitions of fancy . nay the whole corporeal mass , all the brute and stupid matter of the universe must upon these terms be allowed to have life and understanding : since there is nothing that we know of , in a state of absolute rest. those things that seem to be at rest upon the surface of the earth , are daily wheel'd about its axis , and yearly about the sun with a prodigious swiftness . 4. but fourthly , they will say , 't is not motion in general , that can do these feats of sensation and perception ; but a particular sort of it in an organized body through the determinate roads and channels of muscles and nerves . but , i pray , among all the kinds of motion , whether straight or circular , or parabolical , or in what curve they please ; what pretence can one make to thinking and liberty of will , more than another ? why do not these persons make a diagram of these cogitative lines and angles ; and demonstrate their properties of perception and appetite , as plainly as we know the other properties of triangles and circles ? but how little can any motion , either circular or other , contribute to the production of thought ? no such circular motion of an atom can be all of it existent at once ; it must needs be made gradually and successively both as to place and time : for body cannot at the same instant be in more places than one . so that at any instant of time the moving atom is but in one single point of the line . therefore all its motion but in that one point is either future or past ; and no other parts are coexistent or contemporary with it . now what is not present , is nothing at all , and can be the efficient of nothing . if motion then be the cause of thought ; thought must be produced by one single point of motion , a point with relation to time as well as to place . and such a point to our conceptions is almost equivalent to permanency and rest , or at least to any other point of any motion whatsoever . what then is become of the privilege of that organical motion of the animal spirits above any other ? again , we have shewn , that this circular and other motion is but the successive flux of an atom , and is never existent together ; and indeed is a pure ens rationis , an operation of the soul , which considering past motion and future , and recollecting the whole by the memory and fancy , calls this by one denomination and that by another . how then can that motion be the efficient of thought , which is evidently the effect and the product of it ? 5. but fifthly , they will say farther , ( which is their last refuge ) that 't is not motion alone , or under this or that denomination , that produceth cogitation ; but when it falls out that numerous particles of matter , aptly disposed and directed , do interfere in their motions , and strike and knock one another ; this is it which begets our sensation . all the active power and vigour of the mind , our faculties of reason , imagination and will are the wonderfull result of this mutual occurse , this pulsion and repercussion of atoms . just as we experience it in the flint and the steel ; you may move them apart as long as you please , to very little purpose : but 't is the hitting and collision of them that must make them strike fire . you may remember i have proved before , that light and heat , and the rest of those qualities , are not such idea's in the bodies , as we perceive in our selves . so that this smiting of the steel with the flint doth only make a comminution , and a very rapid whirling and melting of some particles : but that idea of flame is wholly in us. but what a strange and miraculous thing should we count it , if the flint and the steel , instead of a few sparks , should chance to strike out definitions and syllogisms ? and yet it 's altogether as reasonable , as this sottish opinion of the atheists ; that dead senseless atoms can ever justle and knock one another into life and understanding . all that can be effected by such encounters of atoms , is either the imparting or receiving of motion , or a new determination and direction of its course . matter , when it acts upon matter , can communicate nothing but motion ; and that we have shew'd before to be utterly unable to produce those sensations . and again , how can that concussion of atoms be capable of begetting those internal and vital affections , that self-consciousness and other powers and energies that we feel in our minds : seeing they only strike upon the outward surfaces ; they cannot inwardly pervade one another ; they cannot have any penetration of dimensions and conjunction of substance . but , it may be , these atoms of theirs may have sense and perception in them , but they are refractary and sullen ; and therefore , like men of the same tempers , must be bang'd and buffeted into reason . and indeed that way of argumentation would be most proper and effectual upon these atheistical atomists themselves . 't is a vigorous execution of good laws , and not rational discourses only , either neglected or not understood , that must reclaim the profaneness of those perverse and unreasonable men. for what can be said more to such persons , that are either so disingenuous or so stupid , as to profess to believe , that all the natural powers and acquired habits of the mind , that penetrating understanding and accurate judgment , that strength of memory and readiness of wit , that liberality and justice and prudence and magnanimity , that charity and beneficence to mankind , that ingenuous fear and awfull love of god , that comprehensive knowledge of the histories and languages of so many nations , that experienced insight into the works and wonders of nature , that rich vein of poetry and inexhausted fountain of eloquence , those lofty flights of thought and almost intuitive perception of abstruse notions , those exalted discoveries of mathematical theorems and divine contemplations ; all these admirable endowments and capacities of humane nature , which we sometimes see actually existent in one and the same person , can proceed from the blind shuffling and casual clashing of atoms . i could as easily take up with that senseless assertion of the stoicks , that vertues and vices and sciences and arts , and fancies and passions and appetites are all of them real bodies and distinct animals ; as with this of the atheist , that they can all be derived from the power of meer bodies . 't is utterly incredible and impossible ; and we cannot without indignation go about to refute such an absurd imagination , such a gross contradiction to unprejudiced reason . and yet if the atheists had not been driven from all their posts and their subterfuges ; if we had not pursued their atoms through all their turnings and windings , their cells and recesses , their interferings and justlings ; they would boast , that they could not be answer'd ; and make a mighty flutter and triumph . nay though they are so miserably confounded and baffled , and can offer no further explication of the cause and the manner ; yet they will , sixthly , urge matter of fact and experience , that meer body may produce cogitation and sense . for , say they , do but observe the actions of some brutes , how nearly they approach to humane reason , and visibly discover some glimpses of understanding : and if that be performed by the pure mechanism of their bodies ( as many do allow , who yet believe the being of god , and an immaterial spirit in man ) then 't is but raising our conceptions , and supposing mankind to be engines of a finer make and contexture , and the business is done . i must confess , that the cartesians and some others , men that have given no occasion to be suspected of irreligion , have asserted that brutes are meer machins and automata . i cannot now engage in the controversie , neither is there any necessity to do so ; for religion is not endanger'd by either opinion . if brutes be said to have sense and immaterial souls ; what need we be concern'd , whether those souls shall be immortal , or annihilated at the time of death . this objection supposes the being of god ; and he will do all things for the wisest and best ends . or if brutes be supposed to be bare engins and machins ; i admire and adore the divine artifice and skill in such a wonderfull contrivance . but i shall deny then that they have any reason or sense , if they be nothing but matter . omnipotence it self cannot create cogitative body . and 't is not any imperfection in the power of god , but an incapacity in the subject ; the idea's of matter and thought are absolutely incompatible . and this the cartesians themselves do allow . do but convince them , that brutes have the least participation of thought , or will , or appetite , or sensation , or fancy ; and they 'll readily retract their opinion . for none but besotted atheists , do joyn the two notions together , and believe brutes to be rational or sensitive machins . they are either the one or the other ; either endued with sense and some glimmering rays of reason from a higher principle than matter ; or ( as the cartesians say ) they are purely body , void of all sensation and life : and like the idols of the gentiles , they have eyes and see not ; ears , and hear not ; noses , and smell not : they eat without hunger , and drink without thirst , and howl without pain . they perform the outward material actions ; but they have no inward self-consciousness , nor any more perception of what they do or suffer , than a looking glass has of the objects it reflects , or the index of a watch of the hour it points to . and as one of those watches , when it was first presented to the emperour of china , was taken there for an animal : so on the contrary , our cartesians take brute animals for a sort of watches . for considering the infinite distance betwixt the poor mortal artist , and the almighty opificer ; the few wheels and motions of a watch , and the innumerable springs and organs in the bodies of brutes ; they may affirm ( as they think , without either absurdity or impiety ) that they are nothing but moving automata , as the fabulous * statues of daedalus , bereaved of all true life , and vital sensation ; which never act spontaneously and freely , but as watches must be wound up to set them a going ; so their motions also are excited and inhibited , are moderated and managed by the objects without them . ( 2. ) and now that i have gone through the six parts that i proposed , and sufficiently shewn that sense and perception can never be the product of any kind of matter and motion ; it remains therefore , that it must necessarily proceed from some incorporeal substance within us . and though we cannot conceive the manner of the soul's action and passion ; nor what hold it can lay on the body , when it voluntarily moves it : yet we are as certain , that it doth so , as of any mathematical truth whatsoever ; or at least of such as are proved from the impossibility or absurdity of the contrary , a way of proof that is allowed for infallible demonstration . why one motion of the body begets an idea of pleasure in the mind , another an idea of pain ; why such a disposition of the body induces sleep , another disturbs all the operations of the soul , and occasions a lethargy or frenzy ; this knowledge exceeds our narrow faculties , and is out of the reach of our discovery . i discern some excellent final causes of such a vital conjunction of body and soul ; but the instrumental i know not , nor what invisible bands and fetters unite them together . i resolve all that into the sole pleasure and fiat of our omnipotent creator : whose existence ( which is my last point ) is so plainly and nearly deducible from the established proof of an immaterial soul ; that no wonder the resolved atheists do so labour and bestir themselves to fetch sense and perception out of the power of matter . i will dispatch it in three words . for since we have shewn , that there is an incorporeal substance within us : whence did that proceed , and how came it into being ? it did not exist from all eternity , that 's too absurd to be supposed ; nor could it come out of nothing into being without an efficient cause . something therefore must have created our souls out of nothing ; and that something ( since nothing can give more than it has ) must it self have all the perfections , that it hath given to them . there is therefore an immaterial and intelligent being , that created our souls : which being was either eternal it self , or created immediately or ultimately by some other eternal , that has all those perfections . there is therefore originally an eternal , immaterial , intelligent creator ; all which together are the attributes of god alone . and now that i have finished all the parts , which i proposed to discourse of ; i will conclude all with a short application to the atheists . and i would advise them as a friend , to leave off this dabbling and smattering in philosophy , this shuffling and cutting with atoms . it never succeeded well with them , and they always come off with the loss . their old master epicurus seems to have had his brains so muddled and confounded with them , that he scarce ever kept in the right way ; though the main maxim of his philosophy was to trust to his senses , and follow his nose . i will not take notice of his doting conceit , that the sun and moon are no bigger , than they appear to the eye , a foot or half a yard over ; and that the stars are no larger than so many glow-worms . but let us see how he manages his atoms , those almighty tools that do every thing of themselves without the help of a workman . when the atoms ( says he ) descend in infinite space ( very ingeniously spoken , to make high and low in infinity ) they do not fall plumb down , but decline a little from the perpendicular , either obliquely or in a curve : and this declination ( says he ) from the direct line is the cause of our liberty of will. but , i say , this declination of atoms in their descent , was it self either necessary or voluntary . if it was necessary , how then could that necessity ever beget liberty ? if it was voluntary , then atoms had that power of volition before : and what becomes then of the epicurean doctrine of the fortuitous production of worlds ? the whole business is contradiction and ridiculous nonsense . 't is as if one should say , that a bowl equally poized , and thrown upon a plain and smooth bowling-green , will run necessarily and fatally in a direct motion : but if it be made with a byas , that may decline it a little from a straight line , it may acquire by that motion a liberty of will , and so run spontaneously to the jack . it would behoove the atheists to give over such trifling as this , and resume the old solid way of confuting religion . they should deny the being of the soul , because they cannot see it . this would be an invincible argument against us : for we can never exhibit it to their touch , nor expose it to their view ; nor shew them the colour and complexion of a soul. they should dispute , as a bold brother of theirs did ; that he was sure there was no god , because ( says he ) if there was one , he would have struck me to hell with thunder and lightning , that have so reviled and blasphemed him . this would be an objection indeed . alas , all that we could answer , is in the next words to the text , that god hath appointed a day in which he will judge all the world in righteousness , and that the goodness and forbearance , and long-suffering of god , which are some of his attributes , and essential perfections of his being , ought not to be abused and perverted into arguments against his being . but if this will not do , we must yield our selves overcome : for we neither can , nor desire to command fire to come down from heaven and consume them ; and give them such experimental conviction of the existence of god. so that they ought to take these methods , if they would successfully attack religion . but if they will still be medling with atoms , be hammering and squeezing understanding out of them ; i would advise them to make use of their own understandings for the instance . nothing , in my opinion could run us down , more effectually than that . for we readily allow , that if any understanding can possibly be produced by such clashing of senseless atoms ; 't is that of an atheist , that hath the fairest pretensions and the best title to it . we know , it is the fool , that hath said in his heart , there is no god. and 't is no less a truth than a paradox , that there are no greater fools than atheistical wits ; and none so credulous as infidels . no article of religion , though as demonstrable as the nature of the thing can admit , hath credibility enough for them . and yet these same cautious and quick sighted gentlemen can wink and swallow down this sottish opinion about percipient atoms , which exceeds in incredibility all the fictions of aesop's fables . for is it not every whit as likely or more , that cocks and bulls might discourse , and hinds and panthers hold conferences about religion , as that atoms can do so ? that atoms can invent arts and sciences , can institute society and government , can make leagues and confederacies , can devise methods of peace and stratagems of war ? and moreover , the modesty of mythology deserves to be commended , the scenes there are laid at a distance ; 't is once upon a time , in the days of yore , and in the land of utopia , there was a dialogue between an oak and a cedar : whereas the atheist is so impudently silly , as to bring the farce of his atoms upon the theatre of the present age ; to make dull senseless matter transact all publick and private affairs , by sea and by land , in houses of parliament , and closets of princes . can any credulity be comparable to this ? if a man should affirm , that an ape casually meeting with pen , ink , and paper , and falling to scribble , did happen to write exactly the leviathan of thomas hobbs : would an atheist believe such a story ? and yet he can easily digest as incredible as that ; that the innumerable members of a humane body , which in the style of the scripture are all written in the book of god , and may admit of almost infinite variations and transpositions above the xxiv letters of the alphabet , were at first fortuitously scribled , and by meer accident compacted into this beautifull , and noble and most wonderfully usefull frame , which we now see it carry . but this will be the argument ▪ of my next discourse , which is the second proposition drawn from the text , that the admirable structure of humane bodies , whereby they are fitted to live and move , and be vitally informed by the soul , is unquestionably the workmanship of a most wise and powerfull and beneficent maker : to which almighty creator , together with the son and the holy ghost , be all honour and glory and majesty and power both now and from henceforth evermore . amen . a confutation of atheism from the structure and origin of humane bodies . part i. the third sermon preached may 2. 1692. acts xvii . 27. that they should seek the lord , if haply they might feel after him , and find him ; though he be not far from every one of us : for in him we live , and move , and have our being . i have said enough in my last , to shew the fitness and pertinency of the apostle's discourse to the persons he address'd to : whereby it sufficiently appears that he was no babler , as some of the athenian rabble reproached him ; not a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a busie prating fellow ; as in another language they say sermones serere , and rumores serere in a like mode of expression ; that he did not talk at random , but was throughly acquainted with the several humours and opinions of his auditors . and as moses was learned in all the wisdom of the aegyptians , so it is manifest from this chapter alone , if nothing else had been now extant , that st. paul was a great master in all the learning of the greeks . one thing further i shall observe from the words of the text , before i enter upon the subject which i proposed ; that it requires some industry and consideration to find out the being of god ; we must seek the lord , and feel after him , before we can find him by the light of nature . the search indeed is not very tedious nor difficult ; he is not far from every one of us ; for in him we live , and move , and have our being . the consideration of our mind and understanding , which is an incorporeal substance independent from matter ; and the contemplation of our own bodies , which have all the stamps and characters of excellent contrivance ; these alone , though we look upon nothing abroad , do very easily and proximately guide us to the wise author of all things . but however , as we see in our text , some thoughts and meditation are necessary to it ; and a man may possibly be so stupid , or wilfully ignorant or perverse , as not to have god in all his thoughts , or to say in his heart , there is none . and this being observed , we have an effectual answer to that cavil of the atheists ; who make it an objection against the being of god , that they do not discover him without any application , in spite of their corrupt wills and debauch'd understandings . if , say they , such a god as we are told of , had created and formed us , surely he would have left upon our minds , a native and indeleble inscription of himself , whereby we must needs have felt him , even without seeking , and believed in him whether we would or no. so that these atheists being conscious to themselves , that they are void of such belief , which ( they say ) if god was , would actually and necessarily be in them , do bring their own wicked doubting and denying of god , as evidence against his existence ; and make their very infidelity an argument for it self . to which we reply , that god hath endu'd mankind with powers and abilities , which we call natural light , and reason , and common sense ; by the due use of which we cannot miss of the discovery of his being ; and this is sufficient . but as to that original notion and proposition , god is , which the atheist pretends should have been actually imprinted on us , antecedently to all use of our faculties ; we may affirm , that the absence of such a notion doth not give the least presumption against the truth of religion : because though god be supposed to be , yet that notion distinct from our faculties would not be requisite ; nor is it asserted by religion . first , it would not be requisite ; because , without any such primitive impression , we can easily attain to the knowledge of the deity by the sole use of our natural reason . and again , such an impression would have render'd the belief of a god irresistible and necessary , and thereby have bereaved it of all that is good and acceptable in it . for as the taking away the freedom of humane will , and making us meer machins under fatal ties and impulses , would destroy the very nature of moral vertue ; so likewise as to faith , there would be nothing worthy of praise and recompence in it , if there were left no possibility of doubting or denying . and secondly , such a radical truth , god is , springing up together with the essence of the soul , and previous to all other thoughts , is not asserted by religion . no such thing , that i know of , is affirmed or suggested by the scriptures . there are several topics there used against the atheism and idolatry of the heathens ; such as the visible marks of divine wisdom and goodness in the works of the creation , the vital union of souls with matter , and the admirable structure of animate bodies , and the like . but if our apostle had asserted such an anticipating principle engraven upon our souls before all exercise of reason ; what did he talk of seeking the lord , if haply they might feel after him and find him ? since if the knowledge of him was in that manner innate and perpetual , there would be no occasion of seeking , nor any hap or hazard in the finding . such an inscription would be self evident without reasoning or study , and could not fail constantly to exert its energy in their minds . what did he talk of the unknown god , and ignorantly worshipping ? when if such an original signature were always inherent in their hearts ; god could not be unknown to , or ignorantly worshipp'd by any . that primary proposition would have been clear , and distinct , and efficacious , and universal in the minds of men. s. paul therefore , it appears , had no apprehension of such a first notion ; nor made use of it for an argument ; which ( since whosoever hath it , must needs know that he hath it ) if it be not believed before by the adversary , is false ; and if it be believed , is superfluous ; and is of so frail and brittle a texture , that whereas other arguments are not answered by bare denying without contrary proof , the meer doubting and disbelieving of this must be granted to be ipso facto the breaking and confuting of it . thus much therefore we have proved against the atheist ; that such an original irresistible notion is neither requisite upon supposition of a deity , nor is pretended to by religion ; so that neither the absence of it is any argument against the being of god , nor a supposed false assertion of it an objection against the scripture . 't is enough that all are furnish'd with such natural powers and capacities ; that if they seriously reflect , if they seek the lord with meditation and study , they cannot fail of finding and discovering him : whereby god is not left without witness , but the atheist without excuse . and now i haste to the second proposition deduced from the text , and the argument of my present discourse , that the organical structure of humane bodies whereby they are fitted to live , and move , and be vitally informed by the soul is unquestionably the workmanship of a most wise , and powerfull and beneficent maker . first , 't is allowed and acknowledged by all parties , that the bodies of men and other animals are excellently well fitted for life , and motion , and sensation ; and the several parts of them well adapted and accommodated to their particular functions . the eye is very proper and meet for seeing , the tongue for tasting and speaking , the hand for holding and lifting , and ten thousand operations beside : and so for the inward parts ; the lungs are suitable for respiration , the stomach for concoction , the lacteous vessels for the reception of the chyle , the heart for the distribution of the blood to all the parts of the body . this is matter of fact , and beyond all dispute ; and in effect is no more than to say , that animals are animals ; for if they were deprived of these qualifications , they could not be so . this therefore is not the matter in question between us and the atheists : but the controversie is here . we , when we consider so many constituent parts in the bodies of men , all admirably compacted into so noble an engine ; in each of the very fingers , for example , there are bones , and gristles , and ligaments , and membranes , and muscles , and tendons , and nerves , and arteries , and veins , and skin , and cuticle , and nail ; together with marrow , and fat , and blood , and other nutricious juices ; and all those solid parts of a determinate size , and figure , and texture , and situation ; and each of them made up of myriads of little fibres and filaments , not discoverable by the naked eye ; i say , when we consider how innumerable parts must constitute so small a member , as the finger , we cannot look upon it or the whole body , wherein appears so much fitness and use , and subserviency to infinite functions , any otherwise than as the effect of contrivance and skill , and consequently the workmanship of a most intelligent and beneficent being . and though now the propagation of mankind be in a settled method of nature , which is the instrument of god : yet we affirm that the first production of mankind was by the immediate power of the almighty author of nature : and that all succeeding generations of men are the progeny of one primitive couple . this is a religious man's account of the frame and origination of himself . now the atheists agree with us , as to the fitness of man's body and its several parts to their various operations and functions ( for that is visible and past all contradiction ) but they vehemently oppose , and horribly dread the thought , that this usefulness of the parts and the whole should first arise from wisdom and design . so that here will be the point in debate , and the subject of our present undertaking ; whether this acknowledged fitness of humane bodies must be attributed , as we say , to a wise and good god ; or , as the atheist averr , to dead senseless matter . they have contrived several tricks and methods of deceit , one repugnant to another , to evade ( if possible ) this most cogent proof of a deity ; all which i will propose and refute : and i hope to make it appear , that here , as indeed every where , but here certainly , in the great dramatick poem of nature , is , dignus deo vindice nodus , a necessity of introducing a god. and first , i will answer what exceptions they can have against our account : and secondly , i will confute all the reasons and explications they can give of their own. 1. first , i will answer what exceptions they can have against our account of the production of mankind . and they may object , that the body it self , though pretty good in its kind and upon their hypothesis , nevertheless doth not look like the workmanship of so great a master , as is pretended by us ; that infinite wisdom and goodness and power would have bestowed upon us more senses than five , or at least these five in a much higher perfection ; that we could never have come out of the hands of the almighty , so subject to numerous diseases , so obnoxious to violent deaths ; and at best , of such a short and transitory life . they can no more ascribe so sorry an effect to an omniscient cause , than some ordinary piece of clock-work with a very few motions and uses , and those continually out of order , and quickly at an end , to the best artist of the age. but to this we reply : first , as to the five senses , it would be rash indeed to affirm , that god , if he had pleased , could not have endued us with more . but thus much we may averr , that though the power of god be infinite and perfect , yet the capacities of matter are within limits and bounds . why then doth the atheist suspect that there may possibly be any more ways of sensation than what we have already ? hath he an idea , or notion , or discovery of any more ? so far from that , that he cannot make any addition or progress in those very senses he hath , further than they themselves have informed him . he cannot imagine one new colour , or tast , or smell , beside those that have actually fallen under his senses . much less can he that is destitute of an entire sense , have any idea or representation of it ; as one that is born deaf hath no notion of sounds ; or blind , of colours and light. if then the atheist can have no imagination of more senses than five , why doth he suppose that a body is capable of more ? if we had double or triple as many , there might still be the same suspicion for a greater number without end ; and the objection therefore in both cases is equally unreasonable and groundless . secondly , we affirm , that our senses have that degree of perfection which is most fit and suitable to our estate and condition . for though the eye were so piercing , as to descry even opake and little objects some hundreds of leagues off , even that improvement of our sight would do us little service ; it would be terminated by neighbouring hills and woods , or in the largest and ▪ evenest plain by the very convexity of the earth , unless we could always inhabit the tops of mountains and cliffs , or had wings too to fly aloft , when we had a mind to take a prospect . and if mankind had had wings ( as perhaps some extravagant atheist may think us deficient in that ) all the world must have consented to clip them ; or else humane race had been extinct before this time , nothing upon that supposition being safe from murder and rapine . or if the eye were so acute , as to rival the finest microscopes , and to discern the smallest hair upon the leg of a gnat , it would be a curse and not a blessing to us ; it would make all things appear rugged and deformed ; the most finely polish'd chrystal would be uneven and rough : the sight of our own selves would affright us : the smoothest skin would be beset all over with ragged scales , and bristly hairs . and beside , we could not see at one view above what is now the space of an inch , and it would take a considerable time to survey the then mountainous bulk of our own bodies . such a faculty of sight so disproportion'd to our other senses and to the objects about us would be very little better than blindness it self . and again , god hath furnished us with invention and industry , so that by optical glasses we can more than supply that imaginary defect of our own eyes , and discover more remote and minute bodies with that assistance , than perhaps the most whimsical atheist would desire to do without it . so likewise if our sense of hearing were exalted proportionably to the former , what a miserable condition would mankind be in ? what whisper could be low enough , but many would over-hear it ? what affairs , that most require it , could be transacted with secrecy ? and whither could we retire from perpetual humming and buzzing ? every breath of wind would incommode and disturb us : we should have no quiet or sleep in the silentest nights and most solitary places ; and we must inevitably be struck deaf or dead with the noise of a clap of thunder . and the like inconveniences would follow , if the sense of feeling was advanced to such a degree as the atheist requires . how could we sustain the pressure of our very cloaths in such a condition ; much less carry burthens and provide for conveniences of life ? we could not bear the assault of an insect , or a feather , or a puff of air without pain . there are examples now of wounded persons , that have roared for anguish and torment at the discharge of ordnance , though at a very great distance ; what insupportable torture then should we be under upon a like concussion in the air , when all the whole body would have the tenderness of a wound ? in a word , all the changes and emendations that the atheists would make in our senses , are so far from being improvements , that they would prove the utter ruin and extirpation of mankind . but perhaps they may have better success in their complaints about the distempers of the body and the shortness of life . we do not wonder indeed , that the atheist should lay a mighty stress upon this objection . for to a man that places all his happiness in the indolency and pleasure of body , what can be more terrible than pain or a fit of sickness ? nothing but death alone , the most dreadfull thing in the world . when an atheist reflects upon death , his very hope is despair ; and 't is the crown and top of his wishes , that it may prove his utter dissolution and destruction . no question if an atheist had had the making of himself , he would have framed a constitution that could have kept pace with his insatiable lust , been invincible by gluttony and intemperance , and have held out vigorous a thousand years in a perpetual debauch . but we answer ; first , in the words of st. paul : nay , but , o man , who art thou , that repliest against god ? shall the thing formed say to him that formed it , why hast thou made me thus ? we adore and magnifie his most holy name for his undeserved mercy towards us , that he made us the chief of the visible creation ; and freely acquit his goodness from any imputation of unkindness , that he has placed us no higher . secondly , religion gives us a very good account of the present infirmity of our bodies . man at his first origin was a vessel of honour , when he came first out of the hands of the potter ; endued with all imaginable perfections of the animal nature ; till by disobedience and sin , diseases and death came first into the world. thirdly , the distempers of the body are not so formidable to a religious man , as they are to an atheist : he hath a quite different judgment and apprehension about them : he is willing to believe , that our present condition is better for us in the issue , than that uninterrupted health and security , that the atheist desires ; which would strongly tempt us to forget god and the concerns of a better life . whereas now he receives a fit of sickness , as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the kind chastisement and discipline of his heavenly father , to wean his affections from the world , where he is but as on a journey ; and to fix his thoughts and desires on things above , where his country and his dwelling is : that where he hath placed his treasure and concerns , there his heart may be also . fourthly , most of the distempers that are incident to us are of our own making , the effects of abused plenty , and luxury , and must not be charged upon our maker ; who notwithstanding out of the riches of his compassion hath provided for us store of excellent medicines , to alleviate in a great measure those very evils which we bring upon our selves . and now we are come to the last objection of the atheist , that life is too short . alas for him , what pity 't is that he cannot wallow immortally in his sensual pleasures ! but if his life were many whole ages longer than it is , he would still make the same complaint , brevis est hic fructus homullis . for eternity , and that 's the thing he trembles at , is every whit as long , after a thousand years as after fifty . but religion gives us a better prospect and makes us look beyond the gloomy regions of death with comfort and delight : when this corruptible shall put on incorruption , and this mortal put on immortality . we are so far from repining at god , that he hath not extended the period of our lives to the longaevity of the antediluvians ; that we give him thanks for contracting the days of our trial , and receiving us more maturely into those everlasting habitations above , that he hath prepared for us . and now that i have answer'd all the atheist's exceptions against our account of the production of mankind , i come in the next place to examine all the reasons and explications they can give of their own . the atheists upon this occasion are divided into sects , and ( which is the mark and character of error ) are at variance and repugnancy with each other and with themselves . some of them will have mankind to have been thus from all eternity . but the rest do not approve of infinite successions , but are positive for a beginning ; and they also are subdivided into three parties : the first ascribe the origin of men to the influence of the stars upon some extraordinary conjunction or aspect : others again reject all astrology ; and some of these mechanically produce mankind , at the very first experiment , by the action of the sun upon duly prepared matter : but others are of opinion , that after infinite blundering and miscarrying , our bodies at last came into this figure by meer chance and accident . there 's no atheist in the world , that reasons about his infidelity ( which god knows most of them never do ) but he takes one of these four methods . i will refute them every one in the same order that i have named them : the two former in the present discourse , reserving the others for another occasion . i. and first , the opinion of those atheists that will have mankind and other animals to have subsisted eternally in infinite generations already past , will be found to be flat non-sence and contradiction to it self , and repugnant also to matter of fact. first , it is contradiction to it self . infinite generations of men ( they say ) are already past and gone : but whatsoever is now past , was once actually present ; so that each of those infinite generations was once in its turn actually present : therefore all except one generation were once future and not in being , which destroys the very supposition : for either that one generation must it self have been infinite , which is nonsence ; or it was the finite beginning of infinite generations between it self and us , that is infinity terminated at both ends , which is nonsence as before . again , infinite past generations of men have been once actually present : there may be some one man suppose then , that was at infinite distance from us now : therefore that man's son likewise , forty years younger suppose than his father , was either at infinite distance from us or at finite : if that son too was at infinite distance from us , then one infinite is longer by forty years than another ; which is absurd : if at finite , then forty years added to finite makes it infinite , which is as absurd as the other . and again , the number of men that are already dead and gone is infinite , as they say : but the number of the eyes of those men must necessarily be twice as much as that of the men themselves , and that of the fingers ten times as much , and that of the hairs of their heads thousands of times . so that we have here one infinite number twice , ten times , and thousands of times as great as another , which is contradiction again . thus we see it is impossible in it self , that any successive duration should be actually and positively infinite , or have infinite successions already gone and past . neither can these difficulties be applied to the eternal duration of god almighty . for though we cannot comprehend eternity and infinity ; yet we understand what they are not. and something , we are sure , must have existed from all eternity ; because all things could not emerge and start out of nothing . so that if this prae-existent eternity is not compatible with a successive duration , as we clearly and distinctly perceive that it is not ; then it remains , that some being , though infinitely above our finite comprehensions , must have an identical , invariable continuance from all eternity ; which being is no other than god. for as his nature is perfect and immutable without the least shadow of change ; so his eternal duration is permanent and indivisible , not measurable by time and motion , nor to be computed by number of successive moments . one day with the lord is as a thousand years , and a thousand years as one day . and secondly , this opinion of infinite generations is repugnant likewise to matter of fact. 't is a truth beyond opposition , that the universal species of mankind hath had a gradual increase , notwithstanding what war , and famine , and pestilence , and floods , and conflagrations , and the religious profession of celibacy , and other causes , may at certain periods of time have interrupted and retarded it . this is manifest from the history of the jewish nation , from the account of the roman census , and registers of our own country , where the proportion of births to burials is found upon observation to be yearly as fifty to forty . now if mankind do increase though never so slowly , but one couple suppose in an age ; 't is enough to evince the falshood of infinite generations already expired . for though an atheist should contend , that there were ten thousand million couple of mankind now in being , ( that we may allow him multitude enough ) 't is but going back so many ages , and we descend to a single original pair . and 't is all one in respect of eternal duration yet behind , whether we begin the world so many millions of ages ago , or date it from the late aera of about six thousand years . and moreover this recent beginning of the world is further established from the known original of empires and kingdoms , and the invention of arts and sciences : whereas if infinite ages of mankind had already preceded , there could nothing have been left to be invented or improved by the successfull industry and curiosity of our own . the circulation of the blood , and the weight and spring of the air ( which is as it were the vital pulse and the great circulation of nature , and of more importance in all physiology , than any one invention since the beginning of science ) had never lain hid so many myriads of generations , and been reserved for a late happy discovery by two great luminaries of this island . i know the atheist may endeavour to evade this by supposing , that though mankind have been from everlasting , and have perpetually encreas'd by generation ; yet at certain great periods there may be universal deluges , which may not wholly extinguish mankind ( for , they 'll say , there is not water enough in nature for that ) but may cover the earth to such a height , that none but a few mountainers may escape , enough to continue humane race ; and yet being illiterate . rusticks ( as mountainers always are ) they can preserve no memoirs of former times , nor propagate any sciences or arts ; and so the world must needs be thought by posterity to have begun at such periods . but to this i answer , first , that upon this supposition there must have been infinite deluges already past : for if ever this atheist admits of a first deluge , he is in the same noose that he was . for then he must assert , that there were infinite generations and an infinite increase of mankind before that first deluge ; and then the earth could not receive them , but the infinite bodies of men must occupy an infinite space , and then all the matter of the universe must be humane body ; and many other absurdities will follow , absurdities as infinite , as the generations he talks of . but if he says , that there have been infinite deluges heretofore , this is impossibility again ; for all that i said before against the notion of infinite past generations , is alike applicable to this . secondly , such universal deluges ( since the deity is now excluded ) must be produced in a natural way : and therefore gradually , and not in an instant : and therefore ( because the tops of mountains , they say , are never overflown ) the civilized people may escape thither out of villages and cities ; and consequently , against the atheist , arts , and sciences , and histories , may be preserved , and derived to the succeeding world. thirdly , let us imagine the whole terraqueous globe with its atmosphere about it ; what is there here , that can naturally effect an universal deluge ? if you would drown one country or continent with rains and inundations , you must borrow your vapour and water from some other part of the globe . you can never overflow all at a time . if the atmosphere it self was reduced into water , ( as some think it possible ) it would not make an orb above 32 foot deep , which would soon be swallowed up by the cavity of the sea , and the depressed parts of the earth , and be a very feeble attempt towards an universal deluge . but then what immense weight is there above , that must overcome the expansive force of the air , and compress it into near the thousandth part of the room that it now takes up ? we , that acknowledge a god almighty , can give an account of one deluge , by saying it was miraculous ; but it would be strange to see an atheist have recourse to a miracle ; and that not once only , but upon infinite occasions . but perhaps they may endeavour to prove the possibility of such a natural deluge , by borrowing an ingenious notion , and pretending , that the face of nature may be now quite changed from what it was ; and that formerly the whole collection of waters might be an orbicular abyss , arched over with an exterior crust or shell of earth , and that the breaking and fall of this crust might naturally make a deluge . i 'll allow the atheist all the fair play in the world . let us suppose the fall of this imaginary crust . first , it seems to be impossible , but that all the inhabitants of this crust must be dash'd to pieces in its ruins . so that this very notion brings us to the necessity of a new production of men ; to evade which it is introduced by the atheist . again , if such a crust naturally fell , then it had in its own constitution a tendency towards a fall ; that is , it was more likely and inclinable to fall this thousand years , than the last . but if the crust was always gradually nearer and nearer to falling ; that plainly evinces , that it had not endured eternally before its fall. for let them assign any imaginable period for its falling , how could it have held out till then ( according to the supposition ) the unmeasurable duration of infinite ages before ? and again , such a crust could fall but once ; for what architect can an atheist suppose , to rebuild a new arch out of the ruins of the other ? but i have shewn before that this atheist hath need of infinite deluges to effect his design ; and therefore i 'll leave him to contrive how to make infinite crusts one upon the back of another ; and now proceed to examine in the second place , the astrological explication of the origin of men. ii. if you ask one of this party , what evidence he is able to produce for the truth of his art , he may perhaps offer some physical reasons for a general influence of the stars upon terrestrial bodies : but as astrology is consider'd to be a system of rules and propositions , he will not pretend to give any reason of it à priori ; but resolves all that into tradition from the chaldeans and aegyptians , who first learnt it by long observation , and transmitted it down to posterity ; and that now it is daily confirmed by events ; which are experienced to answer the predictions . this is all that can be said for astrology as an art. so that the whole credibility of this planetary production of mankind must depend upon observation . but are they able to shew among all the remains of the chaldaick observations for four hundred and seventy thousand years ( as they pretended ) any tradition of such a production ? so far from that , that the chaldeans believed the world and mankind to have been from everlasting , which opinion i have refuted before . neither can the aegyptian wizards with their long catalogue of dynasties , and observations for innumerable years , supply the atheists with one instance of such a creation . where are the fragments of petosiris and necepso , that may countenance this assertion ? i believe if they had had any example of men born out of the soil , they would rather have ascribed it to the fruitfull mud of the nile ( as they did the breeding of frogs , and mice , and monsters ) than to the efficacy of stars . but with the leave of these fortune-tellers , did the stars do this feat once only , which gave beginning to humane race ? or have they frequently done so , and may do it again ? if frequently , why is not this rule deliver'd in ptolemee and albumazar ? if once only at the beginning , then how came it to be discover'd ? who were there then in the world , to observe the births of those first men , and calculate their nativities , as they sprawl'd out of ditches ? those sons of earth were very wise children , if they themselves knew , that the stars were their fathers . unless we are to imagine , that they understood the planets and the zodiack by instinct , and fell to drawing schemes of their own horoscopes , in the same dust they sprung out of ? for my part i can have no great veneration for chaldaick antiquity ; when i see they could not discover in so many thousand years , that the moon was an opake body , and received her light from the sun. but suppose their observations had been never so accurate , it could add no authority to modern astrology , which is borrowed from the greeks . 't is well known that berosus , or his scholars new modelled and adapted the babylonian doctrines to the graecian mythology . the supposed influences of aries and taurus for example , have a manifest relation to the graecian stories of the ram that carried phrixus , and the bull that carried europa . now which of these is the copy , and which the original ? were the fables taken from the influences , or the influences from the fables ? the poetical fables more ancient than all records of history ; or the astrological influences , that were not known to the greeks till after alexander the great ? but without question those fabulous tales had been many a time told and sung to lull children asleep , before ever berosus set up his intelligence office at cos. and the same may be said of all the other constellations . first , poetry had filled the skies with asterisms and histories belonging to them ; and then astrology devises the feigned virtues and influences of each , from some property of the image , or allusion to the story . and the same trifling futility appears in their xii signs of the zodiack , and their mutual relations and aspects . why no more aspects than diametrically opposite , and such as make aequilateral figures ? why are the masculine and feminine , the fiery and airy , and watry and earthly signs all placed at such regular distances ? were the virtues of the stars disposed in that order and rank , on purpose only to make a pretty diagram upon paper ? but the atheistical astrologer is doubly pressed with this absurdity . for if there was no counsel at the making of the world , how came the asterisms of the same nature and energies to be so harmoniously placed at regular intervals ? and how could all the stars of one asterism agree and conspire together to constitute an universal ? why does not every single star shed a separate influence ; and have aspects with other stars of their own constellation ? but what need there many words ? as if the late discoveries of the celestial bodies had not plainly detected the imposture of astrology ? the planet saturn is found to have a great ring that encircles him , and five lesser planets that move about him , as the moon doth about the earth : and iupiter hath four satellites , which by their interposition between him and us make some hundreds of eclipses every year . now the whole tribe of astrologers , that never dream'd of these planets , have always declared , that when iupiter and saturn come about again to any given point , they exert ( consider'd singly by themselves ) the same influence as before . but 't is now manifest , that when either of them return to the same point ; the planets about them , that must make up an united influence with them , have a different situation in respect of us and each other , from what they had the time before : and consequently the joint influence must be perpetually varied , and never be reducible to any rules and observations . or if the influences be conveyed hither distinct , yet sometimes some of the little planets will eclipse the great one at any given point ; and by that means intercept and obstruct the influence . i cannot now insist on many other arguments deducible from the late improvements of astronomy , and the truth of the copernican system ; for if the earth be not the centre of the planetary motions , what must become then of the present astrology , which is wholly adapted to that vulgar hypothesis ? and yet nevertheless , when they lay under such wretched mistakes for many myriads of years , if we are willing to believe them ; they would all along , as now , appeal to experience and event for the confirmation of their doctrines . that 's the invincible demonstration of the verity of the science : and indeed as to their predictions , i think our astrologers may assume to themselves that infallible oracle of tiresias , o laertiade , quicquid dico , aut erit , aut non . there 's but a true and a false in any telling of fortune ; and a man that never hits on the right side , cannot be called a bad guesser , but must miss out of design , and be notably skilfull at lighting on the wrong . and were there not formerly as great pretentions to it from the superstitious observation of the entrails of cows , of the flying of vulturs , and the pecking of chickings ? nay , the old augurs and soothsayers had better reason to profess the art of divining , than the modern astrological atheist : for they supposed there were some daemons , that directed the indications . so likewise the chaldean and aegyptian astrologers were much more excusable than he. it was the religion of their countries to worship the stars , as we know from unquestionable authority . they believed them intelligent beings , and no other than very gods ; and therefore had some reason to suspect , that they might govern humane affairs . the influence of the stars was in their apprehensions no less than divine power . but an atheist , that believes the planets to be dark , solid and senseless bodies , like the brute earth he treads on ; and the fixt stars and the sun to be inanimate balls of fire ; what reasons can he advance for the credit of such influences ? he acknowledgeth nothing besides matter and motion ; so that all that he can conceive to be transmitted hither from the stars , must needs be perform'd either by mechanism or accident ; either of which is wholly unaccountable , and the latter irreconcileable to any art or system of science . but if both were allowed the atheist ; yet as to any production of mankind , they will be again refuted in my following discourse . i can preserve a due esteem for some great men of the last age , before the mechanical philosophy was revived , though they were too much addicted to this nugatory art. when occult quality , and sympathy and antipathy were admitted for satisfactory explications of things , even wise and vertuous men might swallow down any opinion that was countenanced by antiquity . but at this time of day , when all the general powers and capacities of matter are so clearly understood ; he must be very ridiculous himself , that doth not deride and explode the antiquated folly. but we may see the miserable shifts that some men are put to ; when that which was first founded upon , and afterward supported by idolatry , is now become the tottering sanctuary of atheism . if the stars be no deities , astrology is groundless : and if the stars be deities , why is the astrologer an atheist ? he may easily be no christian ; and 't is difficult indeed to be both at once : because , as i have said before , idolatry is at the bottom ; and by submitting humane actions and inclinations to the influence of the stars , they destroy the very essence of moral virtue and the efficacy of divine grace : and therefore astrology was justly condemn'd by the ancient fathers and christian emperours . an astrologer , i say , may very easily be no christian ; he may be an idolater or a pagan : but i could hardly think astrology to be compatible with rank atheism ; if i could suppose any great gifts of nature to be in that person , who is either an atheist or an astrologer . but let him be what he will , he is not able to do much hurt by his reasons and example . for religion it self , according to his principles , is derived from the stars . and he owns , 't is not any just exceptions he hath taken against christianity , but 't is his destiny and fate ; 't is saturn in the ninth house , and not judgment and deliberation , that made him an atheist . a confutation of atheism from the structure and origin of humane bodies . part ii. the fourth sermon preached iune 6. 1692. acts xvii . 27. that they should seek the lord , if haply they might feel after him , and find him ; though he be not far from every one of us : for in him we live , and move , and have our being . in the former part of this enquiry i have examin'd and refuted two atheistical notions opposed to the great doctrine of the text , that we owe our living and being to the power of god : the one of the aristotelian atheists , who , to avoid the difficulties of the first production of mankind , without the intervention of almighty wisdom and power , will have the race to have thus continued without beginning , by an eternal succession of infinite past generations ; which assertion hath been detected to be mere nonsense , and contradictory to it self : the other of the astrological undertakers , that would raise men like vegetables out of some fat and slimy soil well digested by the kindly heat of the sun , and impregnated with the influence of the stars upon some remarkable and periodical conjunctions : which opinion hath been vamp'd up of late by cardan and cesalpinus , and other news-mongers from the skies ; a pretence as groundless and silly , as the dreaming oneirocriticks of artemidorus and astrampsychus , or the modern chiromancy and divinations of gypsies . i proceed now to the two remaining paradoxes of such sects of atheists , as laying aside astrology and the unintelligible influence of heavenly bodies , except that which proceeds from their gravity and heat , and light , do either produce mankind mechanically and necessarily from certain connexions of natural causes ; or more dully and supinely , though altogether as reasonably , resolve the whole business into the unaccountable shuffles and tumults of matter , which they call chance and accident . but at present i shall only take an account of the supposed production of humane bodies by mechanism and necessity . the mechanical or corpuscular philosophy , though peradventure the oldest , as well as the best in the world , had lain buried for many ages in contempt and oblivion ; till it was happily restor'd and cultivated anew by some excellent wits of the present age. but it principally owes its re-establishment and lustre , to mr. boyle that honourable person of ever blessed memory , who hath not only shewn its usefulness in physiology above the vulgar doctrines of real qualities and substantial forms ; but likewise its great serviceableness to religion it self . and i think it hath been competently prov'd in a former discourse , how friendly it is to the immateriality of humane souls , and consequently to the existence of a supreme spiritual being . and i may have occasion hereafter to shew further , that all the powers of mechanism are intirely dependent on the deity , and do afford a solid argument for the reality of his nature . so far am i from the apprehension of any great feats , that this mechanical atheist can do against religion . for if we consider the phaenomena of the material world with a due and serious attention , we shall plainly perceive , that its present frame and constitution and the established laws of nature are constituted and preserved by gravitation alone . that is the powerfull cement , which holds together this magnificent structure of the world ; which stretcheth the north over the empty space , and hangeth the earth upon nothing ; if we may transfer the words of iob from the first and real cause to the secondary agent . without gravity , the whole universe , if we suppose an undetermin'd power of motion infused into matter , would have been a confused-chaos , without beauty or order , and never stable and permanent in any condition . now it may be prov'd in its due place , that this gravity , the great basis of all mechanism , is not it self mechanical ; but the immediate fiat and finger of god , and the execution of the divine law ; and that bodies have not the power of tending towards a centre , either from other bodies or from themselves : which at once , if it be proved , will undermine and ruine all the towers and batteries that the atheists have raised against heaven . for if no compound body in the visible world can subsist and continue without gravity , and if gravity do immediately flow from a divine power and energy ; it will avail them nothing , though they should be able to explain all the particular effects , even the origination of animals , by mechanical principles . but however at present i will forbear to urge this against the atheist . for , though i should allow him , that this catholick principle of gravitation is essential to matter without introducing a god ; yet i will defie him to shew , how a humane body could be at first produced naturally , according to the present system of things , and the mechanical affections of matter . and because this atheist professeth to believe as much as we ; that the first production of mankind was in a quite different manner from the present and ordinary method of nature , and yet affirms nevertheless , that that was natural too ; which seems at the first sight to be little less than a contradiction : it should lie upon him to make out , how matter by undirected motion could at first necessarily fall , without ever erring or miscarrying , into such a curious formation of humane bodies ; a thing that by his own confession it was never able to do since , or at least hath not done for some thousands of years : he should declare to us what shape and contexture matter then had , which it cannot have now : how it came to be altered by long course of time , so that living men can no longer be produced out of putrefaction in the primary way ; and yet the species of mankind , that now consists of and is nourished by matter so altered , should continue to be the same as it was from the beginning . he should undertake to explain to us the first steps and the whole progress of such a formation ; at least by way of hypothesis , how it naturally might have been , tho' he affirm not that it was actually so . whether he hath a new notion peculiar to himself about that production , or takes up with some old one , that is ready at hand : whether that most witty conceit of anaximander , that the first men and all animals were bred in some warm moisture , inclosed in crustaceous skins , as if they were various kinds of crab-fish and lobsters ; and so continued till they arrived at perfect age ; when their shelly prisons growing dry and breaking made way for their liberty : or the no less ingenious opinion of the great empedocles ; that mother earth first brought forth vast numbers of legs , and arms , and heads , and the other members of the body , scatter'd and distinct , and all at their full growth ; which coming together and cementing ( as the pieces of snakes and lizards are said to do , if one cuts them asunder ) and so configuring themselves into humane shape , made lusty proper men of thirty years age in an instant : or rather the divine doctrine of epicurus and the aegyptians ; that there first grew up a sort of wombs , that had their roots in the earth , and attracted thence a kind of milk for the nourishment of the inclosed foetus ; which at the time of maturity broke through those membranes , and shifted for themselves . i say , he ought to acquaint us which of these he is for , or bring a new explication of his own ; and not require us to prove the negative , that a spontaneous production of mankind , neither warranted by example , nor defended by reason , nevertheless may not possibly have been true . this is a very unreasonable demand , and we might justly put him off with such an answer as this ; that there are several things , which all men in their wits do disbelieve , and yet none but mad-men will go about to disprove . but to shew him how much we endeavour to satisfie and oblige him , i will venture once for his sake to incurr the censure of some persons for being elaborately trifling . for with respect to the most of mankind , such wretched absurdities are more wisely contemn'd than confuted ; and to give them a serious answer , may only make them look more considerable . first then , i take it for granted by him , that there were the same laws of motion , and the like general fabrick of the earth , sea and atmosphere , at the beginning of mankind , as there are at this day . for if any laws at first were once settled and constituted ; like those of the medes and persians , they are never to be reversed . to violate and infringe them , is the same as what we call miracle ; and doth not sound very philosophically out of the mouth of an atheist . he must allow therefore , that bodies were endowed with the same affections and tendencies then as ever since , and that if an ax-head be supposed to float upon water , which is specifically much lighter than it ; it had been supernatural at that time , as well as in the days of elisha . and this is all that i desire him to acknowledge at present . so that he may admit of those arguments as valid and conclusive against his hypothesis , that are fairly drawn from the present powers of matter , and the visible constitution of the world. now that we may come to the point ; all matter is either fluid or solid , in a large acceptation of the words , that they may comprehend even all the middle degrees between extreme fixedness and coherency , and the most rapid intestine motion of the particles of bodies . now the most cavilling atheist must allow , that a solid inanimate body , while it remains in that state , where there is none , or a very small and inconsiderable change of texture , is wholly incapable of a vital production . so that the first humane body , without parents and without creator , if such an one ever was , must have naturally been produced in and constituted by a fluid . and because this atheist goes mechanically to work ; the universal laws of fluids must have been rigidly observed during the whole process of the formation . now this is a catholick rule of staticks ; that if any body be bulk for bulk heavier than a fluid , it will sink to the bottom of that fluid ; and if lighter , it will float upon it ; having part of it self extant , and part immersed to such a determinate depth , as that so much of the fluid as is equal in bulk to the immersed part , be equal in gravity to the whole . and consequently if several portions of one and the same fluid have a different specifick gravity , the heavier will always ( in a free vessel ) be gradually the lower ; unless violently shaken and blended together by external concussion . but that cannot be in our present case . for i am unwilling to affront this atheist so much , as to suppose him to believe , that the first organical body might possibly be effected in some fluid portion of matter , while its heterogeneous parts were jumbled and confounded together by a storm , or hurricane , or earthquake . to be sure he will rather have the primitive man to be produced by a long process in a kind of digesting balneum , where all the heavier lees may have time to subside , and a due aequilibrium be maintain'd , not disturb'd by any such rude and violent shocks , that would ruffle and break all the little stamina of the embryon , if it were a making before . now because all the parts of an undisturb'd fluid are either of equal gravity , or gradually placed and storied according to the differences of it ; any concretion that can be supposed to be naturally and mechanically made in such a fluid , must have a like structure of its several parts ; that is , either be all over of a similar gravity , or have the more ponderous parts nearer to its basis. but there need no more concessions than this , to extinguish these supposed first-born of nature in their very formation . for suppose a humane body to be a forming in such a fluid in any imaginable posture , it will never be reconcileable to this hydrostatical law. there will be always something lighter beneath , and something heavier above ; because bone , or what is then the stuff and rudiments of bone , the heaviest in specie , will be ever in the midst . now what can make the heavier particles of bone ascend above the lighter ones of flesh , or depress these below those , against the tendency of their own nature ? this would be wholly as miraculous , as the swimming of iron in water at the command of elisha , and as impossible to be , as that the lead of an edifice should naturally and spontaneously mount up to the roof , while lighter materials employ themselves beneath it : or that a statue , like that in nebuchadnezzar's vision , whose head was of fine and most ponderous gold , and his feet of lighter materials , iron and clay , should mechanically erect it self upon them for its basis. secondly , because this atheist goes mechanically to work , he will not offer to affirm , that all the parts of the embryon could according to his explication be formed at a time . this would be a supernatural thing , and an effectual refutation of his own principles . for the corpuscles of matter having no consciousness of one anothers acting ( at least before or during the formation ; as will be allowed by that very atheist , that attributes reason and perception to them , when the formation is finished ) they could not consent and make a compact together , to carry on the work in several places at once ; and one party of them be forming the brain , while another is modelling the heart , and a third delineating the veins . no , there must be , according to mechanism , a successive and gradual operation : some few particles must first be united together , and so by apposition and mutual connexion still more and more by degrees , till the whole system be completed : and a fermentation must be excited in some assignable place , which may expand it self by its elastical power ; and break through , where it meets with the weakest resistance ; and so by that so simple and mechanical action , may excavate all the various ducts and ventricles of the body . this is the only general account , as mean as it appears to be , that this machin of an atheist can give of that fearfull and wonderfull production . now to confute these pretences , first , there is that visible harmony and symmetry in a humane body , such a mutual communication of every vessel and member of it , as gives an internal evidence ; that it was not formed successively , and patch'd up by piece-meal . so uniform and orderly a system with innumerable motions and functions , all so placed and constituted , as never to interfere and clash one with another , and disturb the oeconomy of the whole , must needs be ascribed to an intelligent artist ; and to such an artist , as did not begin the matter unprepared and at a venture ; and , when he was put to a stand , paused and hesitated , which way he should proceed ; but he had first in his comprehensive intellect a complete idea and model of the whole organical body , before he enter'd upon the work. but secondly , if they affirm , that mere matter by its mechanical affections , without any design or direction , could form the body by steps and degrees ; what member then do they pitch upon for the foundation and cause of all the rest ? let them shew us the beginning of this circle ; and the first wheel of this perpetual motion . did the blood first exist , antecedent to the formation of the heart ? but that is to set the effect before the cause : because all the blood that we know of , is made in and by the heart , having the quite different form and qualities of chyle , before it comes thither . must the heart then have been formed and constituted , before the blood was in being ? but here again , the substance of the heart it self is most certainly made and nourished by the blood , which is conveyed to it by the coronary arteries . and thus it is through the whole system of the body ; every member doth mutually sustain and supply one another ; and all are coaetaneous , because none of them can subsist alone . but they will say , that a little ferment first making a cavity , which became the left ventricle of the heart , did thence further expand it self , and thereby delineate all the arteries of the body . now if such a slight and sorry business as that , could produce an organical body ; one might reasonably expect , that now and then a dead lump of dough might be leaven'd into an animal : for there a like ferment makes notable tumours and ventricles ; besides sundry long and small chanels , which may pass tolerably well for arteries and veins . but i pray , in this supposed mechanical formation , when the ferment was expanded to the extremities of the arteries , if it still had any elastical force remaining , why did it not go on and break through the receptacle , as other ferment must be allowed to have done at the mouth and the nostrils ? there was as yet no membranous skin formed , that might stop and repell it . or if the force of it was spent , and did not wheel about and return ; what mechanical cause then shall we assign for the veins ? for this ferment is there supposed to have proceeded from the small capillary extremities of them to the great vein and the heart ; otherwise it made valves , which would have stopp'd its own passage . and why did that ferment , that at first dispersed it self from the great artery into infinite little ramifications , take a quite contrary method in the making of the veins , where innumerable little rivulets have their confluence into the great vein , the common chanel of the blood ? are such opposite motions both equally mechanical , when in both cases the matter was under the same modification ? and again , when the first ferment is excited , and forms the left ventricle of the heart ; if the fluid matter be uniform and of a similar texture , and therefore on all sides equally resist the expansion ; then the cavity must continue one , dilated more and more , 'till the expansive force and the uniform resistance be reduced to an equality , and so nothing at all can be formed by this ferment , but a single round bubble . and moreover this bubble ( if that could make a heart ) by reason of its comparative levity to the fluid that incloses it , would necessarily ascend to the top ; and consequently we should never find the heart in the midst of the breast . but if the fluid be supposed to consist of heterogeneous particles , then we cannot conceive how those dissimilar parts should have a like situation in two several fluids , when the ferment begins . so that upon this supposition there could be no species of animals , nor any similitude between them : one would have its lungs , where another hath its liver , and all the other members preposterously placed ; there could not be a like configuration of parts in any two individuals . and again , what is that which determines the growth of all living creatures ? what principles of mechanism are sufficient to explain it ? why do not all animals continually increase in bigness during the whole space of their lives , as it is reported of the crocodile ? what sets a bound to their stature and dimensions ? or if we suppose a bound and ne plus ultra to be mechanically fixed : but then why so great a variety in the bulk of the several kinds ? why also such constancy observed in that manifold variety ? for as some of the largest trees have seeds no bigger or even less than some diminutive plants , and yet every seed is a perfect plant with trunk and branches and leaves inclosed in a shell : so the first embryon of an ant is supposed by inquisitive naturalists to be as big , as that of an elephant , and to promise as fair at its primitive formation for as spacious a body : which nevertheless by an immutable decree can never arrive to the millionth part of the others bulk . and what modification of the first liquid matter can vary so much , as to make one embryon capable of so prodigiously vast augmentation , while another is confined to the minuteness of an insect ? is not this manifestly a divine sanction , that hath fixed and determin'd the shape , the stature , the appetites , and the duration of all creatures in the world ? hither must we have recourse in that great and mysterious affair of an organical formation : and i profess that i cannot discern one step in the whole , that is agreeable to the natural laws of motion . if we consider the heart , which is supposed to be the first principle of motion and life , and divide it by our imagination into its constituent parts , its arteries and veins and nerves and tendons and membranes , and innumerable little fibres , that these secondary parts do consist of ; we shall find nothing here singular , but what is in any other muscle of the body . 't is only the site and posture of these several parts and the configuration of the whole , that give it the form and functions of a heart . now why should the first single fibres in the formation of the heart be peculiarly drawn in spiral lines ; when the fibres of all other muscles are made by a transverse rectilinear motion ? what could determine the fluid matter into that odd and singular figure , when as yet no other member is supposed to be form'd , that might direct the course of that fluid matter ? let mechanism here make an experiment of its power , and produce a spiral and turbinated motion of the whole moved body without an external director . when all the organs are once framed by a supernatural and divine principle , we do willingly admit of mechanism in many functions of the body : but that the organs themselves should be mechanically formed , we conceive it to be impossible and utterly inexplicable . and if any atheist will give a clear and philosophical account of the things that are here touch'd upon ; he may then hear of many more and perhaps more difficult than these , which their unfitness for a popular auditory , and the remaining parts of my subject , that press forward to be treated of , oblige me now to omit . but as the atheist , when he is put to it to explain , how any motion of dead matter can beget thought and perception , will endeavour to defend his baffled impiety with the instance of brutes , which he calls thinking machines : so will he now also appeal from the arbitration of reason in the case of animal productions , to example and matter of fact. he will declaim to us about the admirable structure of the bodies of insects ; that they have all the vital parts , which the largest of quadrupeds and even man himself can boast of ; and yet they are the easie and obvious products of unintelligent nature , that spontaneously and mechanically form them out of putrefied carcasses and the warm moisture of the soil : and ( which is mightily to his purpose ) these insects , so begotten without parents , have nevertheless fit organs of generation and difference of sex , and can propagate their own kinds , as if themselves had been begotten so too : and that if mother earth in this her barrenness and decrepitness of age can procreate such swarms of curious engins , which not only themselves enjoy their portion of life , but by a most wonderfull instinct impart it to many more , and continue their species : might she not in the flower of her youth , while she was succulent and fertil , have produced horses and elephants and even mankind it self , the largest and perfectest animals , as easily as in this parched and steril condition she can make a frog or an insect ? thus he thinks , he hath made out from example and analogy , that at the beginning of things every species of animals might spring mechanically out of the soil without an intelligent creator . and indeed there is no one thing in the world , which hath given so much countenance and shadow of possibility to the notion of atheism , as this unfortunate mistake about the aequivocal generation of insects : and as the oldest remains of atheistical writings are full of this comparison ; so it is the main refuge of those , that in this and the last age have had the folly and impudence to appear in so wretched a cause . now to this last subterfuge of the mechanical atheists we can occurr several ways . and at present we affirm , first , ex abundanti , that though we should allow them the spontaneous production of some minute animals , yet a like primitive origination of mankind could not thence be concluded . because they first tacitly suppose , that there is an universal decay of moisture and fertility in the earth . and they cannot avoid the necessity of so doing : for if the soil be as fruitfull now , as it was in the beginning ; why would it not produce men , and the nobler kinds of beasts in our days too , if ever it did so ? so that if that supposition be evinc'd to be erroneous and groundless , all the arguments that they build upon it , will be subverted at once . now what more easily refuted , than that old vulgar assertion of an universal drought and exsiccation of the earth ? as if the sun could evaporate the least drop of its moisture , so that it should never descend again , but be attracted and elevated quite out of the atmosphere ? 't is now a matter agreed and allowed by all competent judges , that every particle of matter is endowed with a principle of gravity , whereby it would descend to the centre , if it were not repelled upwards by heavier bodies . so that the smallest corpuscle of vapour , if we suppose it to be exhaled to the top of the atmosphere , thence it must come down again , or at least must there remain incumbent upon others : for there 's either nothing or nothing heavier above it to protrude it any higher , neither can it spontaneously mount any more against the tendency of its nature . and lest some ignorant atheist should suspect , that peradventure there may be no such top of the atmosphere ; but that it may be continued on to the sun or to indefinite space : he must vouchsafe to be instructed , that the whole weight of any column of the atmosphere , and likewise the specifick gravity of its basis are certainly known by many experiments ; and that by this computation ( even making allowance for its gradually larger expansion , the higher we go , ) the very top of any pillar of air is not one hundred miles distant from the surface of the earth . so that hence it is manifest , that the whole terraqueous globe with its atmosphere cannot naturally have lost the least particle of moisture , since the foundation of the world. but still they may insist , that although the whole globe cannot be deprived of any of its moisture , yet the habitable earth may have been perpetually the drier , seeing it is assiduously drained and exhausted by the seas . but to this we reply , that the very contrary is demonstrable ; that the longer the world shall continue , the moister the whole aggregate of the land will be . for ( to take no notice of the supply of its moisture by rains and snow and dews and condensation of vapours , and perhaps by subterraneous passages ) the tops of mountains and hills will be continually washed down by the rains , and the chanels of rivers corroded by the streams ; and the mud that is thereby conveyed into the sea will raise its bottom the higher ; and consequently the declivity of rivers will be so much the less ; and therefore the continents will be the less drain'd , and will gradually increase in humidity from the first period of their duration to the final consummation of all things : if the successive production of plants and animals , which are all made up of and nourish'd by water , and perhaps never wholly return to water again , do not keep things at a poise ; or if the divine power do not interpose and change the settled course and order of nature . but let us allow their supposition , that the total of the dry land may have been robbed of some of its moisture which it had at its first constitution : yet still there are some parts of the earth sufficiently soak'd and water'd , to produce , men and animals now , if ever they did at all . for do not the nile , and the niger , and the ganges , and the menam , make yearly inundations in our days , as they have formerly done ? and are not the countries so overflown still situate between the tropicks under the direct and most vigorous rays of the sun , the very place where these mechanical atheists lay the scene of that great transaction ? so that if mankind had ever sprung naturally out of the soil , the experiment would succeed now every year in aethiopia and siam ; where are all the requisite qualifications that ever have been , for such a production . and again , if there hath been such a gradual diminution of the generative faculty of the earth , that it hath dwindled from nobler animals to puny mice and insects ; why was there not the like decay in the production of vegetables ? we should have lost by this time the whole species of oaks and cedars and the other tall and lofty sons of the forest , and have found nothing but dwarfish shrubs and creeping moss and despicable mushroms . or if they deny the present spontaneous production of larger plants , and confine the earth to as pigmie births in the vegetable kingdom , as they do in the other : yet surely in such a supposed universal decay of nature , even mankind it self that is now nourished ( though not produced ) by the earth , must have degenerated in stature and strength in every generation . and yet we have certain demonstration from the aegyptian mummies , and roman urns and rings and measures and aedifices and many other antiquities , that humane stature is not diminished at all for the last two thousand years . now if the decay has not been constant and gradual , there has been no decay at all ; or at least no natural one , nor what may be accounted for by this mechanical atheist . i conclude therefore , that although we should allow the spontaneous production of insects ; yet no argument can be deduced from thence for a like origination of mankind . but , secondly , we affirm , that no insect or animal did ever proceed aequivocally from putrefaction , unless in miraculous cases , as in aegypt by the divine judgments ; but all are generated from parents of their own kind , male and female ; a discovery of that great importance , that perhaps few inventions of this age can pretend to equal usefulness and merit ; and which alone is sufficient ( if the vices of men did not captivate their reason ) to explode and exterminate rank atheism out of the world. for if all animals be propagated by generation from parents of their own species , and there be no instance in nature of even a gnat or a mite either now or in former ages spontaneously produced : how came there to be such animals in being , and whence could they proceed ? there is no need of much study and deliberation about it : for either they have existed eternally by infinite successions already gone and past , which is in its very notion absurd and impossible ; or their origin must be ascribed to a supernatural and divine power , that formed and created them . now to prove our assertion about the seminal production of all living creatures ; that we may not repeat the reasons which we have offer'd before against the first mechanical formation of humane bodies , which are equally valid against the spontaneous origin of the minutest insects ; we appeal to observation and experiment , which carry the strongest conviction with them , and make the most sensible and lasting impressions . for whereas it hath been the general tradition and belief , that maggots and flies breed in putrefied carcasses , and particularly bees come from oxen , and hornets from horses , and scorpions from crabfish , &c. all is now found to be fable and mistake . that sagacious and learned naturalist francisco redi made innumerable trials with the putrid flesh of all sorts of beasts and fowls and fishes and serpents , with corrupted cheese and herbs and fruits and even insects themselves : and he constantly found , that all those kinds of putrefaction did only afford a nest and aliment for the eggs and young of those insects that he admitted to come there ; but produced no animal of themselves by a spontaneous formation . for when he suffer'd those things to putrefie in hermetically sealed glasses , and vessels close cover'd with paper ; and not only so , lest the exclusion of the air might be supposed to hinder the experiment ; but in vessels cover'd with fine lawn , so as to admit the air and keep out the insects : no living thing was ever produced there , though he exposed them to the action of the sun , in the warm climate of florence , and in the kindest season of the year . even flies crush'd and corrupted , when inclosed in such vessels , did never procreate a new fly : though there , if in any case , one would have expected that success . and when the vessels were open , and the insects had free access to the aliment within them , he diligently observed , that no other species were produced , but of such as he saw go in and feed and deposit their eggs there : which they would readily do in all putrefaction ; even in a mucilage of bruised spiders , where worms were soon hatch'd out of such eggs , and quickly changed into flies of the same kind with their parents . and was not that a surprizing transformation indeed , if according to the vulgar opinion those dead and corrupted spiders spontaneously changed into flies ? and thus far we are obliged to the diligence of redi : from whence we may conclude , that no dead flesh nor herbs nor other putrefied bodies , nor any thing that hath not then actually either a vegetable or animal life can produce any insect . and if we should allow , as he did , that every animal and plant doth naturally breed and nourish by its substance some peculiar insect : yet the atheist could make no advantage of this concession as to a like origination of mankind . for surely 't is beyond even an atheist's credulity and impudence , to affirm that the first men might proceed out of the galls and tumors of leaves of trees , as some maggots and flies are supposed to do now ; or might grow upon trees , as the story goes about barnacles ; or perhaps might be the lice of some vast prodigious animals , whose species is now extinct . but though we suppose him guilty of such an extravagant folly , he will only shift the difficulty , and not wholly remove it ; for we shall still expect an account of the spontaneous formation of those mountainous kind of animals and men-bearing trees . and as to the worms that are bred in the intestines and other inward parts of living creatures , their production is not material to our present enquiry , till some atheist do affirm , that his own ancestors had such an original . i say , if we should allow this concession of redi , it would do no service to our adversaries : but even here also they are defeated by the happy curiosity of malpighi and others , who observed and discovered , that each of those tumours and excrescences of plants , out of which generally issues a fly or a worm , are at first made by such insects , which wound the tender buds with a long hollow trunk , and deposit an egg in the hole with a sharp corroding liquor , which causeth a swelling in the leaf , and so closeth the orifice : and within this tumor the worm is hatcht and receives its aliment , till it hath eat its way through . neither need we recurr to an aequivocal production of vermin in the phthiriasis and in herod's disease , who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , eaten of worms , or maggots . those horrible distempers are always accompanied with putrefying ulcers ; and it hath been observed by the most accurate lewenhoeck , that lice and flies , which have a most wonderfull instinct and acuteness of sense to find out convenient places for the hatching and nourishment of their young , do mightily endeavour to lay their eggs upon sores ; and that one will lay above a hundred eggs , and may naturally increase to some hundreds of thousands in a quarter of a year : which gives a full and satisfactory account of the phoenomena of those diseases . and whereas it is said , exod. 16. v. 20. that some of the israelites left of the manna until the morning , and it bred worms and stank ; which an atheist may make an objection , as either against us , or against the truth of the scriptures : i understand it no otherwise , than that the manna was fly-blown . it was then the month of october , which in that southern climate , after the preceding autumnal rains , doth afford a favourable season and copious nutriment for infinite swarms of insects . neither do i ascribe it to a miraculous power , that some of the manna should breed worms , but that all the rest should be preserved sound and untainted . and if any one shall rigidly urge from that passage the literal expression of breeding ; he must allow moses to speak in the language of the vulgar in common affairs of life . we do now generally believe the copernican system ; yet i suppose upon ordinary occasions we shall still use the popular terms of sun rise and sun-set , and not introduce a new pedantick description of them from the motion of the earth . and then as to the vulgar opinion , that frogs are made in the clouds and brought down by the rains , it may be thus easily refuted : for at that very instant , when they are supposed to descend , you may find by dissection not only their stomachs full of meat , but their intestines full of excrement : so that they had lurked before in the day-time in holes and bushes and grass , and were then invited abroad by the freshness of a shower . and by this time we may understand , what credit and authority those old stories ought to have about monstrous productions in aegypt after the inundation of the nile , of mice and frogs and serpents , half flesh and half mud ; nay of the legs , and arms , and other limbs of men , & quicquid graecia mendax ; altogether as true , as what is seriously related by helmont , that foul linen , stopt in a vessel that hath wheat in it , will in 21 days time turn the wheat into mice : which one may guess to have been the philosophy and information of some housewife , who had not so carefully cover'd her wheat , but that the mice could come at it , and were there taken napping , just when they had made an end of their cheer . corn is so innocent from this calumny of breeding of mice ; that it doth not produce the very weevils that live in it and consume it : the whole course of whose generation and periodical changes hath been curiously observed and described by the ingenious lewenhoek . and moreover , that we may deprive the atheist of all hopes and pretensions of argument from this baffled opinion of aequivocal insects , we will acquaint him from the most accurate observations of swammerdam , that even the supposed change of worms into flies is no real transmutation ; but that most of those members , which at last become visible to the eye , are existent at the beginning , artificially complicated together , and cover'd with membranes and tunicles , which are afterwards stript off and laid aside : and all the rest of that process is no more surprizing , than the eruption of horns in some brutes , or of teeth and beard in men at certain periods of age . and as we have establish'd our assertion of the seminal production of all kinds of animals ; so likewise we affirm , that the meanest plant cannot be rais'd without seed by any formative power residing in the soil . to which assertion we are encourag'd , first , from the known seeds of all vegetables , one or two only excepted , that are left to future discovery : which seeds by the help of microscopes are all found to be real and perfect plants , with leaves and trunk curiously folded up and enclosed in the cortex : nay one single grain of wheat or barly or rye , shall contain four or five distinct plants under one common tunicle : a very convincing argument of the providence and goodness of god ; that those vegetables that were appointed to be the chief sustenance of mankind , should have that multiplied foecundity above any others : and secondly , by that famous experiment of malpighi , who a long time enclosed a quantity of earth in a vessel , secured by a fine cloth from the small imperceptible seeds of plants that are blown about with the winds ; and had this success of his curiosity , to be the first happy discoverer of this noble and important truth , that no species of plants can be produc'd out of earth without a praeexistent seed ; and consequently they were all created and raised at the beginning of things by the almighty gardener , god blessed for ever . and lastly , as to those various and elegant shells , that are dug up in continents and embodied in stones and rocks at a vast distance from any sea ; which this atheist may possibly allege for an instance of a plastick faculty of nature ; 't is now generally agreed by the most diligent inquirers about them , that they are no sportfull productions of the soil , as was formerly believed , but that all did once belong to real and living fishes ; since each of them exactly resembles some shell of the seas , both in its outward lineaments , and inward texture , and specifick gravity , and all other properties : which therefore are so far from being subservient to atheists in their audacious attempts against god and religion , that they rather afford an experimental confirmation of the universal deluge . and thus we have competently shewn , that every species of living creatures , every small insect , and even the herbs of the field give a casting vote against atheism , and declare the necessity of a supernatural formation . if the earth in its first constitution had been left to it self , what horrid deformity and desolation had for ever overspread its face ? not one living inhabitant would be found on all its spacious surface ; not so much as a worm in the bowels of it , nor one single fish in the vast bosom of the sea ; not a mantle of grass or moss , to cover and conceal the nakedness of nature . an eternal sterility must have possessed the world , where all things had been fixed and fasten'd everlastingly with the adamantin chains of specifick gravity ; if the almighty had not spoken and said , let the earth bring forth grass , the herb yielding seed , and the fruit tree yielding fruit after its kind ; and it was so . 't was god , that then created the first seminal forms of all animals and vegetables , that commanded the waters to bring forth abundantly , and the earth to produce living creatures after their kind ; that made man in his own image after his own likeness : that by the efficacy of his first blessing made him be fruitfull and multiply and replenish the earth ; by whose alone power and conservation we all live and move and have our being . may the same most glorious god of his infinite mercy grant , that as we have sought the lord , and felt after him , and found him in these works of his creation : so now that we have known god , we may glorify him as god both now , and for evermore . amen . a confutation of atheism from the structure and origin of humane bodies . the third and last part the fifth sermon preached septemb. 5. 1692. acts xvii . 27. that they should seek the lord , if haply they might feel after him , and find him ; though he be not far from every one of us : for in him we live , and move , and have our being . in my former discourses i have endeavour'd to prove , that humane race was neither ( 1 ) from everlasting without beginning ; nor ( 2 ) owes its beginning to the influence of heavenly bodies ; nor ( 3 ) to what they call nature , that is , the necessary and mechanical motions of dead senseless matter . i proceed now to examin the fourth and last plea of the enemies to religion and their own souls , that mankind came accidentally into the world , and hath its life and motion and being by mere chance and fortune . we need not much wonder , that this last opinion should obtain almost universally among the atheists of these times . for whereas the other require some small stock of philosophy to understand or maintain them : this account is so easie and compendious , that it needs none at all ; and consequently is the more proper and agreeable to the great industry and capacity of the most numerous party of them . for what more easie to say , than that all the bodies of the first animals and plants were shuffled into their several forms and structures fortuitously , that is , these atheists know not how , nor will trouble themselves to endeavour to know ? for that is the meaning of chance ; and yet this is all , that they say , or can say to the great matter in question . and indeed this little is enough in all reason ; and could they impose on the rest of mankind , as easily as delude themselves , with a notion , that chance can effect a thing ; it would be the most expedite and effectual means to make their cause victorious over vertue and religion . for if you once allow them such an acceptation of chance , you have precluded your self ( they think ) from any more reasoning and objecting against them . the mechanical atheist , though you grant him his laws of mechanism , is nevertheless inextricably puzzled and baffled with the first formation of animals : for he must undertake to determine all the various motions and figures and positions and combinations of his atoms ; and to demonstrate , that such a quantity of motion impressed upon particles so shaped and situated , will necessarily range and dispose them into the form and frame of an organical body : an attempt as difficult and unpromising of success , as if he himself should make the essay to produce some new kinds of animals out of such senseless materials , or to rebuild the moving and living fabrick out of its dust in the grave . but the atheist , that we are now to deal with , if you do but concede to him , that fortune may be an agent ; presumes himself safe and invulnerable , secure above the reach of any further disputes . for if you proceed to ask questions , and bid him assign the proper causes and determinate manner of that fortuitous formation , you thereby deny him what you granted before , and take away the very hypothesis and the nature of chance ; which supposeth that no certain cause or manner of it can possibly be assigned . and as the stupidity of some libertines , that demand a sight of a spirit or humane soul to convince them of its existence , hath been frequently and deservedly exposed ; because whatsoever may be the object of our sight , must not be a soul or spirit , but an opake body : so this atheist would tax us of the like nonsense and contradiction ; if after he hath named to us fortune or chance , we should expect from him any particular and distinct account of the origin of mankind . because it is the very essence and notion of his chance , to be wholly unaccountable : and if an account could be given of it ; it would then no longer be chance but mechanism , or a necessary production of certain effects from certain causes according to the universal laws of motion . thus we are to know , that if once we admit of fortune in the formation of mankind ; there is no further enquiry to be made , no more difficulties to be solved , and no account to be demanded . and who then can admire , if the inviting easiness and compendiousness of this assertion should so dazle the eyes of our atheist , that he overlooks those gross absurdities , that are so conspicuous in it ? ( 1 ) for first , if this atheist would have his chance or fortune to be a real and substantial agent ; as the vulgar seem to have commonly apprehended , some making it a divinity , others they do not conceive what : he is doubly more stupid and more supinely ignorant than those vulgar ; in that he assumes such a notion of fortune , as besides its being erroneous , is inconsistent with his atheism . for since according to the atheists , the whole universe is corpus & mane , body and nothing else : this chance , if it do really and physically effect any thing , must it self be body also . and what a numerous train of absurdities do attend such an assertion ? too visible and obvious to deserve to be here insisted on . for indeed it is no less than flat contradiction to it self . for if this chance be supposed to be a body ; it must then be a part of the common mass of matter : and consequently be subject to the universal and necessary laws of motion : and therefore it cannot be chance , but true mechanism and nature . ( 2 ) but secondly , if he forbear to call chance a real agent , and is content to have it only a result or event ; since all matter or some portion of it may be naturally exempt from these supposed mechanical laws , and be endowed with a power of spontaneous or fortuitous motion ; which power , when it is exerted , must produce an effect properly casual , and therefore might constitute the first animate bodies accidentally , against the supposed natural tendency of the particles of those bodies : even this second assertion is contrary to common sense , as well as common observation . for how can he conceive , that any parcel of dead matter can spontaneonsly divert and decline it self from the line of its motion without a new impulse from external bodies ? if it can intrinsically stir it self , and either commence its motion or alter its course ; it must have a principle of self-activity , which is life and sense . but sense i have proved formerly to be incompatible with mere bodies , even those of the most compound and elaborate textures ; much more with single atoms or solid particles of matter , that having no intestine motion of parts are destitute of the first foundation and capacity of life . and moreover , though these particles should be supposed to have this internal principle of sense , it would still be repugnant to the notion of chance : because their motions would not then be casual , but voluntary ; not by chance , but choice and design . and again , we appeal to observation , whether any bodies have such a power of fortuitous motion : we should surely have experiment of it in the effects of nature and art : no body would retain the same constant and uniform weight according to its bulk and substance ; but would vary perpetually , as that spontaneous power of motion should determin its present tendency . all the various machins and utensils would now and then play odd pranks and capricio's quite contrary to their proper structures and designs of the artificers . whereas on the contrary all bodies are observed to have always a certain and determinate motion according to the degrees of their external impulse , and their inward principle of gravitation , and the resistance of the bodies they occurr with : which therefore is without error exactly foreseen and computed by sagacious artists . and if ever dead matter should deviate from this motion ; it could not proceed from it self , but a supernatural agent ; and ought not to be called a chance , but a miracle . for chance is but a mere name , and really nothing in it self : a conception of our own minds , and only a compendious way of speaking , whereby we would express , that such effects , as are commonly attributed to chance , were verily produced by their true and proper causes , but without their designing to produce them . and in any event called casual , if you take away the real and physical causes , there remains nothing , but a simple negation of the agents intending such an event : which negation being no real entity , but a conception only of man's intellect wholly extrinsecal to the action , can have no title to a share in the production . as in that famous example ( which plutarch says , is the only one , where fortune is related to have done a thing artificially ) when a painter having finish'd the picture of a horse , excepting the loose froth about his mouth and his bridle ; and after many unsuccessfull essays despairing to do that to his satisfaction , in a great rage threw his spunge at it , all besmear'd , as it was , with the colours ; which fortunately hitting upon the right place , by one bold stroke of chance most exactly supplied the want of skill in the artist : even here it is manifest , that considering the quantity and determination of the motion , that was impressed by the painter's hand upon the spunge , com ▪ pounded with the specifick gravity of the spunge , and resistance of the air ; the spunge did mechanically and unavoidably move in that particular line of motion , and so necessarily hit upon that part of the picture ; and all the paint , that it left there , was as certainly placed by true natural causes , as any one stroke of the pencil in the whole piece . so that this strange effect of the spunge was fortuitous only with respect to the painter , because he did not design nor forsee such an effect ; but in it self and as to its real causes it was necessary and natural . in a word , the true notion of fortune ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) denoteth no more , than the ignorance of such an event in some knowing agent concerned about it . so that it owes its very being to humane understanding , and without relation to that is really nothing . how absurd then and ridiculous is the atheist , that would make this fortune the cause of the formation of mankind ; whereas manifestly there could be no such thing or notion in the world as fortune , till humane nature was actually formed ? it was man that first made fortune , and not fortune that produced man. for since fortune in its proper acceptation supposeth the ignorance of something , in a subject capable of knowledge ; if you take away mankind , such a notion hath no existence , neither with relation to inanimate bodies that can be conscious of nothing , nor to an omniscient god , that can be ignorant of nothing . and so likewise the adequate meaning of chance ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) ( as it is distinguished from fortune ; in that the latter is understood to befall only rational agents , but chance to be among inanimate bodies ) is a bare negation , that signifies no more than this , that any effect among such bodies ascribed to chance , is really produced by physical agents , according to the established laws of motion , but without their consciousness of concurring to the production , and without their intention of such an effect . so that chance in its true sense is all one with nature ; and both words are used promiscuously by some ancient writers to express the same thing . and we must be wary , lest we ascribe any real subsistence or personality to this nature or chance : for it is merely a notional and imaginary thing ; an abstract universal , which is properly nothing ; a conception of our own making , occasion'd by our reflecting upon the settled course of things ; denoting only thus much , that all those bodies move and act according to their essential properties and qualities without any consciousness or intention of so doing . so that in this genuine acceptation of chance , here is nothing supposed , that can supersede the known laws of natural motion : and thus to attribute the formation of mankind to chance , is all one with the former atheistical assertion , that ascribes it to nature or mechanism : and consequently it hath received a prolix and sufficient refutation in my preceding discourse . ( 3 ) but thirdly , 't is likely that our atheist may willingly renounce the doctrine of chance as a thing differing from nature , and may allow it to be the same thing , and that too no real and substantial agent , but only an abstract intellectual notion : but still he hath another expedient in reserve , which is a middle and safe way between the former rigorous mechanism and the extravagancies of fortuitous motion : viz. that at the beginning all things ( 't is true ) proceded necessarily and fatally according to the mechanical powers and affections of matter : but nevertheless the several kinds of animals were not formed at the first trial and effort without one error or miscarriage ; ( as strict mechanism would suppose ; ) but there was an immense variety of ferments and tumors and excrescences of the soil , pregnant and big with foetus's of all imaginable shapes and structures of body : millions of which were utterly uncapable of life and motion , being the molae , as it were , and the abortions of mother earth : and many of those that had life and powers to preserve their own individuals , yet wanted the due means of propagation , and therefore could not transmit their species to the following ages : and that those few only , that we now find in being , did happen ( for he cannot express it but by the characters of a chance ) to have all the parts necessary not only for their own lives , but for the continuation of their kinds . this is the favourite opinion , among the atheists , and the most plausible of all ; by which they think they may elude that most formidable argument for the being of god , from the admirable contrivance of organical bodies and the exquisite fitness of their several parts for those ends and uses they are put to , and seem to have been designed for . for , say they , since those innumerable instances of blunder and deformity were quickly removed out of knowledge and being ; it is plain that no animals ought now to be found , but such as have due organs necessary for their own nourishment and increase of their kinds : so that this boasted usefulness of parts , which makes men attribute their origination to an intelligent and wise agent , is really no argument at all : because it follows also from the atheists assertion . for since some animals are actually preserved in being till now , they must needs all of them have those parts that are of use and necessity : but that at first was only a lucky hit without skill or design , and ever since is a necessary condition of their continuation . and so for instance , when they are urged with the admirable frame and structure of the eye ; which consists of so great a variety of parts , all excellently adapted to the uses of vision ; that ( to omit mathematical considerations with relation to opticks ) hath its many coats and humours transparent and colourless , lest it should tinge and sophisticate the light that it lets in , by a natural jaundice ; that hath its pupil so constituted , as to admit of contraction and dilatation according to the differing degrees of light , and the exigencies of seeing ; that hath eye lids so commodiously placed , to cleanse the ball from dust , to shed necessary moisture upon it through numerous glandules , and to be drawn over it like a curtain for the convenience of sleep ; that hath a thousand more beauties in its figure and texture never studied nor admired enough : they will briskly reply , that they willingly concede all that can be said in the commendation of so noble a member ; yet notwithstanding they cannot admit for good reasoning , he that formed the eye , shall not he see ? for it was blind nature alone or matter mechanically moved without consciousness or direction , that made this curious organ of vision . for the short of the matter is this : this elegant structure of the eye is no more than is necessary to seeing ; and this noble faculty of seeing is no more than is necessary to life ; and consequently is included in the very suppositions of any animals living and continuing till now ; though those be but the very few that at the beginning had the good fortune to have eyes , among many millions of monsters that were destitute of them , sine vultu caeca reperta , and therefore did fatally perish soon after their birth . and thus when we insist on other like arguments of divine wisdom in the frame of animate bodies ; as the artificial position of many myriads of valves , all so situate as to give a free passage to the blood and other humors in their due chanels and courses , but not permit them to regurgitate and disturb the great circulation and oeconomy of life ; as the spiral , and not annulary , fibres of the intestines for the better exercise of their functions ; as the provident furnishing of temporary parts for the foetus during the time of gestation , which are afterwards laid aside ; as the strange sagacity of little insects in choosing fit places for the exclusion of their eggs , and for the provision of proper food , when the young ones are hatcht and need it ; as the ardent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or natural affection in those animals , whose off-spring cannot at first procure their own sustenance , but must infallibly perish , if not fed by the parents ; as the untaught instincts and impresses upon every species , directing them without imitation or deliberation to the ready knowledge of proper food , to one and the best way of their preservation and defence , and to the never-failing propagation of their own kind : what-ever considerations of this nature you propose to this atheist , as indeed such instances are innumerable , all evidently setting forth the almighty's wisdom and goodness to such as are able to judge , and will judge impartially ; he hath this one subterfuge from them all , that these things are mistaken for tokens of skill and contrivance , though they be but necessary consequences of the present existence of those creatures . for he that supposeth any animals to subsist , doth by that very supposition allow them every member and faculty that are necessary to subsistence ; such as are those we have just now enumerated . and therefore , unless we can prove à priori and independent of this usefulness , now that things are once supposed to have existed and propagated ; that among almost infinite trials and essays at the beginning of things , among millions of monstrous shapes and imperfect formations , a few such animals , as now exist , could not possibly be produced ; these after-considerations are of very little moment : because if such animals could in that way possibly be formed , as might live and move and propagate their beings ; all this admired and applauded usefulness of their several fabricks is but a necessary condition and consequence of their existence and propagation . this is the last pretence and sophistry of the atheists against the proposition in my text , that we received our life and being from a divine wisdom and power . and as they cannot justly accuse me of any ways concealing or balking their grand objection : so i believe these following considerations will give them no reason to boast , that it cannot receive a just and satisfactory answer . ( 1 ) first therefore , we affirm that we can prove and have done it already by arguments à priori ( which is the challenge of the atheists ) that these animals , that now exist , could not possibly have been formed at first by millions of trials . for since they allow by their very hypothesis ( and without standing to that courtesie we have proved it before ) that there can be no casual or spontaneous motion of the particles of matter : it will follow that every single monster among so many supposed myriads must have been mechanically and necessarily formed according to the known laws of motion , and the temperament and quality of the matter that it was made of . which is sufficient to evince , that no such monsters were or could have been formed . for to denominate them even monsters ; they must have had some rude kind of organical bodies ; some stamina of life , though never so clumsy ; some system of parts compounded of solids and liquids , that executed , though but bunglingly , their peculiar motions and functions . but we have lately shewn it impossible for nature unassisted to constitute such bodies , whose structure is against the law of specifick gravity . so that she could not make the least endeavour towards the producing of a monster ; or of any thing that hath more vital and organical parts , than we find in a rock of marble or a fountain of water . and again , though we should not contend with them about their monsters and abortions ; yet since they suppose even the perfect animals , that are still in being , to have been formed mechanically among the rest ; and only add some millions of monsters to the reckoning ; they are liable to all the difficulties in the former explication , and are expresly refuted through the whole preceding sermon : where it is abundantly shown , that a spontaneous production is against the catholick laws of motion , and against matter of fact ; a thing without example , not only in man and the nobler animals , but in the smallest of insects and the vilest of weeds : though the fertility of the earth cannot be said to have been impaired since the beginning of the world. ( 2 ) secondly , we may observe that this evasion of the atheist is fitted only to elude such arguments of divine wisdom , as are taken from things necessary to the conservation of the animal , as the faculties of sight and motion and nutrition , and the like ; because such usefulness is indeed included in a general supposition of the existence of that animal : but it miserably fails him against other reasons from such members and powers of the body , as are not necessary absolutely to living and propagating , but only much conduce to our better subsistence and happier condition . so the most obvious contemplation of the frame of our bodies ; as that we all have double sensories , two eyes , two ears , two nostrils , is an effectual confutation of this atheistical sophism . for a double organ of these senses is not at all comprehended in the notion of bare existence : one of them being sufficient to have preserved life , and kept up the species ; as common experience is a witness . nay even the very nails of our fingers are an infallible token of design and contrivance : for they are useful and convenient to give strength and firmness to those parts in the various functions they are put to ; and to defend the numerous nerves and tendons that are under them , which have a most exquisite sense of pain , and without that native armour would continually be exposed to it : and yet who will say , that nails are absolutely necessary to humane life , and are concluded in the supposition of simple existence ? it is manifest therefore , that there was a contrivance and foresight of the usefulness of nails antecedent to their formation . for the old stale pretence of the atheists , that things were first made fortuitously , and afterwards their usefulness was observ'd or discover'd , can have no place here ; unless nails were either absolutely requisite to the existence of mankind , or were found only in some individuals or some nations of men ; and so might be ascribed to necessity upon one account , or to fortune upon the other . but from the atheist's supposition , that among the infinite diversity of the first terrestrial productions , there were animals of all imaginable shapes and structures of body , all of which survived and multiplied , that by reason of their make and fabrick could possibly do so ; it necessarily follows , that we should now have some nations without nails upon their fingers ; others with one eye only , as the poets describe the cyclopes in sicily , and the arimasp● in scythia ; others with one ear , or one nostril , or indeed without any organ of smelling , because that sense is not necessary to man's subsistence ; others destitute of the use of language , since mutes also may live : one people would have the feet of goats , as the feigned satyrs and panisci ; another would resemble the head of iupiter ammon , or the horned statues of bacchus : the sciapodes , and enotocoetae and other monstrous nations would no longer be fables , but real instances in nature : and , in a word , all the ridiculous and extravagant shapes that can be imagin'd , all the fancies and whimsies of poets and painters and aegyptian idolaters , if so be they are consistent with life and propagation , would be now actually in being , if our atheist's notion were true : which therefore may deservedly pass for a mere dream and an error : till they please to make new discoveries in terra incognita , and bring along with them some savages of all these fabulous and monstrous configurations . ( 3 ) but thirdly , that we may proceed yet further with the atheist , and convince him , that not only his principle is absurd , but his consequences also as absurdly deduced from it : we will allow him an uncertain extravagant chance against the natural laws of motion : though not forgetting that that notion hath been refuted before , and therefore this concession is wholly ex abundanti . i say then , that though there were really such a thing as this chance or fortune ; yet nevertheless it would be extremely absurd to ascribe the formation of humane bodies to a cast of this chance . for let us consider the very bodies themselves . here are confessedly all the marks and characters of design in their structure , that can be required , though one suppose a divine author had made them : here is nothing in the work it self , unworthy of so great a master : here are no internal arguments from the subject against the truth of that supposition . have we then any capacity to judge and distinguish , what is the effect of chance , and what is made by art and wisdom ? when a medal is dug out of the ground , with some roman emperor's image upon it , and an inscription that agrees to his titles and history , and an impress upon the reverse relating to some memorable occurrence in his life ; can we be sure , that this medal was really coined by an artificer , or is but a product of the soil from whence it was taken , that might casually or naturally receive that texture and figure : as many kinds of fossils are very odly and elegantly shaped according to the modification of their constituent salts , or the cavities they were formed in ? is it a matter of doubt and controversie , whether the pillar of trajan or antoninus , the ruins of persepolis , or the late temple of minerva were the designs and works of architecture ; or perhaps might originally exist so , or be raised up in an earthquake by subterraneous vapour ? do not we all think our selves infallibly certain , that this or that very commodious house must needs have been built by humane art ; though perhaps a natural cave in a rock may have something not much unlike to parlors or chambers ? and yet he must be a mere idiot , that cannot discern more strokes and characters of workmanship in the structure of an animal ( in an humane body especially ) than in the most elegant medal or aedifice in the world. they will believe the first parents of mankind to have been fortuitously formed without wisdom or art : and that for this sorry reason , because it is not simply impossible , but that they may have been formed so . and who can demonstrate ( if chance be once admitted of ) but that possibly all the inscriptions and other remains of antiquity may be mere lusus naturae , and not works of humane artifice ? if this be good reasoning , let us no longer make any pretences to judgment or a faculty of discerning between things probable and improbable : for , except flat contradictions , we may upon equal reasons believe all things or nothing at all . and do the atheists thus argue in common matters of life ? would they have mankind lie idle , and lay aside all care of provisions by agriculture or commerce ; because possibly the dissolution of the world may happen the next moment ? had dinocrates really carved mount athos , into a statute of alexander the great , and had the memory of the fact been obliterated by some accident ; who could afterwards have proved it impossible , but that it might casually have been formed so ? for every mountain must have some determinate figure , and why then not a humane one , as possibly as another ? and yet i suppose none could have seriously believ'd so , upon this bare account of possibility . 't is an opinion , that generally obtains among philosophers , that there is but one common matter , which is diversified by accidents , and the same numerical quantity of it by variations of texture may constitute successively all kinds of bodies in the world ▪ so that 't is not absolutely impossible ; but that , if you take any other matter of equal weight and substance with the body of a man , you may blend it so long , till it be shuffled into humane shape and an organical structure . but who is he so abandon'd to sottish credulity , as to think , upon that principle , that a clod of earth in a sack may ever by eternal shaking receive the fabrick of man's body ? and yet this is very near a ▪ kin , nay it is exactly parallel to the reasoning of atheists about fortuitous production . if mere possibility be a good foundation for belief ; even lucian's true history may be true upon that account , and palaephatus's tales may be credible in spite of the title . it hath been excellently well urged in this case both by ancients and moderns , that to attribute such admirable structures to blind fortune or chance , is no less absurd than to suppose , that if innumerable figures of the xxiv letters be cast abroad at random , they might constitute in due order the whole aeneis of virgil or the annales of ennius . now the atheists may pretend to elude this comparison ; as if the case was not fairly stated . for herein we first make an idea of a particular poem ; and then demand , if chance can possibly describe that : and so we conceive man's body thus actually formed , and then affirm that it exceeds the power of chance to constitute a being like that : which , they may say , is to expect imitation from chance , and not simple production . but at the first beginning of things there was no copy to be followed , nor any prae-existent form of humane bodies to be imitated . so that to put the case fairly , we should strip our minds and fancies from any particular notion and idea of a living body or a poem : and then we shall understand , that what shape and structure soever should be at first casually formed , so that it could live and propagate , might be man : and whatsoever should result from the strowing of those loose letters , that made any sense and measures , might be the poem we seek for . to which we reply , that if we should allow them , that there was no prae-existent idea of humane nature , till it was actually formed , ( for the idea of man in the divine intellect must not now be consider'd ) yet because they declare , that great multitudes of each species of animals did fortuitously emerge out of the soil in distant countries and climates ; what could that be less than imitation in blind chance , to make many individuals of one species so exactly alike ? nay though they should now , to cross us and evade the force of the argument , desert their ancient doctrine , and derive all sorts of animals from single originals of each kind , which should be the common parents of all the race : yet surely even in this account they must necessarily allow two at least , male and female , in every species : which chance could neither make so very nearly alike , without copying and imitation ; nor so usefully differing , without contrivance and wisdom . so that let them take whether they will : if they deduce all animals from single pairs of a sort ; even to make the second of a pair , is to write after a copy ; it is , in the former comparison , by the casting of loose letters to compose the prae-existent particular poem of ennius : but if they make numerous sons and daughters of earth among every species of creatures , as all their authors have supposed ; this is not only , as was said before , to believe a monky may once scribble the leviathan of hobbes , but may do the same frequently by an habitual kind of chance . let us consider , how next to impossible it is that chance ( if there were such a thing ) should in such an immense variety of parts in an animal twice hit upon the same structure , so as to make a male and female . let us resume the former instance of the xxiv letters thrown at random upon the ground . 't is a mathematical demonstration , that these xxiv do admit of so many changes in their order , may make such a long roll of differently ranged alphabets , not two of which are alike ; that they could not all be exhausted , though a million millions of writers should each write above a thousand alphabets a day for the space of a million millions of years . what strength of imagination can extend it self to embrace and comprehend such a prodigious diversity ? and it is as infallibly certain , that suppose any particular order of the alphabet be assigned , and the xxiv letters be cast at a venture , so as to fall in a line ; it is so many million of millions odds to one against any single throw , that the assigned order will not be cast . let us now suppose , there be only a thousand constituent members in the body of a man , ( that we may take few enough ) it is plain that the different position and situation of these thousand parts , would make so many differing compounds and distinct species of animals . and if only xxiv parts , as before , may be so multifariously placed and ordered , as to make many millions of millions of differing rows : in the supposition of a thousand parts , how immense must that capacity of variation be ? even beyond all thought and denomination , to be expressed only in mute figures , whose multiplied powers are beyond the narrowness of language , and drown the imagination in astonishment and confusion . especially if we observe , that the variety of the alphabet consider'd above , was in mere longitude only : but the thousand parts of our bodies may be diversified by situation in all the dimensions of solid bodies : which multiplies all over and over again , and overwhelms the fancy in a new abyss of unfathomable number . now it is demonstratively certain , that it is all this odds to one , against any particular trial , that no one man could by casual production be framed like another ; ( as the atheists suppose thousands to be in several regions of the earth ; ) and i think 't is rather more odds than less , that no one female could be added to a male ; in as much as that most necessary difference of sex is a higher token of divine wisdom and skill , above all the power of fortuitous hits , than the very similitude of both sexes in the other parts of the body . and again we must consider , that the vast imparity of this odds against the accidental likeness of two casual formations is never lessen'd and diminish'd by trying and casting . 't is above a hundred to one against any particular throw , that you do not cast any given set of faces with four cubical dice : because there are so many several combinations of the six faces of four dice . now after you have cast all the hundred trials but one : 't is still as much odds at the last remaining time , as it was at the first . for blind insensible chance cannot grow cunning by many experiments ; neither have the preceding casts any influence upon those that come after . so that if this chance of the atheists should have essayed in vain to make a species for a million millions of ages , 't is still as many millions odds against that formation , as it was at the first moment in the beginning of things . how incredible is it therefore ; that it should hit upon two productions alike , within so short duration of the world , according to the doctrine of our atheists ? how much more , that it should do so within the compass of a hundred years , and of a small tract of ground ; so that this male and female might come together ? if any atheist can be induced to stake his soul for a wager , against such an inexhaustible disproportion ; let him never hereafter accuse others of easiness and credulity . ( 4 ) but fourthly , we will still make more ample concessions , and suppose with the atheist , that his chance has actually formed all animals in their terrestrial wombs . let us see now , how he will preserve them to maturity of birth . what climate will he cherish them in , that they be not inevitably destroyed by moisture or cold ? where is that aequability of nine months warmth to be found ? that uniform warmth , which is so necessary even in the incubation of birds , much more in the time of gestation of viviparous animals . i know , his party have placed this great scene in aegypt , or some where between the two tropicks . now not to mention the cool of the nights , which alone would destroy the conceptions ; 't is known that all those countries have either incessant rains every year for whole months together , or are quite laid under water by floods from the higher grounds ; which would certainly corrupt and putrefy all the teeming wombs of the earth , and extinguish the whole brood of embryons by untimely abortions . ( 5 ) but fifthly , we will still be more obliging to this atheist , and grant him his petition , that nature may bring forth the young infants vitally into the world. let us see now what sustenance , what nurses he hath provided for them . if we consider the present constitution of nature ; we must affirm , that most species must have been lost for want of fostering and feeding . 't is a great mistake , that man only comes weak and helpless into the world : whereas 't is apparent , that excepting fish and insects ( and not all of them neither ) there are very few or no creatures , that can provide for themselves at first without the assistance of parents . so that unless they suppose mother earth to be a great animal , and to have nurtured up her young off-spring with a conscious tenderness and providential care ; there is no possible help for it , but they must have been doubly starved both with hunger and cold . ( 6 ) but sixthly , we will be yet more civil to this atheist , and forgive him this difficulty also . let us suppose the first animals maintain'd themselves with food , though we cannot tell how . but then what security hath he made for the preservation of humane race from the jaws of ravenous beasts ? the divine writers have acquainted us , that god at the beginning gave mankind . dominion ( an impressed awe and authority ) over every living thing that moveth upon the earth . but in the atheists hypothesis there are no imaginable means of defence . for 't is manifest , that so many beasts of prey , lions , tigres , wolves , and the like , being of the same age with man , and arriving at the top of their strength in one year or two , must needs have worried and devoured those forlorn brats of our atheists , even before they were wean'd from the foramina terrae , or at least in a short time after : since all the carnivorous animals would have mulplied exceedingly by several generations , before those children that escaped at first , could come to the age of puberty . so that men would always lessen , and their enemies always encrease . but some of them will here pretend , that epicurus was out in this matter ; and that they were not born mere infants out of those wombs of the earth ; but men at their full growth , and in the prime of their strength . but i pray what should hinder those grown lusty infants , from breaking sooner those membranes that involved them ; as the shell of the egg is broken by the bird , and the amnion by the foetus ? were the membranes so thick and tough , that the foetus must stay there , till he had teeth to eat through them , as young maggots do through a gall ? but let us answer these fools according to their folly. let us grant , that they were born with beards , and in the full time of manhood . they are not yet in a better condition : here are still many enemies against few , many species against one ; and those enemies speedily multiplying in the second and third and much lower generations ; whereas the sons of the first men must have a tedious time of childhood and adolescence , before they can either themselves assist their parents , or encourage them with new hopes of posterity . and we must consider withall , that ( in the notion of atheism ) those savages were not then , what civilized mankind is now ; but mutum & turpe pecus , without language , without mutual society , without arms of offence , without houses or fortifications ; an obvious and exposed prey to the ravage of devouring beasts ; a most sorry and miserable plantation towards the peopling of a world. and now that i have followed the atheists through so many dark mazes of error and extravagance : having to my knowledge omitted nothing on their side , that looks like a difficulty ; nor proposed any thing in reply , but what i my self really believe to be a just and solid answer : i shall here close up the apostle's argument of the existence of god from the consideration of humane nature . and i appeal to all sober and impartial judges of what hath been deliver'd ; whether those noble faculties of our souls may be only a mere sound and echo from the clashing of senseless atoms , or rather indubitably must proceed from a spiritual substance of a heavenly and divine extraction : whether these admirable fabricks of our bodies shall be ascribed to the fatal motions or fortuitous shufflings of blind matter , or rather beyond controversie to the wisdom and contrivance of the almighty author of all things , who is wonderfull in counsel , and excellent in working . to whom , &c. a confutation of atheism from the origin and frame of the world. part i. the sixth sermon preached october 3. 1692. acts xiv . 15 , &c. that ye should turn from these vanities unto the living god , who made heaven and earth and the sea , and all things that are therein : who in times past suffer'd all nations to walk in their own ways . nevertheless , he left not himself without witness , in that he did good , and gave us rain from heaven , and fruitfull seasons , filling our hearts with food and gladness . all the arguments , that can be brought , or can be demanded , for the existence of god , may , perhaps not absurdly , be reduced to three general heads : the first of which will include all the proofs from the vital and intelligent portions of the universe , the organical bodies of the various animals , and the immaterial souls of men. which living and understanding substances , as they make incomparably the most considerable and noble part of the naturally known and visible creation ; so they do the most clearly and cogently demonstrate to philosophical enquirers the necessary self-existence , and omnipotent power , and unsearchable wisdom , and boundless beneficence of their maker . this first topick therefore was very fitly and divinely made use of by our apostle in his conference with philosophers and that inquisitive people of athens : the latter spending their time in nothing else , but either to tell or hear some new thing ; and the other , in nothing , but to call in question the most evident truths , that were deliver'd and receiv'd of old. and these arguments we have hitherto pursued in their utmost latitude and extent . so that now we shall proceed to the second head , or the proofs of a deity from the inanimate part of the world ; since even natural reason , as well as holy scripture , assures us , that the heavens declare the glory of god , and the firmament sheweth his handy-work ; that he made the earth by his power , he hath established the world by his wisdom , and hath stretched out the heaven by his understanding ; that he commanded and they were created ; he hath also established them for ever and ever ; he covereth the heavens with clouds , he prepareth rain for the earth , he crowneth the year with his goodness . these reasons for god's existence , from the frame and system of the world , as they are equally true with the former , so they have always been more popular and plausible to the illiterate part of mankind ; insomuch as the epicureans , and some others , have observed , that mens contemplating the most ample arch of the firmament , the innumerable multitude of the stars , the regular rising and setting of the sun , the periodical and constant vicissitudes of day and night and seasons of the year , and the other affections of meteors and heavenly bodies , was the principal and almost only ground and occasion , that the notion of a god came first into the world : making no mention of the former proof from the frame of humane nature , that in god we live and move and have our being . which argument being so natural and internal to mankind , doth nevertheless ( i know not how ) seem more remote and obscure to the generality of men ; who are readier to fetch a reason from the immense distance of the starry heavens and the outmost walls of the world , than seek one at home , within themselves , in their own faculties and constitutions . so that hence we may perceive , how prudently that was waved , and the second here insisted on by st. paul to the rude and simple semi-barbarians of lycaonia : he left not himself without witness , in that he did good , and gave us rain from heaven , and fruitfull seasons , filling our hearts with food and gladness . which words we shall now interpret in a large and free acceptation ; so that this second theme may comprehend all the brute inanimate matter of the universe , as the former comprized all visible creatures in the world , that have understanding or sense or vegetable life . these two arguments are the voices of nature , the unanimous suffrages of all real beings and substances created , that are naturally knowable without revelation . and if , lastly , in the third place , we can evince the divine existence from the adjuncts and circumstances of humane life ; if we find in all ages , in all civiliz'd nations , an universal belief and worship of a divinity ; if we find many unquestionable records of super-natural and miraculous effects ; if we find many faithfull relations of prophecies punctually accomplished ; of prophecies so well attested , above the suspicion of falshood ; so remote and particular and unlikely to come to pass , beyond the possibility of good guessing or the mere foresight of humane wisdom ; if we find a most warrantable tradition , that at sundry times and in divers manners god spake unto mankind by his prophets and by his son and his apostles , who have deliver'd to us in sacred writings a clearer revelation of his divine nature and will : if , i say , this third topick from humane testimony be found agreeable to the standing vote and attestation of nature , what further proofs can be demanded or desired ? what fuller evidence can our adversaries require , since all the classes of known beings are summoned to appear ? would they have us bring more witnesses , than the all of the world ? and will they not stand to the grand verdict and determination of the universe ? they are incurable infidels , that persist to deny a deity ; when all creatures in the world , as well spiritual as corporeal , all from humane race to the lowest of insects , from the cedar of libanus to the moss upon the wall , from the vast globes of the sun and planets , to the smallest particles of dust , do declare their absolute dependance upon the first author and fountain of all being and motion and life , the only eternal and self-existent god ; with whom inhabit all majesty and wisdom and goodness for ever and ever . but before i enter upon this argument from the origin and frame of the world ; it will not be amiss to premise some particulars that may serve for an illustration of the text , and be a proper introduction to the following discourses . as the apostles , barnabas and paul , were preaching the gospel at lystra a city of lycaonia in asia the less , among the rest of their auditors there was a lame cripple from his birth , whom paul commanded with a loud voice , to stand upright on his feet ; and immediately by a miraculous energy he leaped and walked . let us compare the present circumstances with those of my former text , and observe the remarkable difference in the apostle's procedings . no question but there were several cripples at athens , so very large and populous a city ; and if that could be dubious , i might add , that the very climate disposed the inhabitants to impotency in the feet . atthide tentantur gressus , oculique in achaeis finibus — are the words of lucretius ; which 't is probable he transcribed from epicurus a gargettian and native of athens , and therefore an unquestionable evidence in a matter of this nature . neither is it likely , that all the athenian cripples should escape the sight of st. paul ; since he disputed there in the market daily with them that met him . how comes it to pass then , that we do not hear of a like miracle in that city ; which one would think might have greatly conduced to the apostle's design , and have converted , or at least confuted and put to silence , the epicureans and stoics ? but it is not difficult to give an account of this seeming disparity ; if we attend to the qualifications of the lame person at lystra : whom paul stedfastly beholding , and perceiving that he had faith to be healed , said with a loud voice , stand upright on thy feet . this is the necessary condition , that was always required by our saviour and his apostles . and iesus said unto the the blind man , receive thy sight , thy faith hath saved thee ; and to the woman that had the issue of blood , daughter , be of good comfor , thy faith hath made thee whole , go in peace . 't was want of faith in our saviour's countrymen , which hinder'd him from shedding among them the salutary emanations of his divine vertue : and he did not many mighty works there , because of their unbelief . there were many diseased persons in his own country , but very few that were rightly disposed for a supernatural cure. st. mark hath a very observable expression upon the same occasion : and he could do no mighty work there , save that he laid his hands upon a few sick folk , and healed them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . we read in st. luke 5. 17. and the power ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) of the lord was present to heal them . and , chap. 6. v. 19. and the whole multitude sought to touch him : for there went virtue ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) out of him , and healed them all . now since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are words of the same root and signification ; shall we so interpret the evangelist , as if our saviour had not power to work miracles among his unbelieving countrymen ? this is the passage , which that impious and impure atheist lucilio vanino singled out for his text , in his pretended and mock apology for the christian religion ; wickedly insinuating , as if the prodigies of christ were mere impostures and acted by confederacy : and therefore where the spectators were incredulous , and consequently watchfull and suspicious , and not easily imposed on , he could do no mighty work there ; there his arm was shortened , and his power and virtue too feeble for such supernatural effects . but the gross absurdity of this suggestion is no less conspicuous , than the villainous blasphemy of it . for can it be credible to any rational person , that st. mark could have that meaning ? that he should tax his lord and saviour , whom he knew to be god almighty , with deficiency of power ? he could do no mighty works ; that is , he would do none , because of their unbelief . there 's a frequent change of those words in all languages of the world. and we may appeal with st. chrysostom to the common custom of speech , whatever country we live in . this therefore is the genuine sence of that expression ; christ would not heal their infirmities , because of the hardness and slowness of their hearts , in that they believed him not . and i think there is not one instance in all the history of the new testament of a miracle done for any ones sake , that did not believe jesus to be a good person , and sent from god ; and had not a disposition of heart fit to receive his doctrine . for to believe he was the messias and son of god , was not then absolutely necessary , nor rigidly exacted ; the most signal of the prophecies being not yet fulfilled by him , till his passion and resurrection . but , as i said , to obtain a miracle from him , it was necessary to believe him a good person and sent from god. herod therefore hoped in vain to have seen some miracle done by him : and when the pharisees sought of him a sign from heaven , tempting him ; they received this disappointing answer , verily i say unto you , there shall no sign be given to this generation . and we may observe in the gospels , that where the persons themselves were incapable of actual faith ; yet the friends and relations of those dead that were raised again to life , of those lunaticks and demoniacks that were restored to their right minds , were such as sought after him and believed on him . and as to the healing of malchus's ear , it was a peculiar and extraordinary case : for though the person was wholly unworthy of so gracious a cure ; yet in the account of the meek lamb of god it was a kind of injury done to him by the fervidness of st. peter , who knew not yet what spirit he was of , and that his master's kingdom was not of this world. but besides this obvious meaning of the words of the evangelist , there may perhaps be a sublimer sense couched under the expression . for in the divine nature will and can are frequently the self-same thing ; and freedom and necessity , that are opposites here below , do in heaven above most amicably agree and joyn hands together . and this is not a restraint , or impotency ; but the royal prerogative of the most absolute king of kings ; that he wills to do nothing but what he can ; and that he can do nothing which is repugnant to his divine wisdom and essential goodness . god cannot do what is unjust , nor say what is untrue , nor promise with a mind to deceive . our saviour therefore could do no mighty work in a country of unbelievers ; because it was not fit and reasonable . and so we may say of our apostle , who was acted by the spirit of god ; that he could do no miracle at athens , and that because of their unbelief . there is a very sad and melancholy account of the success of his stay there . howbeit certain men clave unto him and believed ; a more diminutive expression , than if they had been called a few . and we do not find , that he ever visited this city again , as he did several others , where there were a competent number of disciples . and indeed if we consider the genius and condition of the athenians at that time , how vitious and corrupt they were ; how conceited of their own wit and science and politeness , as if they had invented corn and oil and distributed them to the world ; and had first taught civility , and learning , and religion , and laws to the rest of mankind ; how they were puffed up with the fulsome flatteries of their philosophers and sophists and poets of the stage : we cannot much wonder , that they should so little regard an unknown stranger , that preached unto them an unknown god. i am aware of an objection , that for ought we can now affirm , st. paul might have done several miracles at athens , though they be not related by st. luke . i confess i am far from asserting , that all the miracles of our saviour are recorded in the gospels , or of his apostles in the acts. but nevertheless , in the present circumstances , i think we may conjecture , that if any prodigy and wonder had been performed by our apostle among those curious and pragmatical athenians ; it would have had such a consequence , as might have deserved some place in sacred history , as well as this before us at lystra : where when the people saw what paul had done , they lift up their voices , saying in the speech of lycaonia , the gods are come down to us in the likeness of men : and the priests came with oxen and garlands , and would have sacrificed to them , as to iupiter and mercurius . that this was a common opinion among the gentiles , that the gods sometimes assumed humane shape , and conversed upon earth as strangers and travellers , must needs be well known to any one , that ever looks into the ancient poets . even the vagabond life of apollonius tyanensis shall be called by a bigotted sophist , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a peregrination of a god among men. and when the lystrians say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gods in the shape of men , they mean not , that the gods had other figure than humane even in heaven it self ( for that was the receiv'd doctrine of most of the vulgar heathen , and of some sects of philosophers too , ) but that they , who in their own nature were of a more august stature and glorious visage , had now contracted and debased themselves into the narrower dimensions and meaner aspects of mortal men. now when the apostles heard of this intended sacrifice , they rent their cloaths and ran in among the people , crying out , &c. st. chrysostom upon this place hath a very odd exposition . he enquires why paul and barnabas do now at last reprove the people , when the priest and victims were even at the gates ; and not presently , when they lift up their voice , and called them gods : for which he assigns this reason , that because they spoke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the lycaonian tongue , the apostles did not then understand them : but now they perceived their meaning by the oxen and the garlands . indeed it is very probable , that the lycaonian language was very different from the greek ; as we may gather from ephorus and strabo that cites him , who make almost all the inland nations of asia minor to be barbarians ; and from stephanus byzantius , who acquaints us , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a juniper-tree , was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the speech of the lycaonians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but notwithstanding we can by no means allow , that the great apostle of the gentiles should be ignorant of that language : he that so solemnly affirms of himself , i thank my god , i speak with tongues more than you all . and at the first effusion of his heavenly gift , the dwellers in cappadocia , in pontus and asia , phrygia and pamphylia ( some of them near neighbours to the lycaonians ) heard the apostles speak in their several tongues the wonderfull works of god. and how could these two apostles have preached the gospel to the lystrians , if they did not use the common language of the country ? and to what purpose did they cry out and speak to them , if the hearers could not apprehend ? or how could they by those sayings restrain the people from sacrificing ; if what they said was not intelligible ? but it will be asked , why then were the apostles so slow and backward in reclaiming them ? and what can be answer'd to the query of st. chrysostom ? when i consider the circumstances and nature of this affair , i am persuaded they did not hear that discourse of the people . for i can hardly conceive , that men under such apprehensions as the lystrians then were , in the dread presence and under the very nod of the almighty iupiter , not an idol of wood or stone , but the real and very god ( as the athenians made their complement to demetrius poliorcetes ) should exclaim in his sight and hearing : this , i say , seems not probable nor natural ; nor is it affirm'd in the text : but they might buzz and whisper it one to another , and silently withdrawing from the presence of the apostles , they then lift up their voices and noised it about the city . so that paul and barnabas were but just then inform'd of their idolatrous design , when they rent their cloaths , and ran in among them , and expostulated with them ; sirs , why do ye these things ? we also are men of like passions with you ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , * mortal men like your selves , as it is judiciously render'd in the ancient latin version , otherwise the antithesis is not so plain : for the heathen theology made even the gods themselves subject to humane passions and appetites , to anger , sorrow , lust , hunger , wounds , lameness , &c. and exempted them from nothing but death and old age : and we preach unto you , that ye should turn from these vanities ( i. e. idols ) unto the living god , which made heaven and earth and the sea , and all things that are therein : who in times past suffered all nations to walk in their own ways : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not all nations , but all the heathen ( the word heathen comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) all the gentiles , distinguished from the jews , as the same words are translated rom. 15. 11. and 2 tim. 4. 17. and ought to have been so , rom. 1. 5. and 16. 26. but much more in our text , which according to the present version seems to carry a very obscure , if not erroneous meaning ; but by a true interpretation is very easie and intelligible ; that hitherto god had suffer'd all the gentiles to walk in their own ways ; and excepting the jews only , whom he chose for his own people , and prescribed them a law , he permitted the rest of man ▪ kind to walk by the mere light of nature without the assistance of revelation : but that now in the fulness of time , he had even to the gentiles also sent salvation , and opened the door of faith , and granted repentance unto life . so that these words of our apostle are exactly co-incident with that remarkable passage in his discourse to the athenians : and the ( past ) times of this ignorance ( of the gentile world ) god winked at ( or * overlook'd : ) but now commandeth all men every where to repent . and nevertheless , says our text , even in that gloomy state of heathenism , he left not himself without witness , in that he did good , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , always doing good from heaven , ( which seems to be the genuine punctuation , and is authorized by the syriack interpreters ) and gave us rain and fruitfull seasons , filling our hearts with food and gladness . even the very gentiles might feel after him and find him ; since the admirable frame of heaven and earth and sea , and the munificent provision of food and sustenance for his creatures , did competently set forth his eternal power and godhead ; so that stupid idolaters and prophane atheists were then and always without excuse . our adversaries have used the same methods to elude the present argument from the frame of the world , as they have done to evade the former from the origin of mankind . some have maintain'd , that this world hath thus existed from all eternity in its present form and condition : but others say , that the forms of particular worlds are generable and corruptible ; so that our present system cannot have sustain'd an infinite duration already gone and expired : but however , say they , body in general , the common basis and matter of all worlds and beings , is self-existent and eternal ; which being naturally divided into innumerable little particles or atoms , eternally endued with an ingenit and inseparable power of motion , by their omnifarious concursions and combinations and coalitions , produce successively ( or at once , if matter be infinite ) an infinite number of worlds ; and amongst the rest there arose this visible complex system of heaven and earth . and thus far they do agree , but then they differ about the cause and mode of the production of worlds , some ascribing it to fortune , and others to mechanism or nature . 't is true , the astrological atheists , will give us no trouble in the present dispute ; because they cannot form a peculiar hypothesis here , as they have done before about the origination of animals . for though some of them are so vain and senseless , as to pretend to a thema mundi , a calculated scheme of the nativity of our world : yet it exceeds even their absurdity , to suppose the zodiack and planets to be efficient of , and antecedent to themselves ; or to exert any influences , before they were in being . so that to refute all possible explications that the atheists have or can propose , i shall proceed in this following method . i. first , i will prove it impossible that the primary parts of our world , the sun and the planets with their regular motions and revolutions , should have subsisted eternally in the present or a like frame and condition . ii. secondly , i will shew , that matter abstractly and absolutely consider'd , cannot have subsisted eternally ; or , if it has , yet motion cannot have coexisted eternally with it , as an inherent property and essential attribute of the atheist's god , matter . iii. thirdly , though universal matter should have endured from everlasting , divided into infinite particles in the epicurean way , and though motion should have been coaeval and coeternal with it : yet those particles or atoms could never of themselves by omnifarious kinds of motion , whether fortuitous or mechanical , have fallen or been disposed into this or a like visible system . iv. and fourthly , à posteriori , that the order and beauty of the inanimate parts of the world , the discernible ends and final causes of them , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or a meliority above what was necessary to be , do evince by a reflex argument , that it is the product and workmanship , not of blind mechanism or blinder chance ; but of an intelligent and benign agent , who by his excellent wisdom made the heavens and earth : and gives rains and fruitfull seasons for the service of man. i shall speak to the two first propositions in my present discourse ; reserving the latter for other opportunities . i. first , therefore : that the present or a like frame of the world hath not subsisted from everlasting . we will readily concede , that a thing may be truly eternal , though its duration be terminated at one end. for so we affirm humane souls to be immortal and eternal , though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there was a time when they were nothing ; and therefore their infinite duration will always be bounded at one extreme by that first beginning of existence . so that , for ought appears as yet ; the revolutions of the earth and other planets about the sun , though they be limited at one end by the present revolution , may nevertheless have been infinite and eternal without any beginning . but then we must consider , that this duration of humane souls is only potentially infinite . for their eternity consists only in an endless capacity of continuance without ever ceasing to be , in a boundless futurity that can never be exhausted , or all of it be past and present . but their duration can never be positively and actually eternal ; because it is most manifest , that no moment can ever be assigned , wherein it shall be true , that such a soul hath then actually sustain'd an infinite duration . for that supposed infinite duration will by the very supposition be limited at two extremes , though never so remote asunder ; and consequently must needs be finite . wherefore the true nature and notion of a soul's eternity is this : that the future moments of its duration can never be all past and present ; but still there will be a futurity and potentiality of more for ever and ever . so that we evidently perceive , from this instance , that what-ever successive duration , shall be bounded at one end , and be all past and present , for that reason must be finite . which necessarily evinceth , that the present or a like world can never have been eternal ; or that there cannot have been infinite past revolutions of a planet about a sun. for this supposed infinity is terminated at one extreme by the present revolution , and all the other revolutions are confessedly past ; so that the whole duration is bounded at one end , and all past and present ; and therefore cannot have been infinite , by what was proved before . and this will shew us the vast difference between the false successive eternity backwards , and the real one to come . for , consider the present revolution of the earth , as the bound and confine of them both . god almighty , if he so pleaseth , may continue this motion to perpetuity in infinite revolutions to come : because futurity is inexhaustible , and can never be all spent and run out by past and present moments . but then , if we look backwards from this present revolution , we may apprehend the impossibility of infinite revolutions on that side : because all are already past , and so were once actually present , and consequently are finite , by the argument before . for surely we cannot conceive a praeteriteness ( if i may say so ) still backwards in infinitum , that never was present : as we can an endless futurity , that never will be present . so that though one is potentially infinite ; yet nevertheless the other is actually finite . and this reasoning doth necessarily conclude against the past infinite duration of all successive motion and mutable beings : but it doth not at all affect the eternal existence of god , in whose invariable nature there is no past nor future ; who is omnipresent not only as to space , but as to duration ; and with respect to such omnipresence , it is certain and manifest , that succession and motion are mere impossibilities , and repugnant in the very terms . and secondly , though what hath been now said , hath given us so clear a view of the nature of successive duration , as to make more arguments needless : yet i shall here briefly shew , how our adversaries hypothesis without any outward opposition destroys and confutes it self . for let us suppose infinite revolutions of the earth about the sun to be already gone and expired : i take it to be self-evident ; that , if none of those past revolutions has been infinite ages ago , all the revolutions put together cannot make up the duration of infinite ages . it follows therefore from this supposition , that there may be some one assignable revolution among them , that was at an infinite distance from the present . but it is self-evident likewise , that no one past revolution could be infinitely distant from the present : for then an infinite or unbounded duration may be bounded at two extremes by two annual revolutions ; which is absurd and a contradiction . and again , upon the same supposition of an eternal past duration of the world , and of infinite annual revolutions of the earth about the sun ; i would ask concerning the monthly revolutions of the moon about the earth , or the diurnal ones of the earth upon its one axis , both which by the very hypothesis are coaeval with the former ; whether these also have been finite or infinite ? not finite to be sure ; because then a finite number would be greater than an infinite , as 12 or 365 are more than an unit. nor infinite neither ; for then two or three infinites would exceed one another : as a year exceeds a month , or both exceed a day . so that both ways the supposition is repugnant and impossible . and thirdly , the arguments already used , from the gradual increase of mankind , from the known plantations of most countries , from the recent invention of letters and arts , &c. do conclude as forcibly against the eternity of the world , as against infinite generations of humane race . for if the present frame of the earth be supposed eternal ; by the same notion they make mankind to have been coeternal with it . for otherwise this eternal earth , after she had been eternally barren and desolate , must at last have spontaneously produced mankind , without new cause from without , or any alteration in her own texture : which is so gross an absurdity , that even no atheist hath yet affirmed it . so that it evidently follows , since mankind had a beginning ; that the present form of the earth , and therefore the whole system of the world had a beginning also . which being proved and established ; we are now enabled to give answers to some bold queries and objections of atheists ; that since god is described as a being infinitely powerfull and perfectly good ; and that these attributes were essential to him from all eternity ; why did he not by his power , for the more ample communication of his goodness , create the world from eternity , if he created it at all ? or at least , many millions of ages ago before this short span of duration of five or six thousand years ? to the first we reply , that since we have discover'd an internal and natural impossibility , that a successive duration should be actually eternal ; 't is to us a flat contradiction , that the world should have been created from everlasting . and therefore it is no affront to the divine omnipotence , if by reason of the formal incapacity and repugnancy of the thing , we conceive that the world could not possibly have been made from all eternity , even by god himself . which gives an answer to the second question , why created so lately ? for if it could not be created from eternity , there can no instant be assigned for its creation in time , though never so many myriads and millions of years since , but the same query may be put , why but now , and why so late ? for even before that remoter period , god was eternally existent , and might have made the world as many myriads of ages still backwards before that : and consequently this objection is absurd and unreasonable . for else if it was good and allowable , it would eternally hinder god from exerting his creative power : because he could never make a world so early , at any given moment ; but it may truly be said he could have created it sooner . or if they think , there may be a soonest instant of possible creation : yet since all instants have an equal pretence to it in humane apprehension , why may not this recent production of the world , according to sacred authority , be supposed to be that soonest ? at least it may make that claim to it , that cannot be baffled by their arguments , which equally conclude against all claims , against any conceivable beginning of the world. and so when they profanely ask , why did not this supposed deity , if he really made the heavens , make them boundless and immense , a fit and honourable mansion for an infinite and incomprehensible being ? or at least vastly more ample and magnificent , than this narrow cottage of a world ? we may make them this answer ; first , it seems impossible and a contradiction , that a created world should be infinite ; because it is the nature of quantity and motion ; that they can never be actually and positively infinite : they have a power indeed and a capacity of being increased without end ; so as no quantity can be assigned so vast , but still a larger may be imagin'd ; no motion so swift or languid , but a greater velocity or slowness may still be conceived ; no positive duration of it so long , than which a longer may not be supposed ; but even that very power hinders them from being actually infinite . from whence secondly it follows ; that , though the world was a million of times more spacious and ample , than even astronomy supposes it ; or yet another million bigger than that , and so on in infinite progression ; yet still they might make the same exception world without end . for since god almighty can do all that is possible ; and quantity hath always a possibility of being enlarged more and more : he could never create so ample a world , but still it would be true , that he could have made a bigger ; the foecundity of his creative power never growing barren , nor ever to be exhausted . now what may always be an exception against all possible worlds , can never be a just one against any whatsoever . and when they scoffingly demand , why would this imaginary omnipotence make such mean pieces of workmanship ? what an indigent and impotent thing is his principal creature man ? would not boundless beneficence have communicated his divine perfections in the most eminent degrees ? they may receive this reply , that we are far from such arrogance , as to pretend to the highest dignity , and be the chief of the whole creation ; we believe an invisible world and a scale of spiritual beings all nobler than our selves : nor yet are we so low and base as their atheism would depress us ; not walking statues of clay , not the sons of brute earth , whose final inheritance is death and corruption ; we carry the image of god in us , a rational and immortal soul ; and though we be now indigent and feeble , yet we aspire after eternal happiness , and firmly expect a great exaltation of all our natural powers . but whatsoever was or can be made , whether angels or archangels , cherubims , or seraphims , whether thrones or dominions or principalities or powers , all the glorious host of heaven , must needs be finite and imperfect and dependent creatures : and god out of the exceeding greatness of his power is still able , without end , to create higher classes of beings . for where can we put a stop to the efficacy of the almighty ? or what can we assign for the highest of all possible finite perfections ? there can be no such thing as an almost infinite : there can be nothing next or second to an omnipotent god : nec viget quicquam simile aut secundum ; as the heathen poet said excellently well of the supposed father of gods and men. the infinite distance between the creator and the noblest of all creatures can never be measured nor exhausted by endless addition of finite degrees . so that no actual creature can ever be the most perfect of all possible creation . which shews the folly of this query , that might always be demanded , let things be as they will ; that would impiously and absurdly attempt to tie the arm of omnipotence from doing any thing at all , because it can never do its utmost . ii. i proceed now to the second proposition , that neither matter universally and abstractly consider'd , nor motion as its attribute and property , can have existed from all eternity . and to this i shall speak the more briefly ; not only because it is an abstruse and metaphysical speculation ; but because it is of far less moment and consequence than the rest : since without this we can evince the existence of god from the origin and frame of the universe . for if the present or a like system of the world cannot possibly have been eternal ; and if without god it could neither naturally nor fortuitously emerge out of a chaos ; we must necessarily have recourse to a deity , as the contriver and maker of heaven and earth ; whether we suppose he created them out of nothing , or had the materials ready eternally to his hand . but nevertheless , because we are verily persuaded of the truth of this article , we shall briefly assign some reasons of our belief in these following particulars . first , it is a thing possible , that matter may have been produced out of nothing . it is urged as an universal maxim ; that nothing can proceed from nothing . now this we readily allow ; and yet it will prove nothing against the possibility of creation . for when they say , nothing from nothing ; they must so understand it , as excluding all causes , both material and efficient . in which sense it is most evidently and infallibly true : being equivalent to this proposition ; that nothing can make it self , or , nothing cannot bring it s no self out of non-entity into something . which only expresses thus much , that matter did not produce it self , or , that all substances did not emerge out of an universal nothing . now who-ever talked at that rate ? we do not say , the world was created from nothing and by nothing ; we assert an eternal god to have been the efficient cause of it . so that a creation of the world out of nothing by something ; and by that something , that includes in its nature a necessary existence and perfection of power ; is certainly no contradiction ; nor opposes that common maxim. whence it manifestly follows , that since god may do any thing that implies not a contradiction ; if there be such an essence as god , he may have created matter out of nothing , that is , have given an existence to matter , which had no being before . and secondly , it is very probable , that matter has been actually created out of nothing . in a former discourse we have proved sufficiently , that humane souls are not mere modification of matter , but real and spiritual substances , that have as true an existence , as our very bodies themselves . now no man , as i conceive , can seriously think , that his own soul hath existed from all eternity . he cannot believe the stuff or materials of his soul to have been eternal , and the soul to have been made up of them at the time of his conception . for a humane soul is no compound being ; 't is not made of particles , as our bodies are ; but 't is one simple homogeneous essence : neither can he think , that the personality of his soul with its faculties inherent in it has existed eternally ; this is against common sense ; and it needs no refutation . nay , though a man could be so extravagant , as to hold this assertion ; that his soul , his personal self , has been from everlasting ; yet even this in the issue would be destructive to atheism ; since it supposes an eternal being , endued with understanding and wisdom . we will take it then as a thing confessed , that the immaterial souls of men have been produced out of nothing . but if god hath actually created those intelligent substances , that have such nobility and excellency of being above brute senseless matter ; 't is pervicaciousness to deny , that he created matter also : unless they 'll say , necessary existence is included in the very essence and idea of matter . but matter doth not include in its nature a necessity of existence . for humane souls , as is proved before , have been actually created , and consequently have not necessary existence included in their essence . now can any man believe , that his spiritual soul , that understands , and judges , and invents ; endowed with those divine faculties of sense , memory and reason ; hath a dependent and precarious being created and preserved by another ; while the particles of this dead ink and paper have been necessarily eternal and uncreated ? 't is against natural reason ; and no one while he contemplates an individual body , can discern that necessity of its existence . but men have been taught to believe , that extension or space , and body are both the self-same thing . so that because they cannot imagine , how space can either begin or cease to exist ; they presently conclude , that extended infinite matter must needs be eternal . but i shall fully prove hereafter , that body and space or distance are quite different things , and that a vacuity is interspersed among the particles of matter , and such a one as hath a vastly larger extension , than all the matter of the universe . which now being supposed ; they ought to abstract their imagination from that false infinite extension , and conceive one particle of matter , surrounded on all sides with vacuity , and contiguous to no other body . and whereas formerly they fansied an immense boundless space , as an homogeneous one ; which great individual they believed might deserve the attribute of necessary existence : let them now please to imagine one solitary atom , that hath no dependence on the rest of the world ; and is no more sustained in being by other matter , than it could be created by it ; and then i would ask the question , whether this poor atom , sluggish and unactive as it is , doth involve necessity of existence , the first and highest of all perfections , in its particular nature and notion ? i dare presume for the negative in the judgments of all serious men . and i observe the epicureans take much pains to convince us , that in natural corruptions and dissolutions , atoms are not reduc'd to nothing ; which surely would be needless , if the very idea of atoms imported self existence . and yet if one atom do not include so much in its notion and essence ; all atoms put together , that is , all the matter of the universe can not include it . so that upon the whole matter , since creation is no contradiction ; since god hath certainly created nobler substances than matter ; and since matter is not necessarily eternal ; it is most reasonable to believe , that the eternal and self-existent god created the material world , and produced it out of nothing . and then as to the last proposition , that motion as an attribute or property of matter cannot have been from eternity . that we may wave some metaphysical arguments , which demonstrate that local motion cannot be positively eternal ; we shall only observe in two words ; that if matter be not essentially eternal , as we have shewed before ; much less can motion be , that is but the adjunct and accident of it . nay though we should concede an eternity to matter ; yet why must motion be coaeval with it ? which is not only not inherent and essential to matter ; but may be produced and destroyed at the pleasure of free agents : both which are flatly repugnant to an eternal and necessary duration . i am aware , how some have asserted that the same quantity of motion is always kept up in the world ; which may seem to favour the opinion of its infinite duration : but that assertion doth solely depend upon an absolute plenum ; which being refuted in my next discourse , it will then appear how absurd and false that conceit is , about the same quantity of motion ; how easily disproved from that power in humane souls to excite motion when they please , and from the gradual increase of men and other animals , and many arguments besides . therefore let this also be concluded , that motion has not been eternal in an infinite past duration : which was the last thing to be proved . a confutation of atheism from the origin and frame of the world. part ii. the seventh sermon preached novemb. 7. 1692. acts xiv . 15 , &c. that ye should turn from these vanities unto the living god , who made heaven and earth and the sea , and all things that are therein : who in times past suffer'd all nations to walk in their own ways . nevertheless , he left not himself without witness , in that he did good , and gave us rain from heaven , and fruitfull seasons , filling our hearts with food and gladness . when we first enter'd upon this topic , the demonstration of god's existence from the origin and frame of the world , we offer'd to prove four propositions . 1. that this present system of heaven and earth cannot possibly have subsisted from all eternity . 2. that matter consider'd generally , and abstractly from any particular form and concretion , cannot possibly have been eternal : or , if matter could be so ; yet motion cannot have coexisted with it eternally , as an inherent property and essential attribute of matter . these two we have already established in the preceding discourse ; we shall now shew in the third place , 3. that , though we should allow the atheists , that matter and motion may have been from everlasting ; yet if ( as they now suppose ) there were once no sun , nor stars , nor earth , nor planets ; but the particles , that now constitute them , were diffused in the mundane space in manner of a chaos without any concretion or coalition ; those dispersed particles could never of themselves by any kind of natural motion , whether call'd fortuitous or mechanical , have conven'd into this present or any other like frame of heaven and earth . i. and first as to that ordinary cant of illiterate and puny atheists , the fortuitous or casual concurse of atoms , that compendious and easie dispatch of the most important and difficult affair , the formation of a world ; ( besides that in our next undertaking it will be refuted all along ) i shall now briefly dispatch it , from what hath been formerly said concerning the true notions of fortune and chance . whereby it is evident , that in the atheistical hypothesis of the world's production , fortuitous and mechanical must be the self-same thing . because fortune is no real entity nor physical essence , but a mere relative signification , denoting only this ; that such a thing said to fall out by fortune , was really effected by material and necessary causes ; but the person , with regard to whom it is called fortuitous , was ignorant of those causes or their tendencies , and did not design or foresee such an effect . this is the only allowable and genuine notion of the word fortune . but thus to affirm , that the world was made fortuitously , is as much as to say , that before the world was made , there was some intelligent agent or spectator ; who designing to do something else , or expecting that something else would be done with the materials of the world , there were some occult and unknown motions and tendencies in matter , which mechanically formed the world beside his design or expectation . now the atheists , we may presume , will be loth to assert a fortuitous formation in this proper sense and meaning ; whereby they will make understanding to be older than heaven and earth . or if they should so assert it ; yet , unless they will affirm that the intelligent agent did dispose and direct the inanimate matter , ( which is what we would bring them to ) they must still leave their atoms to their mechanical affections ; not able to make one step toward the production of a world beyond the necessary laws of motion . it is plain then , that fortune , as to the matter before us , is but a synonymous word with nature and necessity . it remains that we examine the adequate meaning of chance ; which properly signifies , that all events called casual , among inanimate bodies , are mechanically and naturally produced according to the determinate figures and textures and motions of those bodies ; with this negation only , that those inanimate bodies are not conscious of their own operations , nor contrive and cast about how to bring such events to pass . so that thus to say , that the world was made casually by the concourse of atoms , is no more than to affirm , that the atoms composed the world mechanically and fatally ; only they were not sensible of it , nor studied and consider'd about so noble an undertaking . for if atoms formed the world according to the essential properties of bulk , figure and motion , they formed it mechanically ; and if they formed it mechanically without perception and design , they formed it casually . so that this negation of consciousness being all that the notion of chance can add to that of mechanism ; we , that do not dispute this matter with the atheists , nor believe that atoms ever acted by counsel and thought , may have leave to consider the several names of fortune and chance and nature and mechanism , as one and the same hypothesis . wherefore once for all to overthrow all possible explications which atheists have or may assign for the formation of the world , we will undertake to evince this following proposition . ii. that the atoms or particles which now constitute heaven and earth , being once separate and diffused in the mundane space , like the supposed chaos , could never without a god by their mechanical affections have convened into this present frame of things or any other like it . which that we may perform with the greater clearness and conviction ; it will be necessary , in a discourse about the formation of the world , to give you a brief account of some of the most principal and systematical phaenomena , that occur in the world now that it is formed . ( 1. ) the most considerable phaenomenon belonging to terrestrial bodies is the general action of gravitation , whereby all known bodies in the vicinity of the earth do tend and press toward its center ; not only such as are sensibly and evidently heavy , but even those that are comparatively the lightest , and even in their proper place , and natural elements , ( as they usually speak ) as air gravitates even in air , and water in water . this hath been demonstrated and experimentally proved beyond contradiction , by several ingenious persons of the present age , but by none so perspicuously and copiously and accurately , as by the honourable founder of this lecture in his incomparable treatises of the air and hydrostaticks . ( 2. ) now this is the constant property of gravitation ; that the weight of all bodies around the earth is ever proportional to the quantity of their matter : as for instance , a pound weight ( examin'd hydrostatically ) of all kinds of bodies , though of the most different forms and textures , doth always contain an equal quantity of solid mass or corporeal substance . this is the ancient doctrine of the epicurean physiology , then and since very probably indeed , but yet precariously asserted : but it is lately demonstrated and put beyond controversie by that very excellent and divine theorist mr. isaac newton , to whose most admirable sagacity and industry we shall frequently be obliged in this and the following discourse . i will not entertain this auditory with an account of the demonstration ; but referring the curious to the book it self for full satisfaction , i shall now proceed and build upon it as a truth solidly established , that all bodies weigh according to their matter ; provided only that the compared bodies be at equal distances from the center toward which they weigh . because the further they are removed from the center , the lighter they are : decreasing gradually and uniformly in weight , in a duplicate proportion to the increase of the distance . ( 3. ) now since gravity is found proportional to the quantity of matter , there is a manifest necessity of admitting a vacuum , another principal doctrine of the atomical philosophy . because if there were every where an absolute plenitude and density without any empty pores and interstices between the particles of bodies , then all bodies of equal dimensions would contain an equal quantity of matter ; and consequently , as we have shew'd before , would be equally ponderous : so that gold , copper , stone , wood , &c. would have all the same specifick weight ; which experience assures us they have not : neither would any of them descend in the air , as we all see they do ; because , if all space was full , even the air would be as dense and specifically as heavy as they . if it be said , that , though the difference of specifick gravity may proceed from variety of texture , the lighter bodies being of a more loose and porous composition , and the heavier more dense and compact ; yet an aethereal subtile matter , which is in a perpetual motion , may penetrate and pervade the minutest and inmost cavities of the closest bodies , and adapting it self to the figure of every pore , may adequately fill them ; and so prevent all vacuity , without increasing the weight : to this we answer ; that that subtile matter it self must be of the same substance and nature with all other matter , and therefore it also must weigh proportionally to its bulk ; and as much of it as at any time is comprehended within the pores of a particular body must gravitate jointly with that body ; so that if the presence of this aethereal matter made an absolute fulness , all bodies of equal dimensions would be equally heavy : which being refuted by experience , it necessarily follows , that there is a vacuity ; and that ( notwithstanding some little objections full of cavil and sophistry ) mere and simple extension or space hath a quite different nature and notion from real body and impenetrable substance . ( 4. ) this therefore being established ; in the next place it's of great consequence to our present enquiry , if we can make a computation , how great is the whole summ of the void spaces in our system , and what proportion it bears to the corporeal substance . by many and accurate trials it manifestly appears , that refined gold , the most ponderous of known bodies , ( though even that must be allowed to be porous too , because it 's dissoluble in mercury and aqua regis and other chymical liquors ; and because it 's naturally a thing impossible , that the figures and sizes of its constituent particles should be so justly adapted , as to touch one another in every point , ) i say , gold is in specifick weight to common water as 19 to 1 ; and water to common air as 850 to 1 : so that gold is to air as 16150 to 1. whence it clearly appears , seeing matter and gravity are always commensurate , that ( though we should allow the texture of gold to be intirely close without any vacuity ) the ordinary air in which we live and respire is of so thin a composition , that 16149 parts of its dimensions are mere emptiness and nothing ; and the remaining one only material and real substance . but if gold it self be admitted , as it must be , for a porous concrete , the proportion of void to body in the texture of common air will be so much the greater . and thus it is in the lowest and densest region of the air near the surface of the earth , where the whole mass of air is in a state of violent compression , the inferior being press'd and constipated by the weight of all the incumbent . but , since the air is now certainly known to consist of elastick or springy particles , that have a continual tendency and endeavour to expand and display themselves ; and the dimensions , to which they expand themselves , to be reciprocally as the compression ; it follows , that the higher you ascend in it , where it is less and less compress'd by the superior air , the more and more it is rarified . so that at the height of a few miles from the surface of the earth , it is computed to have some million parts of empty space in its texture for one of solid matter . and at the height of one terrestrial semid . ( not above 4000 miles ) the aether is of that wonderfull tenuity , that by an exact calculation , if a small sphere of common air of one inch diameter ( already 16149 parts nothing ) should be further expanded to the thinness of that aether , it would more than take up the vast orb of saturn , which is many million million times bigger than the whole globe of the earth . and yet the higher you ascend above that region , the rarefaction still gradually increases without stop or limit : so that , in a word , the whole concave of the firmament , except the sun and planets and their atmospheres , may be consider'd as a mere void . let us allow then , that all the matter of the system of our sun may be 50000 times as much as the whole mass of the earth ; and we appeal to astronomy , if we are not liberal enough and even prodigal in this concession . and let us suppose further , that the whole globe of the earth is intirely solid and compact without any void interstices ; notwithstanding what hath been shewed before , as to the texture of gold it self . now though we have made such ample allowances ; we shall find , notwithstanding , that the void space of our system is immensly bigger than all its corporeal mass. for , to procede upon our supposition , that all the matter within the firmament is 50000 times bigger than the solid globe of the earth ; if we assume the diameter of the orbis magnus ( wherein the earth moves about the sun ) to be only 7000 times as big as the diameter of the earth ( though the latest and most accurate observations make it thrice 7000 ) and the diameter of the firmament to be only 100000 times as long as the diameter of the orbis magnus ( though it cannot possibly be less than that , but may be vastly and unspeakably bigger ) we must pronounce , after such large concessions on that side , and such great abatements on ours , that the summ of empty spaces within the concave of the firmament is 6860 million million million times bigger than all the matter contain'd in it . now from hence we are enabled to form a right conception and imagination of the supposed chaos ; and then we may proceed to determine the controversie with more certainty and satisfaction ; whether a world like the present could possibly without a divine influence be formed in it or no ? ( 1. ) and first , because every fixt star is supposed by astronomers to be of the same nature with our sun ; and each may very possibly have planets about them , though by reason of their vast distance they be invisible to us : we will assume this reasonable supposition , that the same proportion of void space to matter , which is found in our sun's region within the sphere of the fixt stars , may competently well hold in the whole mundane space . i am aware , that in this computation we must not assign the whole capacity of that sphere for the region of our sun ; but allow half of its diameter for the radii of the several regions of the next fixt stars . so that diminishing our former number , as this last consideration requires ; we may safely affirm from certain and demonstrated principles , that the empty space of our solar region ( comprehending half of the diameter of the firmament ) is 8575 hundred thousand million million times more ample than all the corporeal substance in it . and we may fairly suppose , that the same proportion may hold through the whole extent of the universe . ( 2. ) and secondly as to the state or condition of matter before the world was a-making , which is compendiously exprest by the word chaos ; they must either suppose , that the matter of our solar system was evenly or well-nigh evenly diffused through the region of the sun , which would represent a particular chaos : or that all matter universally was so spread through the whole mundane space ; which would truly exhibit a general chaos ; no part of the universe being rarer or denser than another . and this is agreeable to the ancient description of chaos , that * the heavens and earth had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one form , one texture and constitution : which could not be , unless all the mundane matter were uniformly and evenly diffused . 't is indifferent to our dispute , whether they suppose it to have continued a long time or very little in the state of diffusion . for if there was but one single moment in all past eternity , when matter was so diffused : we shall plainly and fully prove , that it could never have convened afterwards into the present frame and order of things . ( 3. ) it is evident from what we have newly prov'd , that in the supposition of such a chaos or such an even diffusion either of the whole mundane matter or that of our system ( for it matters not which they assume ) every single particle would have a sphere of void space around it 8575 hundred thousand million million times bigger than the dimensions of that particle . nay further , though the proportion already appear so immense ; yet every single particle would really be surrounded with a void sphere eight times as capacious as that newly mention'd ; its diameter being compounded of the diameter of the proper sphere , and the semi-diameters of the contiguous spheres of the neighbouring particles . from whence it appears , that every particle ( supposing them globular or not very oblong ) would be above nine million times their own length from any other particle . and moreover in the whole surface of this void sphere there can only twelve particles be evenly placed , as the hypothesis requires ; that is , at equal distances from the central one and from each other . so that if the matter of our system or of the universe was equally dispersed , like the supposed chaos ; the result and issue would be , not only that every atom would be many million times its own length distant from any other : but if any one should be moved mechanically ( without direction or attraction ) to the limit of that distance ; 't is above a hundred million millions odds to an unit , that it would not strike upon any other atom , but glide through an empty interval without any contact . ( 4. ) 't is true , that while i calculate these measures , i suppose all the particles of matter to be at absolute rest among themselves , and situated in an exact and mathematical evenness ; neither of which is likely to be allowed by our adversaries , who not admitting the former , but asserting the eternity of motion , will consequently deny the latter also : because in the very moment that motion is admitted in the chaos , such an exact evenness cannot possibly be preserved . but this i do , not to draw any argument against them from the universal rest or accurately equal diffusion of matter ; but only that i may better demonstrate the great rarity and tenuity of their imaginary chaos , and reduce it to computation . which computation will hold with exactness enough , though we allow the particles of the chaos to be variously moved , and to differ something in size and figure and situation . for if some particles should approach nearer each other than in the former proportion ; with respect to some other particles they would be as much remoter . so that notwithstanding a small diversity of their positions and distances , the whole aggregate of matter , as long as it retain'd the name and nature of chaos , would retain well-nigh an uniform tenuity of texture , and may be consider'd as an homogeneous fluid . as several portions of the same sort of water are reckoned to be of the same specifick gravity ; tho' it be naturally impossible that every particle and pore of it , consider'd geometrically , should have equal sizes and dimensions . we have now represented the true scheme and condition of the chaos ; how all the particles would be disunited ; and what vast intervals of empty space would lie between each . to form a system therefore , 't is necessary that these squander'd atoms should convene and unite into great and compact masses , like the bodies of the earth and planets . without such a coalition the diffused chaos must have continued and reign'd to all eternity . but how could particles so widely dispersed combine into that closeness of texture ? our adversaries can have only these two ways of accounting for it . first , by the common motion of matter , proceeding from external impulse and conflict ( without attraction ) by which every body moves uniformly in a direct line according to the determination of the impelling force . for , they may say , the atoms of the chaos being variously moved according to this catholick law , must needs knock and interfere ; by which means some that have convenient figures for mutual coherence might chance to stick together , and others might join to those , and so by degrees such huge masses might be formed , as afterwards became suns and planets : or there might arise some vertiginous motions or whirlpools in the matter of the chaos ; whereby the atoms might be thrust and crowded to the middle of those whirlpools , and there constipate one another into great solid globes , such as now appear in the world. or secondly by mutual gravitation or attraction . for they may assert , that matter hath inherently and essentially such an internal energy , whereby it incessantly tends to unite it self to all other matter : so that several particles , placed in a void space , at any distance whatsoever would without any external impulse spontaneously convene and unite together . and thus the atoms of the chaos , though never so widely diffused , might by this innate property of attraction soon assemble themselves into great sphaerical masses , and constitute systems like the present heaven and earth . this is all that can be proposed by atheists , as an efficient cause of the world. for as to the epicurean theory , of atoms descending down an infinite space by an inherent principle of gravitation , which tends not toward other matter , but toward a vacuum or nothing ; and verging from the perpendicular * no body knows why , nor when , nor where ; 't is such miserable absurd stuff , sorepugnant to it self , and so contrary to the known phaenomena of nature , though it contented supine unthinking atheists for a thousand years together ; that we will not now honour it with a special refutation . but what it hath common with the other explications , we will fully confute together with them in these three propositions . ( 1. ) that by common motion ( without attraction ) the dissever'd particles of the chaos could never make the world ; could never convene into such great compact masses , as the planets now are ; nor either acquire or continue such motions , as the planets now have . ( 2. ) that such a mutual gravitation or spontaneous attraction can neither be inherent and essential to matter ; nor ever supervene to it , unless impress'd and infused into it by a divine power . ( 3. ) that though we should allow such attraction to be natural and essential to all matter ; yet the atoms of a chaos could never so convene by it , as to form the present system : or if they could form it , it could neither acquire such motions , nor continue permanent in this state , without the power and providence of a divine being . i. and first , that by common motion the matter of chaos could never convene into such masses , as the planets now are . any man , that considers the spacious void intervals of the chaos , how immense they are in proportion to the bulk of the atoms , will hardly induce himself to believe , that particles so widely disseminated could ever throng and crowd one another into a close and compact texture . he will rather conclude , that those few that should happen to clash , might rebound after the collision ; or if they cohered , yet by the next conflict with other atoms might be separated again , and so on in an eternal vicissitude of fast and loose , without ever consociating into the huge condense bodies of planets ; some of whose particles upon this supposition must have travell'd many millions of leagues through the gloomy regions of chaos , to place themselves where they now arebut then how rarely would there be any clashing at all ; how very rarely in comparison to the number of atoms ? the whole multitude of them generally speaking , might freely move and rove for ever with very little occurring or interfering . let us conceive two of the nearest particles according to our former calculation ; or rather let us try the same proportions in another example , that will come easier to the imagination . let us suppose two ships , fitted with durable timber and rigging , but without pilot or mariners , to be placed in the vast atlantick or the pacifique ocean , as far asunder as may be . how many thousand years might expire , before those solitary vessels should happen to strike one against the other ? but let us imagine the space yet more ample , even the whole face of the earth to be cover'd with sea , and the two ships to be placed in the opposite poles : might not they now move long enough without any danger of clashing ? and yet i find , that the two nearest atoms in our ev●●ly diffused chaos have ten thousand times less p●●portion to the two void circular planes around them , than our two ships would have to the whole surface of the deluge . let us assume then another deluge ten thousand times larger than noah's . is it not now utterly incredible , that our two vessels , placed there antipodes to each other , should ever happen to concur ? and yet let me add , that the ships would move in one and the same surface ; and consequently must needs encounter , when they either advance towards one another in direct lines , or meet in the intersection of cross ones ; but the atoms may not only fly side-ways , but over likewise and under each other : which makes it many million times more improbable , that they should interfere than the ships , even in the last and unlikeliest instance . but they may say , though the odds indeed be unspeakable that the atoms do not convene in any set number of trials , yet in an infinite succession of them may not such a combination possibly happen ? but let them consider , that the improbability of casual hits is never diminished by repetition of trials ; they are as unlikely to fall out at the thousandth as at the first . so that in a matter of mere chance , when there is so many millions odds against any assignable experiment ; 't is in vain to expect it should ever succeed , even in endless duration . but though we should concede it to be simply possible , that the matter of chaos might convene into great masses , like planets : yet it 's absolutely impossible , that those masses should acquire such revolutions about the sun. let us suppose any one of those masses to be the present earth . now the annual revolution of the earth must proceed ( in this hypothesis ) either from the summ and result of the several motions of all the particles that formed the earth , or from a new impulse from some external matter , after it was formed . the former is apparently absurd , because the particles that form'd the round earth must needs convene from all points and quarters toward the middle , and would generally tend toward its center ; which would make the whole compound to rest in a poise : or at least that overplus of motion , which the particles of one hemisphere could have above the other , would be very small and inconsiderable ; too feeble and languid to propell so vast and ponderous a body with that prodigious velocity . and secondly , 't is impossible , that any external matter should impell that compound mass , after it was formed . 't is manifest , that nothing else could impell it , unless the aethereal matter be supposed to be carried about the sun like a vortex or whirlpool , as a vehicle to convey it and the rest of the planets . but this is refuted from what we have shewn above , that those spaces of the aether may be reckon'd a mere void , the whole quantity of their matter scarce amounting to the weight of a grain . 't is refuted also from matter of fact in the motion of comets ; which , as often as they are visible to us , are in the region of our planets ; and there are observed to move , some in quite contrary courses to theirs , and some in cross and oblique ones , in planes inclined to the plane of the ecliptick in all kinds of angles : which firmly evinces , that the regions of the aether are empty and free , and neither resist nor assist the revolutions of planets . but moreover there could not possibly arise in the chaos any vortices or whirlpools at all ; either to form the globes of the planets , or to revolve them when formed . 't is acknowledged by all , that inanimate unactive matter moves always in a streight line , nor ever reflects in an angle , nor bends in a circle ( which is a continual reflexion ) unless either by some external impulse , that may divert it from the direct motion , or by an intrinseck principle of gravity or attraction that may make it describe a curve line about the attracting body . but this latter cause is not now supposed : and the former could never beget whirlpools in a chaos of so great a laxity and thinness . for 't is matter of certain experience and universally allowed , that all bodies moved circularly have a perpetual endeavour to recede from the center , and every moment would fly out in right lines , if they were not violently restrain'd and kept in by contiguous matter . but there is no such restraint in the supposed chaos , no want of empty room there ; no possibility of effecting one single revolution in way of a vortex , which necessarily requires ( if attraction be not supposed ) either an absolute fulness of matter , or a pretty close constipation and mutual contact of its particles . and for the same reason 't is evident , that the planets could not continue their revolutions about the sun ; though they could possibly acquire them . for to drive and carry the planets in such orbs as they now describe , that aethereal matter must be compact and dense , as dense as the very planets themselves : otherwise they would certainly fly out in spiral lines to the very circumference of the vortex . but we have often inculcated , that the wide tracts of the aether may be reputed as a mere extended void . so that there is nothing ( in this hypothesis ) that can retain and bind the planets in their orbs for one single moment ; but they would immediately desert them and the neighbourhood of the sun , and vanish away in tangents to their several circles into the abyss of mundane space . ii. secondly we affirn , that mutual gravitation or spontaneous attraction cannot possibly be innate and essential to matter . by attraction we do not here understand what is improperly , though vulgarly , called so , in the operations of drawing , sucking , pumping , &c. which is really pulsion and trusion ; and belongs to that common motion , which we have already shewn to be insufficient for the formation of a world. but we now mean ( as we have explain'd it before ) such a power and quality , whereby all parcels of matter would mutually attract or mutually tend and press to all others ; so that , for instance , two distant atoms in vacuo would spontaneously convene together without the impulse of external bodies . now fiirst we say , if our atheists suppose this power to be inherent and essential to matter ; they overthrow their own hypothesis : there could never be a chaos at all upon these terms , but the present form of our system must have continued from all eternity ; against their own supposition , and what we have proved in our last . for if they affirm , that there might be a chaos notwithstanding innate gravity ; then let them assign any period though never so remote , when the diffused matter might convene . they must confess , that before that assigned period matter had existed eternally , inseparably endued with this principle of attraction ; and yet had never attracted nor convened before , in that infinite duration : which is so monstrous an absurdity , as even they will blush to be charged with . but some perhaps may imagin , that a former system might be dissolved and reduced to a chaos , from which the present system might have its original , as that former had from another , and so on ; new systems having grown out of old ones in infinite vicissitudes from all past eternity . but we say , that in the supposition of innate gravity no system at all could be dissolved . for how is it possible , that the matter of solid masses like earth and planets and stars should fly up from their centers against its inherent principle of mutual attraction , and diffuse it self in a chaos ? this is absurder than the other : that only supposed innate gravity not to be exerted ; this makes it to be defeated , and to act contrary to its own nature . so that upon all accounts this essential power of gravitation or attraction is irreconcilable wirh the atheist's own doctrine of a chaos . and secondly 't is repugnant to common sense and reason . 't is utterly unconceivable , that inanimate brute matter , without the mediation of some immaterial being , should operate upon and affect other matter without mutual contact ; that distant bodies should act upon each other through a vacuum without the intervention of something else by and through which the action may be conveyed from one to the other . we will not obscure and perplex with multitude of words , what is so clear and evident by its own light , and must needs be allowed by all , that have competent use of thinking , and are initiated into , i do not say the mysteries , but the plainest principles of philosophy . now mutual gravitation or attraction , in our present acception of the words , is the same thing with this ; 't is an operation or virtue or influence of distant bodies upon each other through an empty interval , without any effluvia or exhalations or other corporeal medium to convey and transmit it . this power therefore cannot be innate and essential to matter . and if it be not essential ; it is consequently most manifest , since it doth not depend upon motion or rest or figure or position of parts , which are all the ways that matter can diversify it self , that it could never supervene to it , unless impress'd and infus'd into it by an immaterial and divine power . we have proved , that a power of mutual gravitation , without contact or impulse , can in no-wise be attributed to mere matter : or if it could ; we shall presently shew , that it would be wholly unable to form the world out of chaos . what then if it be made appear , that there is really such a power of gravity , which cannot be ascribed to mere matter , perpetually acting in the constitution of the present system ? this would be a new and invincible argument for the being of god : being a direct and positive proof , that an immaterial living mind doth inform and actuate the dead matter , and support the frame of the world. i will lay before you some certain phaenomena of nature ; and leave it to your consideration from what principle they can proceed . 't is demonstrated , that the sun , moon and all the planets do reciprocally gravitate one toward another : that the gravitating power of each of them is exactly proportional to their matter , and arises from the several gravitations or attractions of all the individual particles that compose the whole mass : that all matter near the surface of the earth , ( and so in all the planets ) doth not only gravitate downwards , but upwards also and side-ways and toward all imaginable points ; though the tendency downward be praedominant and alone discernible , because of the greatness and nearness of the attracting body , the earth : that every particle of the whole system doth attract and is attracted by all the rest , all operating upon all : that this universal attraction or gravitation is an incessant , regular and uniform action by certain and establish'd laws according to quantity of matter and longitude of distance : that it cannot be destroyd nor impaired nor augmented by any thing , neither by motion or rest , nor situation nor posture , nor alteration of form , nor diversity of medium : that it is not a magnetical power , nor the effect of a vortical motion ; those common attempts toward the explication of gravity : these things , i say , are fully demonstrated , as matters of fact , by that very ingenious author , whom we cited before . now how is it possible that these things should be effected by any material and mechanical agent ? we have evinced , that mere matter cannot operate upon matter without mutual contact . it remains then , that these phaenomena are produced either by the intervention of air or aether or other such medium , that communicates the impulse from one body to another ; or by effluvia and spirits that are emitted from the one , and pervene to the other . we can conceive no other way of performing them mechanically . but what impulse or agitation can be propagated through the aether from one particle entombed and wedged in the very center of the earth to another in the center of saturn ? yet even those two particles do reciprocally affect each other with the same force and vigour , as they would do at the same distance in any other situation imaginable . and because the impulse from this particle is not directed to that only ; but to all the rest in the universe , to all quarters and regions , at once invariably and incessantly : to do this mechanically , the same physical point of matter must move all manner of ways equally and constantly in the same instant and moment ; which is flatly impossible . but if this particle cannot propagate such motion ; much less can it send out effluvia to all points without intermission or variation ; such multitudes of effluvia as to lay hold on every atom in the universe without missing of one . nay every single particle of the very effluvia ( since they also attract and gravitate ) must in this supposition emit other secondary effluvia all the world over ; and those others still emit more , and so in infinitum . now if these things be repugnant to humane reason ; we have great reason to affirm , that universal gravitation , a thing certainly existent in nature , is above all mechanism and material causes , and proceeds from a higher principle , a divine energy and impression . iii. thirdly we affirm ; that , though we shouldallow , that reciprocal attraction is essential to matter ; yet the atoms of a chaos could never so convene by it , as to form the present system ; or if they could form it , yet it could neither acquire these revolutions , nor subsist in the present condition , without the conservation and providence of a divine being . ( 1. ) for first , if the matter of the universe , and consequently the space through which it 's diffused , be supposed to be finite ( and i think it might be demonstrated to be so ; but that we have already exceeded the just measures of a sermon ) then , since every single particle hath an innate gravitation toward all others , proportionated by matter and distance : it evidently appears , that the outward atoms of the chaos would necessarily tend inwards and descend from all quarters toward the middle of the whole space ; for in respect to every atom there would lie through the middle the greatest quantity of matter and the most vigorous attraction : and those atoms would there form and constitute one huge sphaerical mass ; which would be the only body in the universe . it is plain therefore , that upon this supposition the matter of the chaos could never compose such divided and different masses , as the stars and planets of the present world. but allowing our adversaries , that the planets might be composed : yet however they could not possibly acquire such revolutions in circular orbs , or ( which is all one to our present purpose ) in ellipses very little eccentric . for let them assign any place where the planets were formed . was it nearer to the sun , than the present distances are ? but that is notoriously absurd : for then they must have ascended from the place of their formation , against the essential property of mutual attraction . or were each formed in the same orbs , in which they now move ? but then they must have moved from the point of rest , in an horizontal line without any inclination or descent . now there is no natural cause , neither innate gravity nor impulse of external matter , that could beget such a motion . for gravity alone must have carried them downwards to the vicinity of the sun. and that the ambient aether is too liquid and empty , to impell them horizontally with that prodigious celerity , we have sufficiently proved before . or were they made in some higher regions of the heavens ; and from thence descended by their essential gravity , till they all arrived at their respective orbs ; each with its present degree of velocity , acquired by the fall ? but then why did they not continue their descent , till they were contiguous to the sun ; whither both mutual attraction and impetus carried them ? what natural agent could turn them aside , could impell them so strongly with a transverse side-blow against that tremendous weight and rapidity , when whole planets were a falling ? but if we should suppose , that by some cross attraction or other they might acquire an obliquity of descent , so as to miss the body of the sun , and to fall on one side of it : then indeed the force of their fall would carry them quite beyond it ; and so they might fetch a compass about it , and then return and ascend by the same steps and degrees of motion and velocity , with which they descended before . such an eccentric motion as this , much after the manner that comets revolve about the sun , they might possibly acquire by their innate principle of gravity : but circular revolutions in concentric orbs about the sun or other central body could in no-wise be attain'd without the power of the divine arm. for the case of the planetary motions is this . let us conceive all the planets to be formed or constituted with their centers in their several orbs ; and at once to be impress'd on them this gravitating energy toward all other matter , and a transverse impulse of a just quantity in each , projecting them directly in tangents to those orbs. the compound motion , which arises from this gravitation and projection together , describes the present revolutions of the primary planets about the sun , and of the secondary about those : the gravity prohibiting , that they cannot recede from the centers of their motions ; and the transverse impulse with-holding , that they cannot approach to them . now although gravity could be innate ( which we have prov'd that it cannot be ) yet certainly this projected , this transverse and violent motion can only be ascribed to the right hand of the most high god , creator of heaven and earth . but finally , if we should grant them , that these circular revolutions could be naturally attained ▪ or , if they will , that this very individual world in its present posture and motion was actually formed out of chaos by mechanical causes : yet it requires a divine power and providence to have preserved it so long in the present state and condition . for what are the causes , that preserve the system of our sun and his planets ; so that the planets continue to move in the same orbs , neither receding from the sun , nor approaching nearer to him ? we have shewn , that a transverse impulse , impress'd upon the planets , retains them in their several orbs , that they are not drawn down toward the sun. and again , their gravitating powers so incline them towards the sun , that they are not carried upwards beyond their due distance from him . these two great agents , a transverse impulse , and gravity , are the secondary causes , under god , that maintain the system of sun and planets . gravity we understand to be a constant energy or faculty , perpetually acting by certain measures and naturally inviolable laws ; we say , a faculty and power : for we cannot conceive that the act of gravitation of this present moment can propagate it self or produce that of the next . but the transverse impulse we conceive to have been one single act. for by reason of the inactivity of matter and its inability to change its present state either of moving or resting , that transverse motion would from one single impulse continue for ever equal and uniform , unless changed by the resistance of occurring bodies or by a gravitating power . so that the planets , since they move horizontally ( whereby gravity doth not alter their swiftness ) and through the liquid and unresisting spaces of the heavens ( where either no bodies at all or inconsiderable ones do occur ) may preserve the same velocity , which the first impulse imprest upon them , not only for five or six thousand years , but many millions of millions . it appears then , that if there was but one vast sun in the universe , and all the rest were planets , revolving around him in concentric orbs , at convenient distances : such a system , as that , would very long endure ; could it but naturally have a principle of mutual attraction , and be once actually put into circular motions . but the frame of the present world hath a quite different structure : here 's an innumerable multitude of fixt stars or suns ; all which being made up of the same common matter , must be supposed to be equally endued with a power of gravitation . for if all have not such a power , what is it that could make that difference between bodies of the same sort ? nothing surely but a deity , could have so arbitrarily indued our sun and planets with a power of gravity not essential to matter ; while all the fixt stars , that are so many suns , have nothing of that power . if the fixt stars then are supposed to have no power of gravitation , 't is a plain proof of a divine being . and 't is as plain a proof of a divine being ; if they have the power of gravitation . for since they are neither revolved about a common center , nor have any transverse impulse , what is there else to restrain them from approaching toward each other , as their gravitating power incites them ? what natural cause can overcome nature it self ? what is it that holds and keeps them in fixed stations and intervals against an incessant and inherent tendency to desert them ? nothing could hinder , but that the outward stars with their systems of planets must necessarily have descended toward the middlemost system of the universe , whither all would be the most strongly attracted from all parts of a finite space . it is evident therefore that the present frame of sun and fixt stars could not possibly subsist without the providence of that almighty deity , who spake the word and they were made , who commanded and they were created ; who hath made them fast for ever and ever , and hath given them a law , which shall not be broken . ( 2. ) and secondly in the supposition of an infinite chaos , 't is hard indeed to determin , what would follow in this imaginary case from an innate principle of gravity . but to hasten to a conclusion , we will grant for the present , that the diffused matter might convene into an infinite number of great masses at great distances from one another , like the stars and planets of this visible part of the world. but then it is impossible , that the planets should naturally attain these circular revolutions , either by principle of gravitation , or by impulse of ambient bodies . it is plain , here is no difference as to this ; whether the world be infinite or finite : so that the same arguments that we have used before , may be equally urged in this supposition . and though we should concede , that these revolutions might be acquired , and that all were settled and constituted in the present state and posture of things ; yet , we say , the continuance of this frame and order , for so long a duration as the known ages of the world , must necessarily infer the existence of god. for though the universe was infinite , the now fixt stars could not be fixed , but would naturally convene together , and confound system with system : because , all mutually attracting , every one would move whither it was most powerfully drawn . this , they may say , is indubitable in the case of a finite world , where some systems must needs be outmost , and therefore be drawn toward the middle : but when infinite systems succeed one another through an infinite space , and none is either inward or outward ; may not all the systems be situated in an accurate poise ; and , because equally attracted on all sides , remain fixed and unmoved ? but to this we reply ; that unless the very mathematical center of gravity of every system be placed and fixed in the very mathematical center of the attractive power of all the rest ; they cannot be evenly attracted on all sides , but must preponderate some way or other . now he that considers , what a mathematical center is , and that quantity is infinitely divisible ; will never be persuaded , that such an universal equilibrium arising from the coincidence of infinite centers can naturally be acquired or maintained . if they say ; that upon the supposition of infinite matter , every system would be infinitely , and therefore equally attracted on all sides ; and consequently would rest in an exact equilibrium , be the center of its gravity in what position soever : this will overthrow their very hypothesis . for at this rate in an infinite chaos nothing at all could be formed ; no particles could convene by mutual attraction ; because every one there must have infinite matter around it , and therefore must rest for ever being evenly balanced between infinite attractions . even the planets upon this principle must gravitate no more toward the sun , than any other way : so that they would not revolve in curve lines , but fly away in direct tangents , till they struck against other planets or stars in some remote regions of the infinite space . an equal attraction on all sides of all matter is just equal to no attraction at all : and by this means all the motion in the universe must proceed from external impulse alone ; which we have proved before to be an incompetent cause for the formation of a world. and now , o thou almighty and eternal creator , having considered the heavens the work of thy fingers , the moon and the stars which thou hast ordained , with all the company of heaven we laud and magnify thy glorious name , evermore praising thee and saying ; holy , holy , holy , lord god of hosts , heaven and earth are full of thy glory : glory be to thee , o lord most high. a confutation of atheism from the origin and frame of the world. the third and last part . the eighth sermon preached december 5. 1692. acts xiv . 15 , &c. that ye should turn from these vanities unto the living god , who made heaven and earth and the sea , and all things that are therein : who in times past suffer'd all nations to walk in their own ways . nevertheless , he left not himself without witness , in that he did good , and gave us rain from heaven , and fruitfull seasons , filling our hearts with food and gladness . having abundantly proved in our last exercise , that the frame of the present world could neither be made nor preserved without the power of god ; we shall now consider the structure and motions of our own system , if any characters of divine wisdom and goodness may be discoverable by us . and even at the first and general view it very evidently appears to us ( which is our fourth and last proposition , ) that the order and beauty of the systematical parts of the world , the discernible ends and final causes of them , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or meliority above what was necessary to be , do evince by a reflex argument , that it could not be produced by mechanism or chance , but by an intelligent and benign agent , that by his excellent wisdom made the heavens . but before we engage in this disquisition , we must offer one necessary caution ; that we need not nor do not confine and determin the purposes of god in creating all mundane bodies , merely to humane ends and uses . not that we believe it laborious and painfull to omnipotence to create a world out of nothing ; or more laborious to create a great world , than a small one : so as we might think it disagreeable to the majesty and tranquillity of the divine nature to take so much pains for our sakes . nor do we count it any absurdity , that such a vast and immense universe should be made for the sole use of such mean and unworthy creatures as the children of men. for if we consider the dignity of an intelligent being , and put that in the scales against brute inanimate matter ; we may affirm , without over-valuing humane nature , that the soul of one vertuous and religious man is of greater worth and excellency than the sun and his planets and all the stars in the world. if therefore it could appear , that all the mundane bodies are some way conducible to the service of man ; if all were as beneficial to us , as the polar stars were formerly for navigation : as the moon is for the flowing and ebbing of tides , by which an inestimable advantage accrues to the world ; for her officious courtesie in long winter nights , especiaally to the more northern nations , who in a continual night it may be of a whole month are so pretty well accommodated by the light of the moon reflected from frozen snow , that they do not much envy their antipodes a month's presence of the sun : if all the heavenly bodies were thus serviceable to us , we should not be backward to assign their usefulness to mankind , as the sole end of their creation . but we dare not undertake to shew , what advantage is brought to us by those innumerable stars in the galaxy and other parts of the firmament , not discernible by naked eyes , and yet each many thousand times bigger than the whole body of the earth : if you say , they beget in us a great idea and veneration of the mighty author and governour of such stupendous bodies , and excite and elevate our minds to his adoration and praise ; you say very truly and well . but would it not raise in us a higher apprehension of the infinite majesty and boundless beneficence of god , to suppose that those remote and vast bodies were formed , not merely upon our account to be peept at through an optick glass , but for different ends and nobler purposes ? and yet who will deny , but that there are great multitudes of lucid stars even beyond the reach of the best telescopes ; and that every visible star may have opake planets revolve about them , which we cannot discover ? now if they were not created for our sakes ; it is certain and evident , that they were not made for their own . for matter hath no life nor perception , is not conscious of its own existence , nor capable of happiness , nor gives the sacrifice of praise and worship to the author of its being . it remains therefore , that all bodies were formed for the sake of intelligent minds : and as the earth was principally designed for the being and service and contemplation of men ; why may not all other planets be created for the like uses , each for their own inhabitants which have life and understanding ? if any man will indulge himself in this speculation , he need not quarrel with revealed religion upon such an account . the holy scriptures do not forbid him to suppose as great a multitude of systems and as much inhabited , as he pleases . 't is true ; there is no mention in moses's narrative of the creation , of any people in other planets . but it plainly appears , that the sacred historian doth only treat of the origins of terrestrial animals : he hath given us no account of god's creating the angels ; and yet the same author , in the ensuing parts of the pentateuch , makes not unfrequent mention of the angels of god. neither need we be sollicitous about the condition of those planetary people , nor raise frivolous disputes , how far they may participate in the miseries of adam's fall , or in the benefits of christ's incarnation . as if , because they are supposed to be rational , they must needs be concluded to be men ? for what is man ? not a reasonable animal merely , for that is not an adequate and distinguishing definition ; but a rational mind of such particular faculties , united to an organical body of such a certain structure and form , in such peculiar laws of connexion between the operations and affections of the mind and the motions of the body . now god almighty by the inexhausted fecundity of his creative power may have made innumerable orders and classes of rational minds ; some in their natural perfections higher than humane souls , others inferior . but a mind of superior or meaner capacities than humane would constitute a different species , though united to a humane body in the same laws of connexion : and a mind of humane capacities would make another species , if united to a different body in different laws of connexion . for this sympathetical union of a rational soul with matter , so as to produce a vital communication between them , is an arbitrary institution of the divine wisdom : there is no reason nor foundation in the separate natures of either substance , why any motion in the body should produce any sensation at all in the soul ; or why this motion should produce that particular sensation , rather than any other . god therefore may have join'd immaterial souls , even of the same class and capacities in their separate state , to other kinds of bodies and in other laws of union ; and from those different laws of union there will arise quite different affections and natures and species of the compound beings . so that we ought not upon any account to conclude , that if there be rational inhabitants in the moon or mars or any unknown planets of other systems , they must therefore have humane nature , or be involved in the circumstances of our world. and thus much was necessary to be here inculcated ( which will obviate and preclude the most considerable objections of our adversaries ) that we do not determine the final causes and usefulness of the systematical parts of the world , merely as they have respect to the exigencies or conveniencies of humane life . let us now turn our thoughts and imaginations to the frame of our system , if there we may trace any visible footsteps of divine wisdom and beneficence . but we are all liable to many mistakes by the prejudices of childhood and youth , which few of us ever correct by a serious scrutiny in our riper years , and a contemplation of the phaenomena of nature in their causes and beginnings . what we have always seen to be done in one constant and uniform manner ; we are apt to imagin there was but that one way of doing it , and it could not be otherwise . this is a great error and impediment in a disquisition of this nature : to remedy which , we ought to consider every thing as not yet in being ; and then diligently examin , if it must needs have been at all , or what other ways it might have been as possibly as the present ; and if we find a greater good and utility in the present constitution , than would have accrued either from the total privation of it , or from other frames and structures that might as possibly have been as it : we may then reasonably conclude , that the present constitution proceeded , neither from the necessity of material causes , nor the blind shuffles of an imaginary chance , but from an intelligent and good being , that formed it that particular way out of choice and design . and especially if this usefulness be conspicuous not in one or a few instances only , but in a long train and series of things , this will give us a firm and infallible assurance , that we have not pass'd a wrong judgment . i. let us proceed therefore by this excellent rule in the contemplation of our system . 't is evident that all the planets receive heat and light from the body of the sun. our own earth in particular would be barren and desolate , a dead dark lump of clay , without the benign influence of the solar rayes ; which without question is true of all the other planets . it is good therefore , that there should be a sun , to warm and cherish the seeds of plants , and excite them to vegetation ; to impart an uninterrupted light to all parts of his system for the subsistence of animals . but how came the sun to be luminous ? not from the necessity of natural causes , or the constitution of the heavens . all the planets might have moved about him in the same orbs and the same degrees of velocity as now ; and yet the sun might have been an opake and cold body like them. for as the six primary planets revolve about him , so the secondary ones are moved about them , the moon about the earth , the satellites about iupiter , and others about saturn ; the one as regularly as the other , in the same sesquialteral proportion of the times of their periodical revolutions to the semidiameters of their orbs. so that , though we suppose the present existence and conservation of the system , yet the sun might have been a body without light or heat , of the same kind with the earth and iupiter and saturn . but then what horrid darkness and desolation must have reign'd in the world ? it had been unfit for the divine purposes in creating vegetable and sensitive and rational creatures . it was therefore the contrivance and choice of a wise and good being ; that the central sun should be a lucid body , to communicate warmth and light and life to the planets around him . ii. we have shewed in our last , that the concentric revolutions of the planets about the sun proceed from a compound motion ; a gravitation toward the sun , which is a constant energy infused into matter by the author of all things , and a projected transverse impulfe in tangents to their several orbs , that was impress'd at first by the divine arm , and will carry them around till the end of the world. but now admitting that gravity may be essential to matter ; and that a transverse impulse might be acquired too by natural causes , yet to make all the planets move about the sun in circular orbs ; there must be given to each a determinate impulse , these present particular degrees of velocity which they now have , in proportion to their distances from the sun and to the quantity of the solar matter . for had the velocities of the several planets been greater or less than they are now , at the same distances from the sun ; or had their distances from the sun , or the quantity of the sun's matter and consequently his attractive power been greater or less than they are now , with the same velocities : they would not have revolved in concentric circles as they do , but have moved in hyperbola's or parabola's or in ellipses very eccentric . the same may be said of the velocities of the secondary planets with respect to their distances from the centers of their orbs , and to the quantities of the matter of those central bodies . now that all these distances and motions and quantities of matter should be so accurately and harmoniously adjusted in this great variety of our system , is above the fortuitous hits of blind material causes , and must certainly flow from that eternal fountain of wisdom , the creator of heaven and earth , who always acts geometrically , by just and adequate numbers and weights and measures . and let us examin it further by our critical rule : are the present revolutions in circular orbs more beneficial , than the other would be ? if the planets had moved in those lines above named ; sometimes they would have approached to the sun as near as the orb of mercury , and sometimes have exorbitated beyond the distance of saturn : and some have quite left the sun without ever returning . now the very constitution of a planet would be corrupted and destroyed by such a change of the interval between it and the sun : no living thing could have endured such unspeakable excesses of heat and cold : all the animals of our earth must inevitably have perished , or rather never have been . so that as sure as it is good , very good , that humane nature should exist ; so certain it is that the circular revolutions of the earth ( and planets ) rather than those other motions which might as possibly have been , do declare not only the power of god , but his wisdom and goodness . iii. it is manifest by our last discourse , that the aethereal spaces are perfectly fluid ; they neither assist nor retard , neither guide nor divert the revolutions of the planets ; which rowl through those regions as free and unresisted , as if they moved in a vacuum . so that any of them might as possibly have moved in opposite courses to the present , and in planes crossing the plane of the ecliptick in any kind of angles . now if the system had been fortuitously formed by the convening matter of a chaos ; how is it conceivable , that all the planets both primary and secondary , should revolve the same way from the west to the east , and that in the same plane too without any considerable variation ? no natural and necessary cause could so determin their motions ; and 't is millions of millions odds to an unit in such a cast of a chance . such an apt and regular harmony , such an admirable order and beauty must deservedly be ascribed to divine art and conduct . especially if we consider , that the smallest planets are situated nearest the sun and each other ; whereas iupiter and saturn , that are vastly greater than the rest and have many satellites about them , are wisely removed to the extreme regions of the system , and placed at an immense distance one from the other . for even now at this wide interval they are observed in their conjunctions to disturb one anothers motions a little by their gravitating powers : but if such vast masses of matter had been situated much nearer to the sun or to each other ( as they might as easily have been , for any mechanical or fortuitous agent ) they must necessarily have caused a considerable disturbance and disorder in the whole system . iv. but let us consider the particular situation of our earth and its distance from the sun. it is now placed so conveniently , that plants thrive and flourish in it , and animals live : this is matter of fact , and beyond all dispute . but how came it to pass at the beginning , that the earth moved in its present orb ? we have shown before , that if gravity and a projected motion be fitly proportion'd , any planet would freely revolve at any assignable distance within the space of the whole system . was it mere chance then , or divine counsel and choice , that constituted the earth in its present situation ? to know this ; we will enquire , if this particular distance from the sun be better for our earth and its creatures , than a greater or less would have been . we may be mathematically certain , that the heat of the sun is according to the density of the sun beams , and is reciprocally proportional to the square of the distance from the body of the sun. now by this calculation , suppose the earth should be removed and placed nearer to the sun , and revolve for instance in the orbit of mercury ; there the whole ocean would even boil with extremity of heat , and be all exhaled into vapors ; all plants and animals would be scorched and consumed in that fiery furnace . but suppose the earth should be carried to the great distance of saturn ; there the whole globe would be one frigid zone , the deepest seas under the very equator would be frozen to the bottom ; there would be no life , no germination ; nor any thing that comes now under our knowledge or senses . it was much better therefore , that the earth should move where it does , than in a much greater or less interval from the body of the sun. and if you place it at any other distance , either less or more than saturn or mercury ; you will still alter it for the worse proportionally to the change. it was situated therefore where it is , by the wisdom of some voluntary agent ; and not by the blind motions of fortune or fate . if any one shall think with himself , how then can any animal at all live in mercury and saturn in such intense degrees of heat and cold ? let him only consider , that the matter of each planet may have a different density and texture and form , which will dispose and qualifie it to be acted on by greater or less degrees of heat according to their several situations ; and that the laws of vegetation and life and sustenance and propagation are the arbitrary pleasure of god , and may vary in all planets according to the divine appointment and the exigencies of things , in manners incomprehensible to our imaginations . 't is enough for our purpose to discern the tokens of wisdom in the placing of our earth ; if its present constitution would be spoil'd and destroy'd , if we could not wear flesh and blood , if we could not have humane nature at those different distances . v. we have all learnt from the doctrine of the sphere , that the earth revolves with a double motion . for while it is carried around the sun in the orbis magnus once a year , it perpetually wheels about its own axis once in a day and a night : so that in 24 hours space it hath turn'd all the parts of the equinoctial to the rayes of the sun. now the uses of this vertiginous motion are very conspicuous ; for this is it that gives day and night successively over the face of the whole earth , and makes it habitable all around : without this diurnal rotation one ▪ hemisphere would lie dead and torpid in perpetual darkness and frost , and the best part of the other would be burnt up and depopulated by so permanent a heat . it is better therefore , that the earth should often move about its own center , and make these usefull vicissitudes of night and day , than expose always the same side to the action of the sun. but how came it to be so moved ? not from any necessity of the laws of motion or the system of the heavens . it might annually have compassed the sun , and yet have always turn'd the same hemisphere towards it . this is matter of fact and experiment in the motion of the moon ; which is carried about the earth , in the very same manner as the earth about the sun , and yet always shews the same face to us. she indeed , notwithstanding this , turns all her globe to the sun by moving in her menstrual orb , and enjoys night and day alternately , one day of hers being equal to about 14 days and nights of ours . but should the earth move in the same manner about the sun , as the mood does about the earth ; one half of it could never see the day , but must eternally be condemned to solitude and darkness . that the earth therefore frequently revolves about its own center , is another eminent token of the divine wisdom and goodness . vi. but let us compare the mutual proportion of these diurnal and annual revolutions ; for they are distinct from one another , and have a different degree of velocity . the earth rowls once about its axis in a natural day : in which time all the parts of the equator move something more than 3 of the earths diameters ; which makes about 1100 in the space of a year . but within the same space of a year the center of the earth is carried above 50 times as far once round the orbis magnus , whose wideness we now assume to be 20000 terrestrial diameters . so that the annual motion is more than 50 times swifter than the diurnal rotation , though we measure the latter from the equator , where the celerity is the greatest . but it must needs be acknowledged , since the earth revolves not upon a material and rugged , but a geometrical plane , that the proportions of the diurnal and annual motions may be varied in innumerable degrees ; any of which might have happen'd as probably as the present . what was it then that prescribed this particular celerity to each motion , this proportion and temperament between them both ? let us examin it by our former rule : if there be any meliority in the present constitution ; if any considerable change would be for the worse . we will suppose then , that the annual motion is accelerated doubly ; so that a periodical revolution would be performed in 6 months . such a change would be pernicious ; not only because the earth could not move in a circular orb , which we have consider'd before ; but because the seasons being then twice as short as they are now , the cold winter would overtake us , before our corn and fruits could possibly be ripe . but shall this motion be as much retarded , and the seasons lengthen'd in the same proportion ? this too would be as fatal as the other : for in most countries the earth would be so parched and effete by the drought of the summer , that it would afford still but one harvest , as it doth at the present : which then would not be a sufficient store for the consumption of a year , that would be twice as long , as now . but let us suppose , that the diurnal rotation is either considerably swifter or slower . and first let it be retarded ; so as to make ( for example ) but 12 circuits in a year : then every day and night would be as long as thirty are now , not so fitly proportion'd neither to the common affairs of life , nor to the exigencies of sleep and sustenance in a constitution of flesh and blood. but let it then be accelerated ; and wheel a thousand times about its center , while the center describes one circle about the sun : then an equinoctial day would consist but of four hours , which would be an inconvenient change to the inhabitants of the earth ; such hasty nights as those would give very unwelcome interruptions to our labours and journeys and other transactions of the world. it is better therefore , that the diurnal and annual motions should be so proportion'd as they are . let it therefore be ascribed to the transcendent wisdom and benignity of that god , who hath made all things very good , and loveth all things that he hath made . vii . but let us consider , not the quantity and proportion only , but the mode also of this diurnal motion . you must conceive an imaginary plane , which passing through the centers of the sun and the earth extends it self on all sides as far as the firmament : this plane is called the ecliptick ; and in this the center of the earth is perpetually carried without any deviation . but then the axis of the earth , about which its diurnal rotation is made , is not erect to this plane of the ecliptick , but inclines toward it from the perpendiculum in an angle of 23 degrees and a half . now why is the axis of the earth in this particular posture , rather than any other ? did it happen by chance , or proceed from design ? to determin this question , let us see , as we have done before , if this be more beneficial to us , than any other constitution . we all know from the very elements of astronomy , that this inclined position of the axis , which keeps always the same direction and a constant parallelism to it self , is the sole cause of these gratefull and needfull vicissitudes of the four seasons of the year , and the variation in length of days . if we take away the inclination ; it would absolutely undo these northern nations ; the sun would never come nearer us , than he doth now on the tenth of march or the twelfth of september . but would we rather part with the parallelism ? let us suppose then that the axis of the earth keeps always the same inclination toward the body of the sun : this indeed would cause a variety of days and nights and seasons on the earth ; but then every particular country would have always the same diversity of day and night , and the same constitution of season , without any alteration : some would always have long nights and short days , others again perpetually long days and short nights : one climate would be scorched and swelter'd with everlasting dog-days ; while an eternal december blasted another . this surely is not quite so good as the present order of seasons . but shall the axis rather observe no constant inclination to any thing , but vary and waver at uncertain times and places ? this would be a happy constitution indeed . there could be no health , no life nor subsistence in such an irregular system ; by those surprizing nods of the pole we might be tossed backward or forward in a moment from ianuary to iune , nay possibly from the ianuary of greenland to the iune of abessinia . it is better therefore upon all accounts that the axis should be continued in its present posture and direction : so that this also is a signal character of divine wisdom and goodness . but because several have imagin'd , that this skue posture of the axis is a most unfortunate and pernicious thing ; that if the poles had been erect to the plane of the ecliptic , all mankind would have enjoyed a very paradise upon earth ; a perpetual spring , an eternal calm and serenity , and the longaevity of methuselah without pains or diseases ; we are obliged to consider it a little further . and first as to the universal and perpetual spring , 't is a mere poetical fancy , and ( bating the equality of days and nights which is a thing of small value ) as to the other properties of a spring , it is naturally impossible , being repugnant to the very form of the globe . for to those people that dwell under or near the aequator , this spring would be a most pestilent and insupportable summer ; and as for those countries that are nearer the poles , in which number are our own and the most considerable nations of the world , a perpetual spring will not do their business ; they must have longer days , a nearer approach of the sun , and a less obliquity of his rayes ; they must have a summer and a harvest-time too to ripen their grain and fruits and vines , or else they must bid an eternal adieu to the very best of their sustenance . it is plain , that the center of the earth must move all along in the orbis magnus ; whether we suppose a perpetual aequinox , or an oblique position of the axis . so that the whole globe would continue in the same distance from the sun , and receive the same quantity of heat from him in a year or any assignable time , in either hypothesis . though the axis then had been perpendicular ; yet take the whole year about , and the earth would have had the same measure of heat , that it has now . so that here lies the question ; whether is more beneficial , that the inhabitants of the earth should have the yearly quantity of heat distributed equally every day , or so disposed as it is , a greater share of it in summer and in winter a less ? it must needs be allowed , that the temperate zones have no heat to spare in summer ; 't is very well if it be sufficient for the maturation of fruits . now this being granted ; 't is as certain and manifest , that an even distribution of the yearly heat would never have brought those fruits to maturity , as this is a known and familiar experiment , that such a quantity of fewel all kindled at once will cause water to boil , which being lighted gradually and successively will never be able to do it . it is clear therefore , that in the constitution of a perpetual aequinox the best part of the globe would be desolate and useless : and as to that little that could be inhabited , there is no reason to expect , that it would constantly enjoy that admired calm and serenity . if the assertion were true ; yet some perhaps may think , that such a felicity , as would make navigation impossible , is not much to be envied . but it 's altogether precarious , and has no necessary foundation neither upon reason nor experience . for the winds and rains and other affections of the atmosphere do not solely depend ( as that assertion supposeth ) upon the course of the sun ; but partly and perhaps most frequently upon steams and exhalations from subterraneous heat , upon the positions of the moon , the situations of seas or mountains or lakes or woods , and many other unknown or uncertain causes . so that , though the course of the sun should be invariable , and never swerve from the equator ; yet the temperament of the air would be mutable nevertheless , according to the absence or presence or various mixture of the other causes . the ancient philosophers for many ages together unanimously taught , that the torrid zone was not habitable . the reasons that they went upon were very specious and probable ; till the experience of these latter ages evinced them to be erroneous . they argued from coelestial causes only , the constant vicinity of the sun and the directness of his rayes ; never suspecting , that the body of the earth had so great an efficiency in the changes of the air ; and that then could be the coldest and rainiest season , the winter of the year , when the sun was the nearest of all , and steer'd directly over mens heads . which is warning sufficient to deterr any man from expecting such eternal serenity and halcyon-days from so incompetent and partial a cause , as the constant course of the sun in the aequinoctial circle . what general condition and temperament of air would follow upon that supposition we cannot possibly define ; for 't is not caused by certain and regular motions , nor subject to mathematical calculations . but if we may make a conjecture from the present constitution ; we shall hardly wish for a perpetual ▪ aequinox to save the charges of weather glasses : for 't is very well known , that the months of march and september , the two aequinoxes of our year , are the most windy and tempestuous , the most unsettled and unequable of seasons in most countries of the world. now if this notion of an uniform calm and serenity be false or precarious ; then even the last supposed advantage , the constant health and longaevity of men must be given up also , as a groundless conceit : for this ( according to the assertors themselves ) doth solely , as an effect of nature , depend upon the other . nay further , though we should allow them their perpetual calm and aequability of heat ; they will never be able to prove , that therefore men would be so vivacious as they would have us believe . nay perhaps the contrary may be inferr'd , if we may argue from present experience : for the inhabitants of the torrid zone , who suffer the least and shortest recesses of the sun , and are within one step and degree of a perpetual aequinox , are not only shorter lived ( generally speaking ) than other nations nearer the poles ; but inferior to them in strength and stature and courage , and in all the capacities of the mind . it appears therefore , that the gradual vicissitudes of heat and cold are so far from shortning the thread of man's life , or impairing his intellectual faculties ; that very probably they both prolong the one in some measure , and exalt and advance the other . so that still we do profess to adore the divine wisdom and goodness for this variety of seasons , for seed-time and harvest , and cold and heat , and summer and winter . viii . come we now to consider the atmosphere , and the exterior frame and face of the globe ; if we may find any tracks and footsteps of wisdom in the constitution of them. i need not now inform you , that the air is a thin fluid body , endued with elasticity or springiness , and capable of condensation and rarefaction ; and should it be much more expanded or condensed , than it naturally is , no animals could live and breath : it is probable also , that the vapours could not be duly raised and supported in it ; which at once would deprive the earth of all its ornament and glory , of all its living inhabitants and vegetables too . but 't is certainly known and demonstrated , that the condensation and expansion of any portion of the air , is always proportional to the weight and pressure incumbent upon it : so that if the atmosphere had been either much greater or less than it is , as it might easily have been , it would have had in its lowest region on the surface of the earth a much greater density or tenuity of texture ; and consequently have been unserviceable for vegetation and life . it must needs therefore be an intelligent being that could so justly adapt it to those excellent purposes . 't is concluded by astronomers , that the atmosphere of the moon hath no clouds nor rains , but a perpetual and uniform serenity : because nothing discoverable in the lunar surface is ever covered and absconded from us by the interposition of any clouds or mists , but such as rise from our own globe . now if the atmosphere of our earth had been of such a constitution ; there could nothing , that now grows or breaths in it , have been formed or preserved ; humane nature must have been quite obliterated out of the works of creation . if our air had not been a springy elastical body , no animal could have exercised the very function of respiration : and yet the ends and uses of respiration are not served by that springiness , but by some other unknown and singular quality . for the air , that in exhausted receivers of air-pumps is exhaled from minerals and flesh and fruits and liquors , is as true and genuine as to elasticity and density or rarefaction , as that we respire in : and yet this factitious air is so far from being fit to be breathed in , that it kills animals in a moment , even sooner than the very absence of all air , than a vacuum it self . all which do inferr the most admirable providence of the author of nature ; who foreknew the necessity of rains and dews to the present structure of plants , and the uses of respiration to animals ; and therefore created those correspondent properties in the atmosphere of the earth . ix . in the next place let us consider the ample provision of waters , those inexhausted treasures of the ocean : and though some have grudged the great share that it takes of the surface of the earth , yet we shall propose this too , as a conspicuous mark and character of the wisdom of god. for that we may not now say , that the vast atlantick ocean is really greater riches and of more worth to the world , than if it was changed into a fifth continent ; and that the dry land is as yet much too big for its inhabitants ; and that before they shall want room by increasing and multiplying , there may be new heavens and a new earth : we dare venture to affirm , that these copious stores of waters are no more than necessary for the present constitution of our globe . for is not the whole substance of all vegetables mere modified water ? and consequently of all animals too ; all which either feed upon vegetables or prey upon one another ? is not an immense quantity of it continually exhaled by the sun , to fill the atmosphere with vapors and clouds , and feed the plants of the earth with the balm of dews and the fatness of showrs ? it seems incredible at first hearing , that all the blood in our bodies should circulate in a trice , in a very few minutes : but i believe it would be more surprizing , if we knew the short and swift periods of the great circulation of water , that vital blood of the earth , which composeth and nourisheth all things . if we could but compute that prodigious mass of it , that is daily thrown into the channel of the sea from all the rivers of the world : we should then know and admire how much is perpetually evaporated and cast again upon the continents to supply those innumerable streams . and indeed hence we may discover , not only the use and necessity , but the cause too of the vastness of the ocean . i never yet heard of any nation , that complained they had too broad or too deep or too many rivers , or wished they were either smaller or fewer : they understand better than so , how to value and esteem those inestimable gifts of nature . now supposing that the multitude and largeness of rivers ought to continue as great as now ; we can easily prove , that the extent of the ocean could be no less than it is . for it 's evident and necessary , ( if we follow the most fair and probable hypothesis , that the origin of fountains is from vapors and rain ) that the receptacle of waters , into which the mouths of all those rivers must empty themselves , ought to have so spacious a surface , that as much water may be continually brushed off by the winds and exhaled by the sun , as ( besides what falls again in showers upon its own surface ) is brought into it by all the rivers . now the surface of the ocean is just so wide and no wider : for if more was evaporated than returns into it again , the sea would become less ; if less was evaporated , it would grow bigger . so that , because since the memory of all ages it hath continu'd at a stand without considerable variation , and if it hath gain'd ground upon one country , hath lost as much in another ; it must consequently be exactly proportioned to the present constitution of rivers . how rash therefore and vain are those busie projectors in speculation , that imagin they could recover to the world many new and noble countries , in the most happy and temporate climates , without any damage to the old ones , could this same mass of the ocean be lodged and circumscribed in a much deeper channel and and within narrower shores ! for by how much they would diminish the present extent of the sea , so much they would impair the fertility and fountains and rivers of the earth : because the quantity of vapors , that must be exhaled to supply all these , would be lessened proportionally to the bounds of the ocean ; for the vapors are not to be measured from the bulk of the water , but from the space of the surface . so that this also doth inferr the superlative wisdom and goodness of god , that he hath treasured up the waters in so deep and spacious a storehouse , the place that he hath founded and appointed for them . x. but some men are out of love with the features and mean of our earth ; they do not like this rugged and irregular surface , these precipices and valleys and the gaping channel of the ocean . this with them is deformity , and rather carries the face of a ruin or a rude and indigested lump of atoms that casually convened so , than a work of divine artifice . they would have the vast body of a planet to be as elegant and round as a factitious globe represents it ; to be every where smooth and equable , and as plain as the elysian fields . let us examin , what weighty reasons they have to disparage the present constitution of nature in so injurious a manner . why , if we suppose the ocean to be dry , and that we look down upon the empty channel from some higher region of the air , how horrid and ghastly and unnatural would it look ? now admitting this supposition ; let us suppose too that the soil of this dry channel were covered with grass and trees in manner of the continent , and then see what would follow . if a man could be carried asleep and placed in the very middle of this dry ocean ; it must be allowed , that he could not distinguish it from the inhabited earth . for if the bottom should be unequal with shelves and rocks and precipices and gulfs ; these being now apparel'd with a vesture of plants , would only resemble the mountains and valleys that he was accustomed to before . but very probably he would wake in a large and smooth plain : for though the bottom of the sea were gradually inclin'd and sloping from the shore to the middle : yet the additional acclivity , above what a level would seem to have , would be imperceptible in so short a prospect as he could take of it . so that to make this man sensible what a deep cavity he was placed in ; he must be carried so high in the air , till he could see at one view the whole breadth of the channel , and so compare the depression of the middle with the elevation of the banks . but then a very small skill in mathematicks is enough to instruct us , that before he could arrive to that distance from the earth , all the inequality of surface would be lost to his view : the wide ocean would appear to him like an even and uniform plane ( uniform as to its level , though not as to light and shade ) though every rock of the sea was as high as the pico of teneriff . but though we should grant , that the dry gulf of the ocean would appear vastly hollow and horrible from the top of a high cloud : yet what a way of reasoning is this from the freaks of imagination , and impossible suppositions ? is the sea ever likely to be evaporated by the sun , or to be emptied with buckets ? why then must we fancy this impossible dryness ; and then upon that fictitious account calumniate nature , as deformed and ruinous and unworthy of a divine author ? is there then any physical deformity in the fabrick of a humane body ; because our imagination can strip it of its muscles and skin , and shew us the scragged and knotty backbone , the gaping and ghastly jaws , and all the sceleton underneath ? we have shewed before , that the sea could not be much narrower than it is , without a great loss to the world : and must we now have an ocean of mere flats and shallows , to the utter ruin of navigation ; for fear our heads should turn giddy at the imagination of gaping abysses and unfathomable gulfs ? but however , they may say , the sea-shores at least might have been even and uniform , not crooked and broken as they are into innumerable angles and creeks and inlets and bays , without beauty or order , which carry the marks more of chance and confusion , than of the production of a wise creator . and would not this be a fine bargain indeed ? to part with all our commodious ports and harbours , which the greater the in-let is , are so much the better , for the imaginary pleasure of an open and streight shore without any retreat or shelter from the winds ; which would make the sea of no use at all as to navigation and commerce . but what apology can we make for the horrid deformity of rocks and crags , of naked and broken cliffs , of long ridges of barren mountains , in the convenientest latitudes for habitation and fertility , could but those rude heaps of rubbish and ruins be removed out of the way ? we have one general and sufficient answer for all seeming defects or disorders in the constitution of land or sea ; that we do not contend to have the earth pass for a paradise , or to make a very heaven of our globe , we reckon it only as the land of our peregrination , and aspire after a better , and a coelestial country . 't is enough , if it be so framed and constituted , that by a carefull contemplation of it we have great reason to acknowledge and adore the divine wisdom and benignity of its author . but to wave this general reply ; let the objectors consider , that these supposed irregularities must necessarily come to pass from the establish'd laws of mechanism and the ordinary course of nature . for supposing the existence of sea and mountains ; if the banks of that sea must never be jagged and torn by the impetuous assaults or the silent underminings of waves ; if violent rains and tempests must not wash down the earth and gravel from the tops of some of those mountains , and expose their naked ribbs to the face of the sun ; if the seeds of subterraneous minerals must not ferment , and sometimes cause earthquakes and furious eruptions of volcano's , and tumble down broken rocks , and lay them in confusion : then either all things must have been over-ruled ▪ ruled miraculously by the immediate interposition of god without any mechanical affections or settled laws of nature , or else the body of the earth must have been as fixed as gold , or as hard as adamant , and wholly unfit for humane habitation . so that if it was good in the sight of god , that the present plants and animals , and humane souls united to flesh and blood should be upon this earth under a settled constitution of nature : these supposed inconveniences , as they were foreseen and permitted by the author of that nature , as necessary consequences of such a constitution ; so they cannot inferr the least imperfection in his wisdom and goodness . and to murmure at them is as unreasonable , as to complain that he hath made us men and not angels , that he hath placed us upon this planet , and not upon some other , in this or another system , which may be thought better than ours . let them also consider , that this objected deformity is in our imaginations only , and not really in things themselves . there is no universal reason ( i mean such as is not confined to humane fancy , but will reach through the whole intellectual universe ) that a figure by us called regular , which hath equal sides and angles , is absolutely more beautifull than any irregular one . all pulchritude is relative ; and all bodies are truly and physically beautifull under all possible shapes and proportions ; that are good in their kind , that are fit for their proper uses and ends of their natures . we ought not then to believe , that the banks of the ocean are really deformed , because they have not the form of a regular bulwark ; nor that the mountains are out of shape , because they are not exact pyramids or cones ; nor that the stars are unskilfully placed , because they are not all situated at uniform distances . these are not natural irregularities , but with respect to our fancies only ; nor are they incommodious to the true uses of life and the designs of man's being on the earth . and let them further consider , that these ranges of barren mountains , by condensing the vapors , and producing rains and fountains and rivers , give the very plains and valleys themselves that fertility they boast of : that those hills and mountains supply us and the stock of nature with a great variety of excellent plants . if there were no inequalities in the surface of the earth , nor in the seasons of the year ; we should lose a considerable share of the vegetable kingdom : for all plants will not grow in an uniform level and the same temper of soil , nor with the same degree of heat . nay let them lastly consider , that to those hills and mountains we are obliged for all our metals , and with them for all the conveniencies and comforts of life . to deprive us of metals is to make us mere savages ; to change our corn or rice for the old arcadian diet , our houses and cities for dens and caves , and our cloathing for skins of beasts : 't is to bereave us of all arts and sciences , of history and letters , nay of revealed religion too that inestimable favour of heaven : for without the benefit of letters , the whole gospel would be a mere tradition and old cabbala , without certainty , without authority . who would part with these solid and substantial blessings for the little fantastical pleasantness of a smooth uniform convexity and rotundity of a globe ? and yet the misfortune of it is , that the pleasant view of their imaginary globe , as well as the deformed spectacle of our true one , is founded upon impossible suppositions . for that equal convexity could never be seen and enjoyed by any man living . the inhabitants of such an earth could have only the short prospect of a little circular plane about three miles around them ; tho' neither woods nor hedges nor artificial banks should intercept it : which little too would appear to have an acclivity on all sides from the spectators ; so that every man would have the displeasure of fancying himself the lowest , and that he always dwelt and moved in a bottom . nay , considering that in such a constitution of the earth they could have no means nor instruments of mathematical knowledge ; there is great reason to believe , that the period of the final dissolution might overtake them , ere they would have known or had any suspicion that they walked upon a round ball. must we therefore , to make this convexity of the earth discernible to the eye , suppose a man to be lifted up a great height in the air , that he may have a very spacious horizon under one view ? but then again , because of the distance , the convexity and gibbousness would vanish away ; he would only see below him a great circular flat , as level to his thinking as the face of the moon . are there then such ravishing charms in a dull unvaried flat , to make a sufficient compensation for the chief things of the ancient mountains , and for the precious things of the lasting hills ? nay we appeal to the sentence of mankind ; if a land of hills and valleys has not more pleasure too and beauty than an uniform flat ? which flat if ever it may be said to be very delightfull , is then only , when 't is viewed from the top of a hill. what were the tempe of thessaly , so celebrated in ancient story for their unparallelled pleasantness , but a vale divided with a river and terminated with hills ? are not all the descriptions of poets embellish'd with such ideas , when they would represent any places of superlative delight , any blissfull seats of the muses or the nymphs , any sacred habitations of gods or goddesses ? they will never admit that a wide flat can be pleasant , no not in the very elysian fields * ; but those too must be diversified with depressed valleys and swelling ascents . they cannot imagin † even paradise to be a place of pleasure , nor heaven it self to be ‖ heaven without them . let this therefore be another argument of the divine wisdom and goodness , that the surface of the earth is not uniformly convex ( as many think it would naturally have been , if mechanically formed by a chaos ) but distinguished with mountains and valleys , and furrowed from pole to pole with the deep channel of the sea ; and that because of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is better that it should be so . give me leave to make one short inference from what has been said , which shall finish this present discourse , and with it our task for the year . we have clearly discovered many final causes and characters of wisdom and contrivance in the frame of the inanimate world ; as well as in the organical fabrick of the bodies of animals . now from hence ariseth a new and invincible argument , that the present frame of the world hath not existed from all eternity . for such an usefulness of things or a fitness of means to ends , as neither proceeds from the necessity of their beings , nor can happen to them by chance , doth necessarily inferr that there was an intelligent being , which was the author and contriver of that usefulness . we have formerly demonstrated , that the body of a man , which consists of an incomprehensible variety of parts , all admirably fitted for their peculiar functions and the conservation of the whole , could no more be formed fortuitously ; than the aeneis of virgil , or any other long poem with good sense and just measures , could be composed by the casual combinations of letters . now to pursue this comparison ; as it is utterly impossible to be believed , that such a poem may have been eternal , transcribed from copy to copy without any first author and original : so it is equally incredible and impossible , that the fabrick of humane bodies , which hath such excellent and divine artifice , and , if i may so say , such good sense and true syntax and harmonious measures in its constitution , should be propagated and transcribed from father to son without a first parent and creator of it . an eternal usefulness of things , an eternal good sense , cannot possibly be conceived without an eternal wisdom and understanding . but that can be no other than that eternal and omnipotent god ; that by wisdom hath founded the earth , and by understanding hath established the heavens : to whom be all honour and glory and praise and adoration from henceforth and for evermore . amen . finis . the contents . sermon i. the folly of atheism , and ( what is now called ) deism ; even with respect to the present life . psalm xiv . v. 1. the fool hath said in his heart , there is no god ; they are corrupt , they have done abominable works , there is none that doth good . pag. 1 sermon ii. matter and motion cannot think : or , a confutation of atheism from the faculties of he soul. acts xvii . 27. that they should seek the lord , if haply they might feel after him , and find him ; though he be not far from every one of us : for in him we live , and move , and have our being . p. 36 sermons iii , iv , v. a confutation of atheism from the structure and origin of humane bodies . acts xvii . 27. that they should seek the lord , if haply they might feel after him , and find him ; though he be not far from every one of us : for in him we live , and move , and have our being . p. 68 , 99 , 132 sermons vi , vii , viii . a confutation of atheism from the origin and frame of the world. acts xiv . 15 , &c. that ye should turn from these vanities unto the living god , who made heaven and earth and the sea , and all things that are therein : who in times past suffer'd all nations to walk in their own ways . nevertheless , he left not himself without witness , in that he did good , and gave us rain from heaven , and fruitfull seasons , filling our hearts with food and gladness . p. 165 , 199 , 238 advertisement . there are now in the press , five dissertations about phalaris's epistles , aesop's fables , &c. with an answer to the objections of the honourable charles boyle , esquire . notes, typically marginal, from the original text notes for div a27428-e430 dan. 5. 5. posidon apud ciceron . plutarch . &c. mr. de : cartes . psal. 34. 9. joh. 3. 16. 2 tim 1. 10. matt. 11. 30. 1 joh. 5. 3. heb. 5. 9. 1 pet. 1. 4. 1 cor. 2. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , max. tyr. diss. 1. 2 tim. 4. 8. jam. 1. 12. 2 cor. 4. 17. v 2. 〈◊〉 〈◊〉 psalm . 〈◊〉 13. 46. phil. 3. 19. 2 cor. 12. 2. num. 13. 32. mar. 9. 24. eph. 1. 19. prov. 26. 4. tit. 2. 12. mark. 8. 34. prov. 3. 17. rom. 2. 4. 1 tim. 4. 10. 1 joh. 5. 14. 1 tim. 1. 15. rom. 5. 6 , 10. phil. 2. 12. matt. 10. 28. heb. 10. 31. heb. 10 ▪ 27. cic. plutarch , &c. * vide pocockii notas ad portam mosis , p. 158 , &c. plutarch . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. p. 1104 , 1105. ed. ruald . mar. 14. 2 ▪ phil. 4. 13. lib. 3. * mecaenas apud senec . ep. 101. debilem facito ▪ manu ; debilem pede , coxa : &c rom. 12. 1. julianus apud cyrillum , p. 134. matt. 5. 44. ver . 28. plato de legib. lib. 10. p. 886. ed. steph. luke 19. 22. * hobbes de cive , leviathan . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , laert. de sanctitate & de pietate adversus deos. cic. de laert. p. 34 , 47 , 50. voyage du sieur de champlain . p. 28. & 93. plutarch . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lucret . &c. plutarch . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . cicero , athenaeus , ae●ian , &c. josephus de bello iudaico , l. 2. ● . 12. * si sibi ipse consentiat , & non interdum naturae bonitate vincatur . cic. de offic. 1. 2. acts 17. 18. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . † arriani epictet . l. 1. c. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . seneca ep. 53. est aliquid qu● sapiens antecedat deum : ille naturae beneficio , non suo sapiens est . v. 19. v. 20. lucianus in philopat . philostrat . de vita apol. l. 6. c. 2. pausan . in eliacis . v. 25. * lucret. 2. ipsa suis pollens opibus ▪ nihil i●●●ga no●●●● . tertul. apolog. cap. 46. quis enim philosophum sacrificare compellit ? quinimmo & deos vestros palam destruunt , & superstitiones vestras commentariis quoque accusant . v. 26. * isocrates . in paneg. demosth. in epitaph . cic or. pro flacco . euripides . &c. diog. laert . in praef. thucyd. lib. 6. herodot . &c. v. 27 , 28. plutarch . de aud. poet . & contra colot . laert. in vita epicuri . v. 29. v. 30 , 31. act. 14. 16. v. 33. v. 28. arati phoen. v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * hom. il. w. 551. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. aesch. eumen. 655. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soph. electra , 136. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . acts 25. 19. luke 24. 11. john 6. 53. v. 60. v. 66. seneca ep. 113. plutarch de contrad stoic . * vide zenobium & suidam in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & scholiastem eurip . hecubae v. 838. epicurus apud laert. lucret. l. 5. cicero de fin. l. 1. acad . l. 2. lucret l. 2. cic de fato & l. 1. de nat. deorum plutarch , &c. psal. 139. 16. plautus . virgil. livius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . eph. 4. 14. rom. 9. 20. lucret. l 3. vide observations upon the bills of mortality . so diodorus siculus , lib. 1. c 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. vitruvius , lib. 9. c. 4. lucret . lib. 5. ut babylonica chaldaeam doctrina , &c. apuleius de deo socratis : seu illa ( luua ) proprio & perpeti fulgore , ut chaldaei arbitrantur , parte luminis compos , parte altera cas●a fulgeris . maimonides more nevochim de zabiis & chaldais . plato in cratylo . diodorus , lib. 1 c. 2. eusebius demonst. evangel . lib. 1. c. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concil . laod. can. 36 conc. 6. in trullo . can 61. cod just. lib. 9. tit . 18. cod. theodos. l. 9. tit . 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 60. tit . 39. job 26. 7. plutarch . de plac. phi. lib. 5. c. 19. & sympos . l. 8. c 8. censorinus de die natali cap. 4. plutarch . de plac. phil. 5. 19. censorin . ibidem . censorinus . ibid. lucret. lib. 5. diodorus siculus , lib. 1. c. 2. 2 k. 5. 6. archimedes de insiden●ibus humido , lib. 1. stevin des elements hydrostatiques . cartesius de formatione faetûs . swammerdam histor. insect . p. 3. see the former sermon . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . nicander . redi de generatione insectorum malpighius de gallis , swammerdam de gen . insect . lewenhoeck epistol . act 12 23. continuat . epistol . p. 101. helmont imago ferment . &c. p. 92. edit 1652. serm ▪ 2. plutarch . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plato x. de legibus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emped . psal. 94. 9. lucret. lib. 5. multaque tum tellus etiam portenta creare , &c. lucret . 5. lucret. lib. 4. nil ideo quoniam natum est in corpore , ut uti possemus : sed quod natum est , id procreat usum . plinius & strabo . lucret. 5. dictis dabit ipsa fidem res forsitan , & graviter terrarum motibus orbis omnia conquassari in parvo tempore cernes . palaeph . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de incredibilibus . cicero de natura deorum , 2. 37. lucret. 5. hinc ubi quaeque loci regio opportuna dabatur crescebant uteri , &c. & ibidem . inde loci mortalia saecla creavit , multa modis multis varia ratione coorta . 〈◊〉 arithmet . cap. de progressione . lucret. 5. verum , ut opinor , habet novitatem summa , recensque natura est mundi , neque pridem exordia cepit . cesalpin . berigard . gen. 1. 28. lucret. 5. isai. 28. 29. chap. 17. v. 2. psal. 19. 1. jer. 51. 15. psal. 148. 5 147. 8. 65. 2. lucret. 5. praeterea coeli rationes ordine certo , et varia annorum cernebant tempora verti : & lib. 6. nam bene qui didicere deos securum agere aevum , si tamen interea mirantur , &c. cic. de nat. deor. lib. 2. quis hunc hominem dixerit , qui cum tam cert●s coeli motus , tam ratos astrorum ordines , &c. plutarch . de plac . phil . 1. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ver. 8. lucret. lib. 6. ver. 17. ver 9. luke 18 42. 8. 48 matt. 13. 58. mark 6. 5. vanini dial . p. 439. chrys. ad locum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is volo , acts 4. 20. iohn 7. 7. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is possum . vid. budaei comm. l gr. see john ch . 9. and matt. 16. 14. luk. 23. 8 mark 8 12. matt. 17. 15. 15. 22. luke 8. 4. luke 22. 51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , c. 17. v. 34. cicero pro flacco . adsunt athenienses , unde humanitas , doctrina , religio , fruges , jura , leges ortae atque in omnes terras distributae putantur . isoc . paneg. diod. sic. 13. see john 21. 25. and 2 cor. 12. 12. wer. 11. eunapius , cap. 2. ver. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrys. ad loc . ephorus apud strab. lib. 14. steph voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 cor. 14. 18. acts 2. ver. 7. ver. 15. ver. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . athenaeus , 6. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ver. 15. * mortales sumus similes vobis homines . so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if i die , a common expression in gr. writers . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hom. see acts 4. 27. 14. 5. 26. 17. gal. 2. 14. acts 17. 30. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . horat. nec siquid miri faciat natura , deos id tristes ex alto coeli demittere tecto . serm. iii. horat. car. 1. 12. by the first proposition . by the third proposition . serm ii. serm. vii . lucret. lib. 1. serm. v. p. 6 , 7. serm. v. p. 12 , 13. mr. boyle's physicom . exp. of air hydrostat . paradoxes . lucret. lib. 1. newton philos natur . princ. math. lib. 3. prop. 6. mr. boyle of air and porosity of bodies . mr. boyle ibid. newton philos. nat. principia . math. p. 503. * diod. sicul. lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . apoll. rhodius lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * lucret. nec regione loci certa , nec tempore certo . serm. v. p. 32. newton ibidem p. 480. vide serm. vi. & ser. viii . newton philosophiae naturalis princ. math. lib. iii. psal. 148. psal. 8. newton phil. natur . princip . math. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plat. gen. 1. newton ibidem , p. 415. tacquet de circulorum volutionibus . gen. 8. see mr. boyle of the air. mr. boyle's second continuation of physicomechanical exp. about the air. lucret. et mare , quod late terrarum distinet oras . psal. 104. nequaquam nobis divinitus esse creatam naturam rerum , tanta stat praedita culpa . principio quantum coeli regit impetus ingens , inde avidam partem montes sylvaeque ferarum possedere , tenent rupes vastaeque paludes , et mare , quod late terrarum distinit oras . lucret. lib. 5. heb. 11. gen. 1. deut. 33. 15. vide aelian . var. hist. lib. iii. * virg aen 6. at pater anchises penitus convalle virenti . & ibid. hoc superate jugum . & ib. et tumulum coepit . † flours worthy of paradise , which not nice art in beds and curious knots , but nature boon pour'd forth profuse on hill and dale and plain . paradise lost , lib. 4. ‖ for earth hath this variety from heaven of pleasure situate in hill and dale . ibid. lib. 6. serm. v. prov. 3. some observations upon the apologie of dr. henry more for his mystery of godliness by j. beaumont ... beaumont, joseph, 1616-1699. 1665 approx. 400 kb of xml-encoded text transcribed from 101 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a27214 wing b1628 estc r18002 12257922 ocm 12257922 57586 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and 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(eebo-tcp ; phase 1, no. a27214) transcribed from: (early english books online ; image set 57586) images scanned from microfilm: (early english books, 1641-1700 ; 166:15) some observations upon the apologie of dr. henry more for his mystery of godliness by j. beaumont ... beaumont, joseph, 1616-1699. [2], 194 p. printed by john field ..., cambridge [england] : 1665. reproduction of original in newberry library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng more, henry, 1614-1687. -explanation of the grand mystery of godliness. christianity -early works to 1800. christianity -essence, genius, nature. 2002-04 tcp assigned for keying and markup 2002-05 aptara keyed and coded from proquest page images 2002-06 allison liefer sampled and proofread 2002-06 allison liefer text and markup reviewed and edited 2002-07 pfs batch review (qc) and xml conversion some observations upon the apologie of dr henry more for his mystery of godliness . by i. beaumont master of st peters coll. and chaplain in ordinary to his majesty . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 tim. 3. 9. cambridge , printed by iohn field , printer to the university . 1665. cvm pridem , procurante quodam bibliopola cantabrigiensi , in lucem prodierint perniciosa dogmata , eaque non pauca , cum magistratuum iure , ecclesiae anglicanae doctrina ipsaque christiana fide nimium pugnantia , sub specioso tamen vocabulo mysterii pietatis : ea propter , ne incautiores tyronum in hac academiâ animi fortè corrumpantur , virusque latius serpat , opportunae istae observationes antidoti ergo , imprimantur . observations upon dr more 's apologie for his mysterie of godliness . my chief purpose being to shew the invalidity of the drs . apologie touching the ten objections made against his mysterie ; i shall trouble the reader only with some few brief notes upon what the luxuriant author hath premised before his particular answers to those objections . first then , in his preface to his reader , he saies [ no ingenuous person will think the repute of the proposers any thing diminished by this just , but necessary recovery of mine own : though i have so fully cleared the objections , and that out of the very treatise they are raised . for the learning , parts and judgement of the proposers are so confessedly eminent to all that know them , that nothing but want of leisure of reading my whole treatise , and comparing one place with another , could have put them in a capacity of mis-understanding those passages they have objected . ] here he confidently pretends to have cleared all the objections ; and kindly speaks a good word to save the objectors credit . his confidence concerning his performance , will soon appear ridiculous enough ; and his courtesie to the objectors , no less insolent . for before he has fairly acquitted himself , he falls to apologize for them : and what 's that apologie , but under pretence of courtesie , to brand them for busie medlers , in taxing an innocent author before they have duely considered his book ? but by this trick he would at once slily evade the whole business , and make his reader believe , that the question in controversie is , what is the result of his opinions , upon comparing the several parts of his book one with another . whereas the objector only challengeth him for delivering false doctrines in the places cited in the objections . if he has different doctrines in other places , let him answer for enterfering with himself . in the mean while , the objector knew not which of such repugnant doctrines dr. more did in his heart allow : but this he knew , that false doctrines broached in any part of his book , were truly scandalous , and deserved to be objected against . however , i make no great doubt , but the doctor will finde by this following assertion of the objections , that the proposer of them had both leisure to read his whole treatise , and to compare one place with another . as for his intimation [ by which he vainly affects to make his apologies conquest the greater ] that the objectors were many , and eminent for parts , learning and judgement : in both those particulars he abuses his reader , for the objections were drawn up and framed by one person , not by divers , and that one [ i can assure him ] very far from eminence in learning , parts , or judgement : yet as mean as he is , he hopes to make it appear that the doctor doth nothing less then clear those objections by this apologie . but did he in earnest account his supposed objectors , to be eminent for learning , parts and judgement ? how then could he think , that men eminently learned and judicious , could have charged him with writing doctrines seditious , desperate and heretical , in the book wherein [ as he vaunts in this preface ] there is nothing but sound and true ? for , his excuse he makes for them , will neither serve his turn , nor theirs ; seeing men confessedly eminent for learning , parts and iudgement , cannot be supposed to pass such a censure , before they had fully read , and particularly compared the parts of his book . he adds [ wherefore reader , whilst thou perusest the ten ensuing objections with my answers thereto , thou art not to phansie thy self a spectator of a battel betwixt professed enemies , but of an amicable concertation betwixt such as are real friends , as well one to another as for truth her self : they of the one part shewing nothing but a due zeal and commendable jealousie touching the doctrines in my mystery of godliness , that it may appear to all that there are none other there delivered but such as are sound and true ; and my self on the other part as diligently demonstrating that i have committed no errour in what i have written , and that the places objected against , have nothing in them contrary to scripture , reason , or the acknowledged faith of the catholick church . ] the objector is indeed no professed enemy to dr. more ; but to his gross and dangerous errours , he is as hearty an enemy as the dr. can imagine : and accordingly he was well content that a friend should privately acquaint him with the objections , and christianly admonish him to retract , and satisfie the university [ where his book was conceived to have done the most mischief ] by renouncing his erroneous doctrines ; which might have been done in a few ingenuous words : and more then so , would not have been required . but the dr. would needs draw these private objections to the publick stage ; and here in his very entrance you see how he struts , quite forgetting humane frailty and common modesty . what he has got by it may appear in these ensuing observations . the concertation which he proposes to his reader betwixt the objectors and himself , is wonderous pretty : namely that they on the one part zealously indeavour to make it appear , that he has deliver'd no doctrines but such as are sound and true : and that he on the other part , diligently demonstrates that he has committed no errour in what he has written : that is , both he and they are doing one and the same thing , and proving dr. more to be perfectly orthodox . does not this look like a conflict betwixt two parties ? yet for such , his reader must account it , and withall he must be content to swallow it for true , that the objectors zeal aimed at no other end then what the doctor here assignes . but i ( who best knew my own intent ) can assure him of the contrary : for being clearly satisfied that the doctors book swarm'd with dangerous errours ; my zeal was kindled to object against it ; and i doubt not but he will find by what follows , that i never meant ( whatsoever he is pleased to tell his reader ) to endeavour the proving that there are no doctrines in his book but sound and true . yet in his jolly conclusion of his preface , he tells us , that the result of this collision is a farther recommendation to the world of the usefulness of the above said treatise : so resolvedly fond is he of that book ; though as to a considerable part of it , the onely usefulness that any sober reader can discover , is such as s. paul intimates , 1 cor. 11. 19. there must be heresies among you , that they which are approved , may be made manifest among you . upon chap. i. and ii. in his first chapter he propounds certain rules , by which he would have us believe that he govern'd himself in his management of the truth of our religion : though it be hugely suspicious , that those rules were not minted till he hammerd this apologie . however , i wonder the less at his wilde way of writing , if he be so unlucky in his very rules of direction concerning it , as i find him in his first , which is this : [ 1. he must be sure not to deny any thing which he whom he would convince , doth hold and alledge upon clear and solid reasons : 2. and especially he must be tender of denying it as repugnant to the christiam faith ; 3. unless it be plainly and really contrary to the infallible oracles of holy writ . ] here he supposeth , that a man may have clear and solid reason for what he holds ; and yet that his tenet may be plainly and really contrary to the infallible oracles of holy writ . the scripture then may be contrary to reason which is clear and solid : and if so ; the doctor can have small hopes of prevailing upon his men of a rational genius , unless he grants them , that scripture is not infallible . yet he adds , in his assertory exposition of this rule , that [ such reason as is really repugnant to the oracles of divine writ , is not true reason ; nor those interpretations of scripture true , that are thus repugnant to reason . ] and what 's this , but contradiction ? viz. clear and solid reason may be plainly and really contrary to scriptures ; and yet , that reason that is truely repugnant to scripture , is not true reason . why also , may not those interpretations of scripture be true , which are repugnant to true reason , if clear and solid [ that is , true ] reason may be plainly and really contrary to the infallible oracles of holy writ ? in the sixt section , he affirms it to be demonstrable , out of gen. 1. 6. that the firmament reaches but to the upper waters , that is , the clouds : and that because the firmament was made in the midst of the waters to divide them . i am so well acquainted with the doctors logick , that i always suspect his discourse to be impertinent , where he talks loudest of demonstration . how can he demonstrate , that by the upper waters , is meant the clouds ? is 't not more likely to be demonstrable , that as yet [ namely on the second day ] there were no clouds , the sun being not then created ? nay is it not said chap. 2. 5. that there was then no rain , but a mist ascended from the earth to water it ? had there been clouds on the second day , what needed this mist [ be it what it will ] afterwards to rise out of the earth and perform the office of rain in watering the ground ? in the same section , he defines the object of the creations story in genesis , to be , not mundus philosophorum , but plebeiorum ; only suted to the sense and imagination of the ruder people . i make bold therefore to ask this profound philosopher , whether it be sutable to the sense or imagination of the ruder people , that fowles , as well as fish , should be the offspring of the water , v. 20. especially seeing many fowls cannot live either in the water , or upon it ? also , that day should be created with evening and morning , v. 5. and that there should be three such days before the sun was made to divide the day from the night , ver. 14 , 15 , 16 ? yet these narrations are part of that story . but who knows not dr. more ? and that this fancy serves but to countenance his cabbalistick imaginations touching the creation ? and yet , what if the ancient masters of the iews were of a quite contrary opinion concerning this story ; and accounted it written , not for silly plebeians to read , but for men of acute and mature judgement ? will their authority bear no sway with the doctor ? that they so accounted , sure i am , s. ierome [ in the proem to his commentaries upon ezekiel ] doth abundantly witness : his words are [ aggrediar ezechielem prophetam , cujus difficultatem , hebraeorum probat traditio . nam nisi quis apud eos aetatem sacerdotalis ministerii , i. tricesimum annum impleverit , nec principium geneseos , nec canticum canticorum , nec hujus voluminis exordium & finem , legere permittitur ; ut ad perfectam scientiam , & mysticos intellecius , plenum humanae naturae tempus accedat . ] if the object of the history of the creation were [ as the doctor says , ] mundus plebeiorum , and a comprehension of the world no farther , nor in any other manner , than is agreeable to the sense and imagination of the ruder people : the iews fouly mistook it , when they ranked it with the abstrusest and most difficult parts of scripture ; and permitted none [ no not their very philosophical wits ] to read it till 30. years of age . sect. 11. he says , [ if this be not the rule that the sincere and discreet christian is to take up touching philosophy ; it is indifferent for him to take the contrary . ] i mention this , but as an example of the doctors rational way of arguing ; which is just as good as this : if i may not make avarice my rule , 't is indifferent for me to take the contrary , and follow prodigality . or this : if i cannot pass from saint maries to the schools , by going northward ; 't is indifferent for me to take the contrary way , and to pass thither by going southward . sect. 12. in fine [ i have above noted the object of the history of the creation in genesis , to be rather the mundus plebeiorum than philosophorum , as plainly limiting the sensible world , by the distance of the upper waters or clouds . ] since he hath forgot what he noted above , i must here minde him , that sect. 6. he said expresly , that the object of the story of the creation , was not the mundus philosophorum , but the mundus plebeiorum . which i take it , is not the same with his present phrase , [ rather the mundus plebeiorum than philosophorum . ] but , bating him this his staggering from the positive to the comparative ; since he will needs be repeating this fancy , i must also add , that there is not any sorry man , even ex plebe , but will loudly and justly laugh at him for it : for ask but the plainest peasant who hath eyes in his head , and manifestly sees that the clouds interpose between the sun and us ; whether he beleeves not that the sun is above the clouds ? if he beleeves this , ( and 't is impossible he should beleeve otherwise , ) how can he once dream , that the clouds are the outside , or limit of the sensible world ? nay farther yet : what will those peasants say to this position of the doctors , who live upon such high mountains as that they see the clouds below them ? can they be perswaded that the sensible world is limited by the clouds ? his second chapter , is an account concerning his bringing pre-existence into play in this age. as also , a vindication of a certain passage ( for he would have the reader think there was but one , though indeed there were divers ) in his cabbala from the suspicion of anthropomorphitisme ; as he calls it . now though objections were ready framed concerning these points also ; yet they not hapning to be any of those ten which were delivered to him out of my list : i shall at present forbear to examine this part of his defence , and the weakness of it ; and choose rather to hasten to those ten which are the chief subject of his apologie , and with which he begins his third chapter . upon chap. iii. touching the first objection . these objections ( says he ) were sent me from an able hand , digested into that number , order and words , which i shall set them down in . they are in number ten , and all taken out of my mystery of godliness . ] to profess that 't was an able hand that sent them : is no more than he had signified in his preface ; but he must needs be at it again : partly for the magnifying of his own victory aforehand ; and partly , under pretence of commending his antagonist , to expose him ( as he hopes ) to the greater scorn . for , if all be true which he alledges in his following apologie , the objector can never escape being accounted the most pitifull fellow that ever perused a book . 't is fit therefore , that this be referred to the readers judgment between us . his solemn saying , they are in number ten ; is to those who know the story , sufficiently ridiculous ; for these ten were not sent him as the whole number , but onely as a part or specimen of the objections . many tens were then in readiness , collected out of his mystery of godliness : but 't was thought fit by a few , and those hapned to be ten , to try what he meant to do ; it being friendly signified to him by that person who delivered them , that many other particulars were prepared to be objected . and indeed had i foreseen that dr. more would presently hasten to print those ten , i should have drawn them up in form more suitable for the publick view , and have pressed them something closer than i have done . yet let him enjoy that advantage ; as they are , it will appear that i had just ground for the objections ; and he none at all for his confidently pretended justification . thus much is evident already , that the doctor would have the world imagine , that these ten were all that could be picked out of his whole book . he will finde it much otherwise when occasion serves . the first objection he sets down thus : [ l. 5. c. 3. sect. 1. he says , it cannot be conceived , but that christs body assimilated it self to the regions through which it passed in his ascension , and became at last perfectly celestial and aetherial , organized light , not flesh and bones . c. 4. sect. 1. ] in answer to this , he says , sect. 3. [ if the objector understand terrestrial flesh and bones ; is it a fault to deny it ? ] the question here ought to have been , what dr. more , not what the objector means by flesh and bones ? the objector knows there are bodies terrestrial , and bodies celestial : but he denys that christs body , though now celestial , consists not of true flesh and bones . he denies that it is now turned to organized light. but the doctor will needs be proving what was not denyed , namely , that glorified bodies cannot be terrestrial flesh and bones . and thus he argues , in relation to his philosophers , for whom he mightily pretends to fish . [ how harsh will it seem to them that are for the prolomaick hypothesis , that a body of terrestrial flesh and bones should bore its way through the sphears more hard than crystal , for many myriads of miles together , till at last it may ascend above all heavens , and sit at the right hand of god ? and for them that are copernicans or cartesians , and hold the heavens all of them of a fluid subtile substance , how incongruous must it needs seem to them also , that an heavy terrestrial body of flesh and bones should inhabit and live in so subtile and piercing an element , whenas the air upon the top of some mountains is too thin for our lungs , and that the purer heavens are so subtile , that they would nimbly take apieces and consume to atoms any such terrestrial consistency of flesh and blood as is here spoke of ? to say nothing of the incongruity of so earthy and heavy a body , having no proportionable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to walk upon . ] is not this very goodly argumentation , especially in a professor of theologie ? could dr. more forget , that both the resurrection , and ascension and residence of bodies in heaven , are not atchieved by any natural ways or means , but solely by the supernatural power of god ? let the heavens then be solid or fluid , this can be no barr or hinderance to what god is pleased to effect . nor can his philosopher , whether ptolomaick or copernican , count it harsh , unless he thinks it rational to question gods omnipotencie . which if he doth , the doctor may fish long enough before he will catch him into the belief of any of these points . but by the way : is the doctor sure that ptolomy did ever assert the sphears to be more hard than chrystal ? or must copernicus or cartesius be counted the fathers of the opinion concerning the fluidity of the heavens ; which was maintained not onely before cartesius , but before copernicus was born ? again , how came the doctor so well acquainted with the fierceness of the subtile heavens , as to affirm that it will so nimbly take apieces and consume to atoms a terrestrial body ; since st. paul knew not whether 't were in the body or out of the body , that he was rap'd into the third heavens ? which by the doctors philosophy he might have known : for had he been rap'd in the body , his body must have been turned to atoms . lastly , if christ living here in his terrestrial body , found the water a proportional 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , why might he not by the same divine power finde the liquid heavens a proportional 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also ? this third section he concludes thus : [ i thought fit , according to my first rule , not needlesly to deny any thing rationally solid in my antagonist , but to grant that the body of christ in heaven is not terrestrial flesh and bones , but of a more refined nature . for the apostle saith expresly , 1 cor. 15. that flesh and blood cannot inherit the kingdom of god. ] and what 's all this to the objection ? doth that charge him with saying , that christs body now in heaven is terrestrial flesh and bones ? no , but that he says , 't is not flesh and bones , but organized light. he might have dealt with his antagonist according to the rule he talks of , though he had not denyed christs body to be still flesh and bones , or affirmed it to be organized light. but the truth is , those words of his are slye , ( the body of christ in heaven is not terrestrial flesh and bones , but of a more refined nature . ) why saith he not ( but celestial flesh and bones ? ) even because he would not retract his errour charged in the objection : so that i cannot believe he means any thing else by ( a more refined nature ) than organized light. hereupon he concludes with that of the apostle : flesh and blood cannot inherit the kingdom of god. but had he added the next words , which are part of the apostles sentence , ( neither doth corruption inherit incorruption ) he had betrayed how little st paul favours his design . for by gods power the terrestrial body shall of corruptible be made incorruptible , and then it may inherit the kingdom of god. for corruptible flesh and blood cannot inherit , ( and such is our flesh and blood before the resurrection ) there being no proportion between corruption and incorruption : but ( as he adds v. 53. ) this corruptible must put on incorruption , and this mortal must put on immortality . whence 't is evident , by the apostles doctrine , that the same flesh and blood which before was corruptible , and at the resurrection , or final change , is made incorruptible , shall reside in heaven . for he says not , this corruptible shall vanish , or perish ; but , it shall put on incorruption : remain therefore still it must . so that the doctor needed not to have amused his reader with a tedious discourse ( as he doth in the following part of this chapter ) to prove , that glorified bodies are angelical , spiritual , and celestial ; for still they may nevertheless be the same flesh and bones they were here in this life , though never so much refined , immortalized , and beautified by the power of god. sect. 4. [ christ argues thus , luk. 20. 36. they cannot dye , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for they are equal to the angels , which would be scarce an illustration , much less a proof and convincing illation , unless it be understood in the sense i above intimated . for it would be but a languid kinde of reasoning , and of small satisfaction , to conclude the sons of the resurrection immortal , because they are immortal , as the angels are immortal ; that looks like the proving idem per idem . and yet this would be all , if they were equal to the angels onely in that thing . ] be it granted , that christ compares not the sons of the resurrection to angels , onely in respect of immortality ; for the comparison stands also in perpetual celibate ; which alone is mentioned s. matt. 22. 30. yet still , by this acute doctors leave , 't is no languid reasoning , nor looks it like the proving idem per idem , to argue that the sons of the resurrection cannot die , that is , are immortal , by asserting them to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for seeing angels are immortal : these also must needs be immortal , who in reference to their duration ( for the text in s. luke , which the doctor hath chosen , instances in this , as well as in celibate ) are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . christ argues not that they are therefore immortal , because they are immortal as angels are immortal ( this is the doctors saucy and blasphemous detortion of our lords argument , ) but , that they are immortal because they are exalted to that condition of life which angels enjoy ; and which doubtless is immortal . to say , that such a thing cannot sink , for 't is just like a cork ; such a thing cannot rot , for 't is equal to an adamant : would be no languid reasoning , nor proving idem per idem . that which the doctor drives at in this 4th section is to prove that humane bodies after the resurrection shall become equal to the bodies of angels : and he saies expresly [ nor can the condition of their bodies be left out , as touching the nature and glory of them , but a son of the resurrection and an angel must be in every such regard all one . ] now if it be granted him that mens bodies shall become of the same nature with those of angels , he presumes that they cannot be flesh and bones . but first i must ask him who talks so confidently of angels bodies , where he findes in scripture that they have any proper and natural bodies of their own : that they assume bodies in which they appear to men , and that their actions or offices are represented to us by corporal descriptions ; is in condescent to our weakness , whose apprehensions depend so much upon sense . but if this would prove angels to be naturally clothed with bodies ; the like may be concluded of god himself , to whom scripture ( in compliance with our infirmity ) attributes corporeal parts . again , if the doctor will fix upon the bodies of angels , mentioned in scripture , upon the account i have intimated : he may do well to remember that in those descriptions angels are generally represented with wings ; and some of them with 4. some with 6. wings apiece ; that ezechiel , ch . 10. affirms , that the living creatures which he saw by the river of chebar , were cherubims ; which cherubims had the soles of their feet like those of calves , their hands under their wings like those of a man ; and for their faces , each of them had 4. one of a man , one of a lyon , one of an ox , one of an eagle . now to which of the angels will the doctor have the sons of the resurrection be like ? to those who wear one pair of wings ; or , to those who wear two ; or , to those who have quadruple faces ? but if he fancies for the angels any other shapes , or vehicles , then what he findes mentioned in scripture : why must we believe that he does not dote ? or what reason have we to build any thing upon his imagination of matters so far above his reach ? but all this while he forces the text in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is plainly restrained in the evangelists , to celibate and immortality . nor does the word it self require the sense he pins upon it ; for men in heaven may be equal to the angels , though not in all respects : and we know that christ is equal to the father touching his godhead ; yet inferiour to the father touching his manhood : that when the labourers s. matt. 20. 12. tell their master ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou hast made them equal to us ) they meant no more then equal in wages . besides ; if ( as the doctor affirms ) the nature of humane bodies in heaven must be all one with that of angels ; it will be hard for him to shew that he leaves any distinction between angels and men hereafter . nay it will follow , that , though christ at his incarnation took not on him the nature of angels , but the seed of abraham ; yet that distinction is now out of date , and instead of the seed of abraham he is joyn'd to the race of angels , wearing no longer the body derived from abraham , but one of the same nature with those of the angels : which seems to me a new transubstantiation , and ( for ought i have yet heard ) first minted by dr. henry more . and yet ( after much needless talk about the lucidity and angelicalness of christs glorified body ) in the 7th section , he seems in good part to have forgot what he wrote in the 4th for he saies [ calvin seems to be afraid of the opinion of the body being spiritual , as imploying a substantial change , or , as the schools speak , a specifical one : which would most certainly clash with our saviours having the same numerical body he suffer'd in . but according to the truth of philosophy , there is no specifical change in the most contrary modifications of matter imaginable , but onely accidental . and what then means all this long stir , about terrestrial flesh and bones ? if the change be not specifical ; then the nature of humane bodies is not changed to the nature of angelick bodies : and if the change be onely accidental , then the glorified bodies of men in heaven , are , and must be the very same flesh and bones they were on earth , onely enriched with nobler accidents : then is christs body the same flesh and bones which it was in this life . indeed the doctor himself , sect. 8. grants ( upon what ground , let himself look ) that the body which is now truely earthy may , if god will , become in a moment as perfectly and physically heavenly , and remain still the same numerical body . if it so remain , it must remain flesh and bones , and the same flesh and bones , it was before . one would now expect , that what he hath here granted , should perswade him to acknowledge his rashness in saying ( as was objected ) christs body in heaven to be organized light not flesh and bones . yet sect. 11. where he comes to solve ( as he saies ) the objection , his words are [ what harshness is there to call that body light , that is to say , a luminous or lucid body ; which for its brightness exceeds the sun it self , according to testimony of holy writ ? or what incongruity to say it is organized , it being so according to the common consent of the whole church , and the meaning of the scripture ? ] you see the doctor will needs maintain , that 't was not harsh to call christs body light ; that is to say , a lucid or luminous body . so that in his dictionary , light , and lucid or luminous body , are one and the same thing ; and they must signifie accordingly in an high point of religion , rather then he should seem to have spoken so much as harshly . christs body is granted to be lucid and splendid : but it is not therefore light , or splendor . dr. more is philosophical : but no man ( especially if he reads this passage ) will yield that he is philosophy it self . yet admit it were not harsh meerly to call christs body , light : that 's not the case here : for the doctor not onely calls it organized light ; but affirms also that it is not flesh and bones . which in effect , is to affirm , that instead of flesh and bones , it is now nothing else but organized light. and whether this sounds not harsh , let christian ears judge . to say , that christs body is organized , is indeed , as the doctor pleads , no incongruity at all . but with fine legerdemain , he would make his reader think that this was part of the question . wherefore he very gravely vouches it by the common consent of the whole church , and by the meaning of scriptures . whereas the question is , whether if christs body be light , it can be organized ? for light is a similary thing ; but an organized body must consist of parts dissimilary : nor can the doctor with all his cunning , make out ( though he attempts it afterward in this chapter ) how christs body can consist of flesh and bones , with other corporeal ingredients , and be furnished with humane organs ; if his whole bodies mass be light. luminous and splendid it is : but that this brightness swallows up the proper distinctions of his parts and members which he had here on earth ; and organizes him anew in heaven ; this i deny . moses his bush , when all of a flame , continued the same bush with all its several branches and twigs . when moses his own face shined , it was not become light , but onely lucid ; still the distinct parts of it remained as really and truly the same as before . in christs transfiguration on the mount , his face did shine as the sun , and his rayment was white as the light ; s. matt. 17. 2 but still it was his face , both of the same substance , and organized in the same manner as before ; though it so shined as not before . for if it were turned to organized light , was not his rayment turned to light also ? and will the doctor venture to say that this rayment was not at that time , of the very same substance and matter , and of the very same distinct parts it was of before ? but in short , the description of christs glorified body taken out of apoc. 1. 13. ( which the doctor cites as for his own purpose sect. 6. ) mentioneth his head and hair to be white as wooll or snow ; his eyes as a flame of fire ; his feet as burning brass ; his countenance as the sun shining in his strength . what mean these several comparisons of divers parts of his body to such several things , if all his body had been nothing but light ? wooll , snow , yea and burning brass , are far short of the sun shining in his strength : but , supposing all his body to be light , his head , hair and feet must have shined like the meridian sun , no less then his countenance . however , the doctor cannot deny but here remained christs head , face , feet , and consequently his other parts , wherefore all these , in him who was then also truly man , must needs be of humane substance flesh and bones . sect. 12. upon a fancy of his own he thus proceeds : [ it never came into my minde to imagine that his body melted into mere air ; but that it being terrestrially modified and organized , kept the exact shape still and feature , but that all cloggings of the terrestrial modification were quelled and abolished . ] the objection was , that he made christs body , organized light , as that is opposed to flesh and bones and being now well warm in his apologie touching this point , he professes that he did not make it mere air. is not this mightily pertinent ! yet indeed i must confess that he who puts organized light , for a luminous organized substance ; may as well be allowed to put mere air , for pure light. but sect. 13. touching his having denyed christs body to be flesh and bones , he thus apologizes ( where i oppose a body of flesh and bones , to that lucid body of our saviour , i understand natural flesh and bones , not glorified : and therefore i doe not deny that there is glorified flesh and bones in this illustrious body of christ ) thus ( he saies ) he understands now : but did he so when he wrote his mystery ? if he did : ought he not to have expressed that this was his sense ? especially seeing his words on which the objection is founded , carry a sense quite contrary ? might he not here with more credit , have acknowledged rashness , or indiscretion , in that expression touching organized light , not flesh and bones ? but notwithstanding this interpretation of himself , the truth is , he is far enough from a just defence of what he wrote in his mystery : for though he would now seem to grant christs body to be glorified flesh and bones ; yet this proves not that body to be organized light : and if he will needs stick still ( as he does ) to that phrase of organized light ; he destroys what he grants : for that which is light , cannot be flesh and bones . besides , how little the doctor gets by his distinction of natural flesh and bones , and glorified flesh and bones , in this case ; does readily appear : seeing not flesh and bones , and glorified flesh and bones , are still a contradiction after all is said . indeed , in his very next words he plainly discredits ( so fickle is his judgement ) what just before he pretended to profess ; for he adds [ i demand by what creed that hath the assent of the universal church , we are required to believe that the glorified body of christ consists of flesh blood and bones , it seeming at the first sight so contradictious to the express words of the apostle , as well as unsutable to the nature of the heavens , which philosophers now a days conclude to be universaly fluid : and if they were not , the incongruity would seem to them still more harsh , as i noted at first ? here the objector is silent . ] that the creeds are the comprehensions of the points of faith to be believed , and not the laws or canons which require us to believe ; is known even to the mundus plebeiorum : though the doctor here supposes otherwise : but i urge not this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . what thinks he of the apostles creed ? hath not that the assent of the catholick church ? there 't is said , that he whas born of the virgin mary , ( and born , surely with flesh , blood and bones ) that he was crucified dead and buried , and rose again : nor will the doctor deny but he rose with the same flesh , blood and bones : but he that rose , ascended into heaven : he that ascended into heaven , sitteth on the right hand of god : there therefore ( according to the creed ) he sitteth with flesh blood and bones ; else he that sitteth there , is not the same who was born , crucified , buried , rose again , and ascended . it follows then , in the plain and natural sense of the creed , that the glorified body of christ consists of flesh blood and bones . and let the doctor when he hath better consider'd it , tell me whether he will grant , or can deny this . i need not add , that both the nicene and athanasian creeds exactly follow that of the apostles in these particulars . nor did i make account it was any ways requisite for me to signifie thus much in the objection ; or that the doctor would ever have propounded any such demand concerning the creeds : which makes me something wonder at his triumphant conclusion ( here the objector is silent . ) that christs glorified body consists of flesh , blood and bones , seems ( saies the doctor ) at first fight contradictious to the express words of the apostle . he must here mean the words he cited sect . 4. namely ( flesh and blood cannot inherit the kingdom of god ) 1 cor. 15. 5 c. but if he takes in the following words ( neither doth corruption inherit incorruption ) and those ver . 53. ( this corruptible must put on incorruption , and this mortal must put on immortality ) it will be so far from seeming contradictious to the apostles doctrine , that it will appear to be by that very doctrine clearly confirmed . as for his other pretence , that it seems unsutable to the nature of the heavens : i have noted the vanity of it already , in the former part of this chapter . immediately after his crowing over the objectors silence , he thus proceeds : [ nor can i well divine where the stress of this opposition will be fixed , unless upon the 4th article of our english church , which yet he ( viz. the objector ) hath prudently declined , as of doubtfull interpretation . ] the doctor is mistaken : i declined not the article at all ( much less as judging it to be of doubtfull interpretation ) no more then i declined the creeds , though i urged them not in the objection . but that dr. more can make any thing ( though never so clear ) to be of doubtfull interpretation , if he may but be the authorized interpreter , will appear by the colours he puts upon this article : which runs thus : christ did truly rise again from death , and took again his body , with flesh and bones , and all things appertaining to the perfection of mans nature wherewith he ascended into heaven , and there sitteth untill he return to judge all men at the last day . and the doctors descant upon it , is this , sect . 14. [ that this article may make any thing for the inferring or affirming that the glorified body of christ hath flesh blood and bones , it must imply that christ from his first ascension into heaven , to the last day , doth sit there with a body of flesh and bones . but this is but one sense of the article : for it may onely signifie that , &c. ] i cannot but note here by the way , the wildness and repugnancy of this doctors discourse . he grants the premised sense to be one sense of the article ; and yet immediately adds , that the article may onely signifie what he is now about to tell us . if it may onely signifie this ; how is the premised interpretation one sense of it ? but he proceeds ; [ for it may onely signifie , that christ did indeed , as is most certain , take again his body with flesh and bones , as appears in that experiment of thomas , and that he did ascend therewith into heaven : but the article doth not say that he doth sit therewith , that is , with a body of flesh and bones , untill he return to judge all men at the last day . and if it do not say this , it does not gainsay but that the body of christ which shone so radiantly about s. paul when he went to damascus , had neither flesh nor bones properly so called . wherefore the sense of the article not determined by any authority , leaves us free in this point : nor do i think that the penmen thereof , observing how cautious and considerate they are in that restriction of ( all things that appertain to the perfection of mans nature ) did ever intend that the belief of flesh and bones in the now glorified body of christ , should be an essential part of this article . nor does mr. rogers number it in the propositions which he lays out as comprised in the same . ] these last words concerning mr. rogers , are so extravagant and impertinent , as nothing can be more , for who ever believed mr. rogers his analyse of the church articles , to be authorized or owned by the church ? besides , will dr. more himself own and profess all that mr. rogers delivers in his exposition of the articles ? but the spite is , in this very particular mr. rogers makes against him : for the 2d proposition he draws from the 4th article , is this ( christ is ascended into heaven ) which having named , his very next words are ( in saying how christ with his body is ascended into heaven , and there sitteth and abideth , we do agree with the prophets , evangelists , &c. ) the evident meaning whereof is , that christ with the same body with which he ascended into heaven , doth sit and abide there . and this mr. rogers presumed to be the sense of the article , though he formed it not into a proposition by it self . but for the doctors comment upon the article ; what indifferent man will not straight conclude it to be most unreasonably forced ? for , what body of christ now sits in heaven , but that which ascended into heaven ? and the body that ascended thither , the doctor himself grants to be flesh and bones , by the experiment of thomas . if he fancies that this body was changed into organized light , after its ascension , ( as here he must do to make good this interpretation ) he then clashes with his own professed . tenet , that christs body assimilated it self to the regions it passed in his ascension . that which was changed after his ascension , was not changed in his ascension . but though contradictions are no news in the doctors theology , he might have dealt more mannerly with the church article , then i shall now shew he hath . he pleads that the article doth not say that christ sitteth in heaven with a body of flesh and bones till he return to judgement . this first is a slander : for the article having said , that christ rising truly from the dead , took again his flesh and bones , ( yea and all things else , whether blood or spirits , or any other parts , appertaining to the perfection of mans nature ) it adds , wherewith he ascended into heaven , and there sitteth untill he return to judge all men at the last day . this one would think were plain enough . but see how the doctor infers [ and if it do not say this , it does not gainsay but that the body of christ that shone so radiantly about s. paul when he went to damascus , had neither flesh nor bones properly so called . ) the best of it is , the article , god be thanked , does say what the doctor says it does not say . but admit it had not in express terms said it : yet still in sense , and by necessary consequence , it might have gainsaid that christs body which shone about s. paul , had neither flesh nor bones properly so called . besides , if glorified flesh and bones , be not properly flesh and bones ; what are they then ? are they properly any thing else ; and yet still flesh and bones , but if they be properly flesh and bones , why may they not properly be so called ? would the dr speak out , there is small question to be made , but he would still affirm that body of christ , not to be a body of flesh and bones consisting ; seeing he ventures to conclude that the article leavs us free in this point : and that the penmen of it , never intended the belief of flesh and bones in christs glorified body , to be an essential part of this article : of which conclusions , the former appears already to be grosly calumnious ; and i shall by and by shew the latter to be little better . mean while , i little doubt but if this liberty of wresting and publickly perverting the church articles , be permitted to this doctor ; there are few heresies which his sceptical theology may not finde a way to patronize ; and that under colour still of fair and plausible consent to those very articles . the reason he intimates for his saying that the penmen of the article intended not the belief of flesh and bones in christs glorified body as an essential part of it , is that cautious and considerate restriction of ( all things that appertain to the perfection of mans nature ) but if this were a just argument so to perswade him , there should be contained in that restriction something to fignifie that there was no such intent in those penmen but neither is there any such thing there contained ; nor indeed could there be : for first , in that general ( all things pertaining to the perfection of mans nature ) the particulars of flesh and bones , had they not been premised , would naturally have been included : and therefore 't were very strange to imagine them shut out by those words : but secondly , the penmen had in the former part of the article most expressly by name professed that christ at his resurrection reassumed his body with flesh and bones ; wherewith , they after say , he ascended and sits in heaven . wherefore it is impossible that the restriction should prove that they intended not the belief of flesh and bones in christs glorified body should be included in the essence of the article . it is plain , their intent was , to deliver here the doctrine of christs resurrection , ascension , and session in heaven : and as plain that they meant to determine with what body christ rose , ascended and sits in heaven : and this body they tell us , was his body of flesh and bones . unless therefore we believe christs glorified body now in heaven to be flesh and bones ; we believe not that with his body of flesh and bones he rose , ascended , and sate down in heaven : if we believe not this , certainly we believe not something that is essential in the article . and now , whether the penmen intended this point , of christs glorified bodies being flesh and bones , as essential to this article , or no ; let the reader judge . but all this while the doctor abuses us , or rather the article , by calling that clause ( all things appertaining to the perfection of mans nature ) a restriction for the article , having named , body with flesh and bones , it immediately subjoyns ( and all things appertaining , &c. ) which surely in common sense is rather an ampliation then a restriction . having thus mocked the church article ; he would in the next , the 15th section , seem pretty good friends with it ; for he saith , [ but suppose the intent of the article was to take in this also , that the glorified body of christ had not onely in its ascension , but still hath , and ever will have , till he return to judgement , a body of flesh and bones ; provided they be celestial and spiritual flesh and bones , ( as it is without controversie a spiritual and celestial body , ) that would break no squares with my apprehensions and concessions . for i do in the very text of my treatise acknowledge this glorified body of christ to be organized light. ] but this is in truth onely a new mockery of the article , to say , that because he acknowledges ( a well-favoured word , that : as if the thing had been propounded to him , or any body else had held that opinion ; when indeed 't is a whimsey of his own . ) christs body to be organized light , therefore it sollows , that this body hath bones and flesh . if it be light , let the doctors fancy organize it as he pleaseth , he can never prove it to be flesh and bones . and yet immediately after his saying , that he acknowledges it to be organized light ; he adds , as an exposition of organized light , [ that is to say , though at distance christ be surrounded with gleams and rays of inaccessible light and glory , which invelops his body , as an atmosphear of perspired vapours are rightly conceived to surround the body of every man , especially being a little more then ordinary warmed ; yet if any mortal could get within this so refulgent photosphear ( as i may so call it ) or orb of glory and brightness , and approach so near as to see the frame and feature of so divine a body , &c. ] what 's this but to overthrow , in effect , what he acknowledged before ; by making a body of organized light , to be a body incompassed at a distance with with an orb of light and glory . a stock or a stone may be surrounded at distance with an orb of light ; but that stock or stone is not therefore a body of organized light. wherefore this kinde of talk argues the doctor to be at a loss what to say pertinetly , and therefore he flutters about in repugnant expressions ; being onely resolved not to say what he ought , that is , never to acknowledge that he hath spoken amiss . in the sixteenth , which is his last section ; after a most needless pudder , to shew , that there is a spiritual or celestial flesh , as well as natural , ( which who denies ? ) he adds [ for my part i must confess , i do not know but the celestial and spiritual flesh ( according to a known aphorisme of the hermetick philosophy ) is more truely flesh , then that we wear in this life . ] let the doctor grant it to be but as truely flesh , and i am content , but then he must grant , that his calling it organized light , not flesh and bones , is inconsistent with this or any concession , which is an affirmation , that 't is truely fiesh ; much more , that 't is more truely flesh then that we wear in this life . for whatsoever is truely flesh , is truely flesh ; and therefore cannot be truely said to be light ; or to be not flesh . one thing more i must observe , namely , that the doctor upon every page of this long chapter , sets this in front as the title of it , ( his answer touching the lucidity of christs body after his ascension . ] but was that lucidity the point in question ? doth the objection charge him with delivering that as an errour ? no such matter in the least : the objector is as forward to profess christs body to be lucid , as the doctor . 't is pretty sport then , that he should so solemnly proclaim all the way , that he answers what was never objected . and now to conclude ; it appears touching this first of the ten objections , 1. that the doctor admits the words charged upon him , to be his own . 2. that in his asserting them , he runs deeper into the mire , and plunges into several absurdities and contradictions . 3. that he shamefully perverts the article of our church concerning the point in controversie . 4. that though he would seem to allow christs glorified body to have flesh and bones , ( which he expresly denyed in his mysterie ; as is noted in the objection , ) yet still he overthrows what he so allows , by adhering to his beloved fancy of organized light. nevertheless he stoutly rubs his fore-head , and doubts not to conclude , that his apprehensions concerning the nature of a glorified body , are in every regard unexceptionable ; and that he hath sufficiently cleared this first objection . wherefore he marcheth victoriously to the second . upon chap. iv. touching the second objection . here he prefaceth by an account of those four chapters in his mystery , where he treats of the resurrection . the drift and scope of which chapters , he saith , ( sect. 2. ) is onely this : namely [ to defend the article of the resurrection , in the substantial , usefull , and indispensable sense thereof . viz. that we shall at the last day be revived into visible and corporeal personality , wherein we shall feel our selves to be the self same men , and as really to have the self same bodies , and seem as much to others to have so , as ever we felt our selves to have the self same body , or appeared to others to have so in this life . which , without all controversie , is the most plain , palpable , and indispensable substance of this article , and the onely sense that is evidently comprised in any of the creeds of the church , or any articles of them . this therefore is the province that i undertake to make good against the assaults of the atheist ; this the solid and indispensable truth that i defend in these chapters against all his cavils and objections . not denying , in the mean time , that it is the same numerical body that riseth again in the resurrection , according to the nicest notions of the schools . ] suppose his drift and scope were , as he here now professes : yet if in his discourse he vent any thing contrary to the truth of the resurrection ; his pretended drift or scope will not excuse him : unless he thinks it enough to say , what soever i wrote , yet i meant well . nay though in some places he should deliver the true doctrine touching this point ; it were no proof that he hath not delivered the false : but onely an evidence of his being a contradictous writer . we shall , saith he , at the last day , be revived into visible and corporeal personality , and feel our selves to be the self same men , &c. this he saith here in his apologie ; but he said it not in his mysterie ; and therefore it answers not the objection . but this is not all , for , having affirmed this to be the onely sense which is evidently comprised in any of the creeds of the church , or any articles of them . he adds , that in the mean time he denies not that 't is the same numerical body that rises again , according to the nicest notions of the schools . he pleads that he denies not this ; and that 's all : but even in this his apologie he is carefull not to profess it ; though the objection pressed him to do it . nay he plainly distinguisheth the sense of the schools , from the sense evidently comprised in any of the creeds . thus therefore i argue ; the notions , yea , the nicest notions of the schools , in the article of the resurrection , cannot amount to more then this : that the very same numerical body that dyed , shall really , truely , and perfectly rise again . now if this notion or sense of the resurrection ( which he cunningly would appropriate to the schoolmen , and that as a superlative nicety ) be plainly and necessarily collected from the creeds ; then 't is evidently enough comprised in them . that it is so collected , i prove thus : the apostles creed ( and so the rest ) avows the resurrection of the body : but the body riseth not again , if it be not the very same numerical body that dyed ; take numerical in the strictest sense it is capable of , for the body that dies , is really , truely , and perfectly a numerical body : and how can the same body rise again , ( as here the doctors own words acknowledge it doth , ) unless it be really , truely , and perfectly the same numerical body which dyed ? so that what he craftily terms the sense of the schools , must unavoydably be the sense of the creed ; and therefore is unreasonably ( that i say no worse ) by the doctor distinguished from it . the truth is , the bare word , resurrection , in the creed , doth naturally and irrefragably import the perfect and absolute numerical identity of the body that riseth : which if the doctors theologie cannot digest , he had best mend the creed , and instead of those words , ( i believe the resurrection of the body , ) put in ( i believe the resurrection of some part of the body , or , in some respects , ) or what else he fancies . indeed in his 4th sect. of this chapter , he pretends to prove that resurrectio hath no such necessary importance : his words are , [ the atheist makes a fresh assault from the sense of the word resurrectio ; as if it implyed the rising again of the very same numerical body in the strictest scholastick sense . to which is answered , first , that resurgere in latin implies no such thing necessarily ; but that as a city or temple , suppose , being rased to the ground , and from the very foundation if you will , is truely said to be rebuilt , and so is deemed and called the same temple and city again , though not a stone were used of the former structure ; provided onely , that they be rebuilt upon the same ground according to exactest ichnography ; that being a stable character of their identity , that they are built upon the same lines they were before . so though the same numerical matter were not congested together , to make the same body at the resurrection , yet the stable personality being in the soul , this body that is united with her , and built as it were upon that stable unchanging ground , doth ipso facto become the same body as before ; as it was said to be the temple or city , that is rebuilt upon the same plot of ground again , and in the same lines as before . which is consonant to the generous assertion of that learned knight sr kenelm digby , who i well remember , somewhere in his writings speaks to this sense : that the soul being once devested of her present body , if she had afterwards a body made out of one of the remotest rocks of africk or america ; this body upon vital union with the soul , would be the same numerical body she had before . which is also agreeable to the sense of several considerable philosophers and schoolmen , avenroes , durandus , avicenna and others ; who contend , that individuation is from the form onely , and that the matter and suppositum is individuated from it . doth not this look like the discourse of one who clearly believes the sense of the catholick church concerning the resurrection ? i shall make bold a little to scan it . what he saith of the latin resurgere , i deny not ; eversaque troja resurges , is ovids words ; and res romanae resurgent , livies , but are such resurrections , proper or figurative ? if proper , they must needs import the restitution of the same numerical things ; and not of things like them , or things in their stead . i demand therefore : are the words in the creed , to be understood figuratively , or properly ? i hope not figuratively : this would let the latitudinarians loose to make rare sport with all the articles of our faith ; but if properly , then doth resurrectio necessarily signifie what i before affirmed . sutable whereunto is that of tertullian ( adv . mar. l. 5. ) resurrectionis vocabulum non aliam rem vindicat , quàm quae cecidit . wherefore to the doctors comparisons of a city or temple rebuilt upon the same lines , but of other materials ; i answer : such a city or temple is properly and more truly said not to be the same ( but another city or temple in their rooms ) then to be the same . and if another body be raised again ( for thus repugnantly must i speak to follow the doctor ) instead of that which dyed , it may more truly be said not to be , then to be the same body . suppose the second temple at ierusalem were erected upon the very same lines with the first ; can it properly and truly be said to be solomons temple , and not rather another in its stead ? suppose aelia to have been built upon the same ichnography where ierusalem formerly stood ; hadrian the emperour ( who named it aelia ) would hardly have been convinced by the doctors discourse to believe that this city was properly and truly ierusalem , and not aelia . 2. whereas he saith , the stable personality is in the soul : 't is most true that it could not be the same person after the resurrection , without the same soul , but the question is not concerning the sameness of the soul , but of the body ; and if the person who dyed , consisted of two essential parts , viz. soul and body ; it cannot be the same person after the resurrection , unless it consists of the same two essential parts . 3. to say that a new body ( not of the same materials with the old , but quite other , ) doth , by being at the resurrection united to the soul , become ipso facto the same body as before ; is in all common sense and reason an evident contradiction : for it makes it to be the same , and yet not the same . 4. whether sr kenelm digby ever wrote what the doctor affirms of him , i know not . he cites not the place , but leaves us to trust his memory : which i should the willinglyer do , did i not know how apt the doctor is to forget himself . 5. in making this fancy of his , consonant to the sense of great philosophers and schoolmen ; he abuseth both them and his reader . for the reason he alledgeth , is , because they contend , that individuation is from the form onely , and that the matter and suppositum is individuated by it : but this is far enough from proving what he pretends ; for , the soul being the principal part of the suppositum , it may justly be said to individuate it ; and if we should grant , that the soul is invested at the resurrection with a body new and of quite different materials from that which dyed , there were no doubt in that case , but the individuation were from the soul. but it follows not , that because it individuates that body into which it is then put , that therefore it makes it the same numerical body with that into which it is not then put . upon the doctors hypothesis of another ( which yet he thinks he hath here found a trick to make the same ) bodies being united to the soul at the resurrection , there is no doubt but there emerges an individuum , and that by vertue of the soul thus united ; but is it the very same individuum it was before ? that 's the point in question now . if it be the very same , it must consist of the same essentials , the same body and soul , it did before it dyed : but that it doth not ; for the soul is supposed to individuate another body , and not that which dyed . this fancy therefore is a meer sophism , and would with indignation have been exploded even the pythagorean school it self : for what had their metempsychosis signified , if upon the souls change of bodies , the same individuum had remained ? or how could pythagoras have said , — trojani tempore belli , panthoides euphorbus eram ? — but the doctor annexes a second interpretation of resurrection , and will have it signifie onely vivification , or re-vivification , and thereupon without any more ado pronounces , that the objection from the word resurrectio , is utterly defeated . no haste sir ; it is so far from being utterly defeated , that 't is plainly confirmed by this your interpretation . what i pray , is that which is revived at the resurrection ? is it the soul , or the body ? not the soul , i hope : and if the body be revived , it must be that body which dyed : unless you will have us believe , that another body is revived which never dyed ; and that whatsoever dyed of the body , never lives again . but you will scarce ever prevail with men in their right wits to profess , that the old body is revived , because a new body exactly like it is substituted in its room , and united to the soul of that old body which is the principle of individuation . sect. 6. he produceth certain passages out of his mysterie , to prove that he contradicts not nor decrys the more curious and nice opinion of the schools , in the numerical identity of the body . his first is , the description of the scholastick state of the resurrection , namely , [ that we shall have the same numerical bodies in which we lived here on earth , and that these very bodies , the molds being turned aside , shall start out of the grave . ] to which saith he , i presently subjoyn , this doctrine the atheist very dearly hugs as a pledge , in his bold conceit , of the falseness and vanity of all the other articles of religion . ] then he concludes [ wherein 't is manifest by my inserting in his bold conceit , that i am so far from denying the doctrine of the schools , that i check the atheist for doing so . ] yes , marvellously manifest ! surely those inserted words ( in his bold conceit ) may by very easie and natural construction , refer to them which follow ( of the falseness and vanity of all other articles of religion , ) for 't is a bold conceit in the atheist , to think all other parts of religion vain , though he should esteem this doctrine of the schools so to be . but how heartily the doctor checks his atheist here for his bold conceit against the schoolmen , may be guessed by those words of his in the eighth section of this chapter , [ i decline the averring it to be the same numerical body , in the ordinary sense of numerical according to the more rigid sort of school divines . ] to his next passage he proceeds thus , [ again sect. 7. where speaking of this more punctual position of the schools , i write thus : these and such like are the arguments of those that would overthrow religion upon this advantage , as they deem it : and something they drive at that seems to tend to a perswasion of some kind of incongruity and incredibility in the matter , but it will not all amount to an utter impossibility . ] here again i am so far from rejecting or condemning the opinion of the schools from being altogether untenable , that i intimate , that the advantage that the opposers have is not so great and down-bearing in it self , as in their esteem and conceit ; for i say , ( upon this advantage , as they deem it . ) besides that i suggest , that all the force of their argument against this position is but a tendency , and that a seeming one , toward a perswasion of but some kinde of incongruity and incredibility ; but i flatly deny , that it will at all amount to a real impossibility of the thing . and what is at all possible with god , is with him easie , for as much as he is infinitely omnipotent . ] the result of all this , doth onely afford us another argument against the doctor ; for if the opinion of the schools hath in it no real impossibility ; if the advantage the atheist takes from it be onely imaginary and built on his own conceit : if all the force of his arguments against it amount but to a tendency , ( and that a seeming , not real tendency , ) towards a perswasion of but some kinde of incongruity and incredibility : then 't is evident that the doctor hath no just ground to decline it , unless he can produce something against it out of scripture : for what could be pretended from reason , is presumed to be in the objections he makes the atheist propound ; and they , by his own confession , come in effect to just nothing . but had he been provided of any thing out of scripture for this purpose , i doubt not but we should have heard of it from him in tono tertio . but he proceeds , [ and again in the very last clause of this chapter , i express a special care of reserving the notion of the schools untouched and intire , in these words ( but what i answer , i would be understood to direct to the atheist and infidel , permitting them that already believe the substance , which i have righty stated above , to vary their fancies with what circumstances they please . truly i believe , that in some sense he hath special care to leave to the notion of the schools untouched . indeed he professeth ( as i have noted already ) to decline it . but whether this be out of tenderness , or out of dislike , 't is easie to discover . onely he would seem wonderous kinde , and generously gives us leave , provided we believe the substance , to vary our fancies as we please about the circumstances . and what if he had not vouchsafed thus to permit us ? did our liberty depend upon his permission ? when that appears , we will thank him for it . mean while , i must be bold to note here a piece of the doctors fraudulent art : the point in hand is , whether the same body riseth again ; i mean , numerically the same in the sense of the schools ; the very same it was before it dyed and was consumed in the earth , air , water or elsewhere . now the doctor makes this point no part of the substance of the article touching the resurrection , but onely a circumstance . so that a man may rightly believe whatsoever is substantially and indispensably the sense of that article , though his faith be not determined in this ( as the doctor would have it esteem'd ) circumstantial particular . for though in the account he gave us of the articles substance , sect. 2. he seems to say , that we shall at the resurrection have really the self-same bodies which we had in this life : yet in the fourth section touching the word resurrectio , he blurted out what he truly means by any such expressions ; namely [ that though the same numerical matter be not congested to make the same body at the resurrection ; the stable personality being in the soul , this body that is united with her , doth ipso facto become the same body as before . ] wherefore let a man but believe that at the last day the soul shall be united to a body of the same form and fashion with that which dyed ; and by dr more 's theologie , he believes all the substance of the article concerning the resurrection : for he believes that the same body riseth again , because this new body by being joyned to the soul , becomes ipso facto the very same body which was joyned to it in this life . and let such a man never scruple that this new body is not of the same numerical matter or substance with the old ; for that 's onely circumstance , and no substantial part of the article of the creed . let but the doctor have a patent thus to interpret the creed ; and i see not but he may soon interpret away the whole truth and substance of the christian faith. yet in his conclusion of this 6 section he doubts not to say [ this is enough to clear me from all suspicion of heterodoxness in point of the resurrection : and it would be but superfluous farther to alledge how expressly i declare ( chap. 7. sect . 2. ) that i do not deny the possibility of the same numerical body , no not in the most strict though needless meaning of the schools . ] i believe the ingenuous reader will scarce be of his opinion , that what he hath hitherto said , is enough to clear him . but why do i call it an opinion ? when in the style of it , it is a definitive sentence passed by himself for his own justification ; and that ( which is the sport of it ) before he hath so much as set down the objection made against his heterodoxness in this point ; much less applied his answer to it , for this he does not till he comes to his 7th section of this chapter . but if the doctor be not heterodox in this point ; how shall we maintain the holy fathers of the church to be orthodox ? take a specimen of their judgements . s. iren. l. 5. c. 13. in quibus ( vidue filius & lazarus ) resurrexerint corporibus ? in iisdem scilicet in quibus & mortui fuerant : si enim non in iisdem ipsis , nec iidem ipsi qui mortui erant , resurrexerunt . and a little after : quod est humilitatis corpus quod transfiguravit dominus corfirmatum corpori gloriae suae ? manifestum est quoniam corpus quod cst caro , quod & humiliatur cadens in terrâ . tertul. lib. 5. adv . mar. si carnis resurrectionem negantes retundit apostolus , utique adversus illos tuetur , quod illi negabant , carnis scilicet resurrectionem : and again corpus est quod amittit animam , & amittendo fit mortuum : ita mortui vocabulum corpori competit : porro si resurrectio mortui est , mortuum autem non aliud est quàm corpus , corporis erit resurrectio . — surgere potest dici & quod omnino non cecidit , quod semper retro jacuit : resurgere autem non est nisi ejus quod cecidit . and lib. de resurrect . praecipit , cum potius timendum qui corpus & animam occidat in gehennam , id est , dominum solum ; non qui corpus occidant , animae autem nihil nocere possunt , id est humanas potestates . adeo hic & anima immortalis natur a recognoscitur , quae non possit occidi ab hominibus ; & carnis esse mortalitatem cujus sit occisio : atque ita resurrectionem quoque mortuorum carnis esse , quae in gehennam nisi resuscitata non poterit occidi . theodoret heret . fab . l. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again upon those words of the apostle ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . s. epiphanius in ancorat ; sect . 92. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and heres . 64. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s. chrys. de resur . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s. jerom in his epist. to pamach . quoniam spiritus carnem & ossa non habet , sicut me videtis habere : & propriè ad thomam : infer digitum tuum in manus meas , & manum tuam in latus meum , & noli esse incredulus , sed fidelis . sic & nos post resurrectionem , eadem habebimus membra quibus nunc utimur , easdem carnes , & sanguinem & ossa . i might be infinite in citations of this kinde out of the fathers : but these may suffice . and whether theirs , or dr mores judgement in this point , be more venerable , i leave to the christian reader to resolve . for what he saies it would be superfluous to alledge out of his 7th chapter sect . 2. i have again perused that section ; and all i finde looking this way , are these only words [ the very point and sting of this scoff against the conflagration , is also a presumptuous mistake , as well as that against the resurrection , though i deny the possibility of neither ] this is short of what he points us to . but his words immediately there preceding , in the close of the first section are these : [ we having plainly shewed , that the mystery ( of the resurrection ) implies nothing more then this , that the same individual persons shall be revivificated body and soul , and made happy with eternal life . but the same individual person , does not involve any necessity of the same numerical body ; as hath been shewn at large . ] by which it is not difficult to discover what his judgement is concerning the resurrection of the same numerical body ; that is , as i and any man understands , one and the same body . you see he here professeth that the same individual person involves no necessity of the same numerical body ; and in the forementioned passage he terms the meaning of the schools , a needless meaning ; if it be with him , as he affirms first and last , needless and of no necessity , then he affirms that it is not , nor ought to be held any point of faith , that one and the same body shall rise again . touching his saying that the resurrection implies that body and soul shall be made happy with eternal life : i must minde him that he makes very bold with christ , who teaches us that the resurrection is the way to misery , as well as to happiness , s. iohn 5. 28 , 29. all that are in the graves shall hear his voice , and shall come forth , they that have done good , unto the resurrection of life , and they that have done evil , unto the resurrection of condemnation . after the doctor hath made this long prefacing flourish , he now at length is pleased to set down the second objection , which is this : he faith , [ that it cannot be proved out of scripture , that the same body shall rise again from the grave . this takes away the resurrection of the body : for this cannot be , except the same body rise again ] then he adds the quotation of the place from whence this objection is taken , is here omitted : but i question not but that it aims at that passage chap. 4. sect . 3. book . 6. which runs thus : i answer farther as concerning scripture it self , that i dare challenge him to produce any place of scripture , out of which he can make it appear , that the mystery of the resurrection , implies the resuscitation of the same numerical body . the most pregnant of all , is iob 19. which later interpreters are now so wise as not to understand at all of the resurrection . the 1 cor. 15. that chapter is so far from asserting this curiosity , that it plainly saith , it is not the same body , but that as god gives to the blades of corn grain quite distinct from that which was sown , so at the resurrection he will give the soul a body quite different from that which was buried ; as different as a spiritual body is from a natural body or an heavenly from an earthly . ] first i desire the reader to take notice that this last clause ( as different as a spiritual body is from a natural body , or an heavenly from an earthly ) is not in his mystery , but here demurely thrust in by the doctor ; he knows why . touching the place in iob , and the wise interpreters who understand it not at all of the resurrection ; he confesses sect . 9. that in that speech he had an eye to hugo grotius his gloss upon the text . he is all the interpreters he is pleased to mention : yet that very hugo grotius is the man , whom in his interpretation of the 13th and 17th of the apocalpys , the dr ( in his late book of antichristianism ) ( extremely vilifies : for example , lib. 2. cap. 3 sect . 1. he saith [ that grotius his expositions of these chapters , are harsh and unapplicable ; and that he hath left the plain road , and rushed through hedge and ditch , and pull'd up all fences , to gather a nosegay of flours that both smell ill , and immediately wither in his hand in the very gathering of them . ] yet though grotius be an interpreter that can leave the plain road ( as indeed he does upon this place of iob ) yea and behave himself in his comments like a man right down frantick : the doctor to serve his own turn , and bolster up his own innovating fancy , can put him in the balance against all ancient interpreters . now against grotius his authority in this point , i offer not onely the ancients ( for example s. ierom , who in his epistle to paulinus speaks thus of iob , resurrectionem corporum sic prephetat , ut nullus de eâ vel manifestius vel cautius scripserit . scio , inquit quod redemptor meus vivit & in novissimo die , &c. where he repeats this whole place . also in his epistle to pammachius having set down the text , he subjoyns : quid hâc prophetiâ manifestius ? nullus tam apertè post christum , quàm ille ante christum de resurrectione loquitur . also s. august . de civit. dei. l. 22. c. 29. ruffinus in symbolum ; with origen , philippus presbyter , s. gregory the great , & venerab . bede , upon the place : but after them . aquinas , lyra , hugo card. munsterus , castalio , clarius , codurcus , dionys. carthusianus , borrhaeus , oecolampadius , brentius , pellicanus , osiander ; and , that i tell them not by the clock , one for all the moderns , the most learned and judicious bp. of winchester bp. andrews . nay mercerus himself , though he open'd grotius the way to his opinion , yet honestly confesses in his comment upon iob , that nostri fere omnestam veteres quàm recentiores hunc versiculum cum duobus sequentibus ad resurrectionem referunt , quam hoc loco iob astruit . here 's almost all , both old and new , of the christian commentatours granted us . besides , the church of england , in her office of burial , useth those words of iob , as meant of the resurrection : though the doctor in his 9th section endeavours to evade her authority , by making those expressions bear onely a type and similitude of our rising again : not considering that they who thus divert this famous text from the antient interpretation to their own new fancies , not onely take from our church one of the most ancient and venerable proofs of the resurrection , but also of our redeemers incarnation , whom iob saith he shall see with his eyes , and not another . for matter of authority then we have abundantly enough against what the doctor produces . consider we therefore grotius his reasons for his interpretation , as the doctor cites him [ his gloss upon the text scio quod redemptermeus vivit , &c. is this : haec verba , & quae sequuntur , iudaei nunquam ad resurrectionem retulere , cùm tamen omnia rimentur quae aliquaam in speciem eò trahi possunt . ] this is first but a negative argument ; if it were true : that it is not true , may appear by mercerus ( whom in this question me thinks the doctor might trust ) who upon the place saith thus : ( quòd side resurrectione futurâ hic loqueretur iob , non erant haud dubiè id praetermissuri hebraei qui & ipsi● resurrectionem credunt . at ne unum quidem ex sex aut septem hebraeorum commentariis invenies qui eò referat ) this implies that though there be not one of six or seven comments of the jews which thus apply it ; yet some few there are who do and this is contrary to grotius his assertion , that iudaei nunquam ad resurrectionem retulere . but grotius goes on [ christiani non pauci eo sunt usi 〈◊〉 probandam resurrectionis fidem ; sed ut id facerent , coact●…sunt in versionibus suis multum ab hebraeo discedere ; ut notatum mercero , aliisque . hebraea sic sonant : scio ego redemptorem meum vivere , & illum postremò staturum in campe●… etiamsi non pellem tantùm meam , sed & hoc ( nempe arvina●… quae sub pelle est ) consumerent ( morbi scilicet ) in carne tamu●… meâ videbo deum , ( i. propitium experiar ) deus redempta dicitur quia pios ex multis malis liberat . and presently after postremum in campo stare , est victoris . sic deum dicit victo rem fore adversariorum suorum : neque verò ei esse impossibile corpus ejus putredine prope exesum restituere in priorem formam ; quod & fecit deus . ] one would have expected here from grotius a most punctual version of the hebrew ; but such it is not in the 26th ver●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being exactly rendred , sound in latin thus ( et postquam pellem meam contriverint hanc ) which ●… arias montanus his version : with which if we compare tha●… of grotius ( etiamsi non pellem tantùm meam , sed & hoc consumerent ) it is obvious to see that he himself doth multum 〈◊〉 hebraeo discedere . indeed let montanus his translation of the 25 , 26 , 27. verses ( which is the whole place in controversie be examined , and it will appear a close and exact translation : and yet by that version of his , the place may very aptly be understood of the resurrection : so little need they who thus understand it , be coacti ( as grotius would have us believe ) in versionibus suis multum ab hebraeo discedere . lastly , grotius his interposition of several words , which certainly are not in the hebrew , to make out his sense ; look back something unhandsomely upon his premised words , hebraea sic sonant . now for the 1 cor. 15. the doctor affirms it to be far from asserting this curiosity . the point was , the rising of the same body : this he gravely calls a curiosity : and thereby again prompts us to conjecture what is his bosom sense of the article of the resurrection . nay he pronounces it to be so far from asserting it ; that it plainly saith it is not the same body . if s. paul saith so , and saith it plainly ; how dares the doctor say plainly ( as he often doth , though in a fraudulent sense ) ( that it is the same body ? but his saying so , is in other places : and he can take the liberty to say one thing in one place , and the contrary in another . in this place he makes the apostle say that god will give the soul a body quite different from that which was buried , as he gives the blades of corn , grains quite different from that which was sown . and hereby he makes s. paul compare not onely the body to the grain , but also the soul to the blade . yet bate him this ridiculous boldness with the apost'e : his whole comment upon the text , forceth the comparison beyond the due bounds : the words are these sect . 37. [ that which thou sowest , thou sowest not that body that shall be , but bare grain , &c. ] if this be strictly to be taken , it will necessarily follow , that the body of man sown in the earth , shall not be , that is , shall not rise again : but this cannot be the apostles meaning ; for this he saith sect . 44. [ it is sown a natural body , it is raised a spiritual body ] raised therefore again it is . his scope evidently is this : to make the corinths understand that by virtue of the resurrection our bodys shall of animal become spiritual ; of corruptible and mortal , incorruptible and immortal : for this cleerly appears by the sequel of his discourse . to facilitate this , he premises a simile , and tells them , that in sowing of grain , they sow not the body that shall be , but , for example 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bare grain of wheat or other corn , this seed comes not up again bare corn ( for there lies the stress of the simile ) but in another condition , clothed by god with all the furniture and ornament of the spica . yet the apostle adds that it hath still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; god gives it its own body ; wheat comes up wheat , and rie , rie . semblably when mans body is buried , 't is not the body that shall be ; for 't is sown an animal , corruptible , mortal body : but at the resurrection god makes it a spiritual , incorruptible , immortal body ; and gives to every man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 still , his own body ; his own , though refined and spiritualized . and thus far the simile fairly holds , and being but a simile , must not be pressed in all respects as if it were a mathematical parallel . for if the doctor will thus urge it , he must make it appear , how corn is sown in corruption , and comes up in incorruption : for so also is the resurrection of the dead , v. 42 , which also , will force him to grant , that corn comes up incorruptible , supposing the simile were strictly to be pressed in every particular . all therefore that can be proved from hence , is , that mans body at the resurrection is not the same in condition and qualities that it was when it dyed , though it be numerically the same in kinde and substance . besides , the doctor makes bold to affirm , in the apostles name , that , of the body of man ( viz. it is not the same body : ( he should have said , it is not that body that shall be ) which the apostle speaks of the body of grain : and which he brings not as a perfect parallel , to demonstrate , but as a simile to illustrate ; according as i have noted above . now therefore i return to his challenge , which was this : [ i dare challenge him to produce any place of scripture , out of which he can make it appear , that the mysterie of the resurrection implies the resuscitation of the same numerical body . ] the challenge , as daring as it is , i lay hold of , though not made to me : and ( besides what i have said already in asserting the place in iob , ) could well and safely enough answer it in st ieroms words , in his comment upon ezekiel , chap. 37. where speaking of the resurrection of the body ( and he understood the same numerical body ) he saith : ( scimus testimonia in quibus nulla sit dubitatio , in scripturis sanctis reperiri . ut est illud jobi , suscitabis pellem meam quae ista sustinet . et in daniele , multi qui dermiunt in terrae pulvere resurgent , isti in vitam aeternam , & isti in opprobrium & confusionem aeternam . et in evangelio : nolite timere eos qui corpus interficiunt , animam autem non possunt occidere ; timete autem eum magis qui potest & animam & corpus perdere in gehennam . et apostolus paulus : qui suscitavit iesum christum à mortuis , vivificabit mortalia vestra corpora propter inhabitantem spiritum ejus in vobis . et multa alia . ) so far st ierom , and far enough to gravel our confident doctor . i might add that signal place ( which i have formerly mentioned ) st io. 5. 28 , 29. ( all that are in the graves shall hear his voice , and shall come forth ; they that have done good , to the resurrection of life , and they that have done evil , to the resurrection of condemnation . ) is not this text plain ? or can the doctor tell us what can be plainer ? if all who are in their graves , shall come forth at the last day ; then doth the mysterie of the resurrection imply the resuscitation of the same numerical bodies : namely , of those very bodies which were interred in those graves : but i will rather insist upon 1 cor. 15. that very chapter , which , if you will credit the doctor , plainly saith , it is not the same body : consider therefore the 53. v. ( this corruptible , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , must put on incorruption ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this mortal must put on immortality . ) those words , this corruptible , and this mortal , ( for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both places , makes them determinative and emphatical , ) must be meant of that individual numerical body which shall dye , or be changed . but this numerical body shall put on incorruption and immortality ; that is , shall be invested with those modifications , instead of corruption and mortality . therefore this numerical body , after the resurrection or change , must needs be the same numerical body that it was before . else this corruptible , and this mortal , cannot truly be said to put on incorruption and immortality , if the body it self in its individual substance be another as well as the array . sect. 8. he saith , [ wherefore to this objection , i now briefly and particularly answer ; first , that it is not of faith to believe ( a pretty phrase if you mark it : but i guess his meaning ) that every body that is said to rise at the last day , should rise out of the grave ; since all bodies had not burial . ] will the doctor yield , concerning such bodies as had burial ? if not , what is this answer but an impertinency ? indeed he was conscious , and therefore presently waves it himself ; and thus proceeds : [ secondly therefore i say , that i do not affirm , that it cannot be proved out of scripture , that the same body shall rise again , but the same numerical body : for i acknowledge that would take away the resurrection indeed , if the body that is said to rise , were not in a very due sense the same . and i think it is very duly the same , if it be acknowledged as much the same with the body that was buryed , as that body was with it self during this terrestrial life . which i do freely acknowledge it to be , though i decline the averring it to be the same numerical body , in the ordinary sense of numerical , according to the more rigid sort of school divines . ] this is his main answer . now it had been but fair , if mentioning the schoolmens notion of numerical body , and making it his fence so often as he doth , he would at length have told us , what that notion is , and how the rigider and the softer sort of school divines differ about it . but he was shie of exposing himself more openly to the lash . that notion , ( as i have noted already ) cannot amount to more then this : that one and the self same body that dyed , shall really and truly rise again ; and if it doth not so rise , i have proved that there cannot truly be a resurrection of the dead . it is therefore a vain doff to pretend , that he onely declines the rigid sense of the schools . yea , but he grants the body shall be as much the same , as it was with it self during this terrestrial life . and what would you more ? so much more , as would amount to plain and ingenuous dealing : for i question not but this is a trick , and a ready out-let when need shall require ; by the help of which he may comfort his proselytes , and tell them , they need not boggle or be troubled at this his seeming concession , which he meant but as a blinde , wherewith to fool such rigid men as the objector ; for they must remember , that the body in this life is often changed , and between daily spending and repairing , is no more the same in a few years , then that ship which was so often mended and patched , that none of her first materials were left . wherefore to grant , that the body at the resurrection is as much the same with that which dyed , as that was with it self in this life : is in effect , to grant no sameness at all . wherefore to drive him from this starting hole , first i demand of him , whether his own body be numerically one and the same to day , that it was yesterday ? i easily imagine he will not affirm that he hath every day a new body numerically distinct from the former . how many weeks then , or moneths , or years is it since he had not the very same body which he now wears ? i suppose his answer will be , that the change was made by such insensible degrees , that the precise time when it was finished cannot be named ; yet nevertheless , sure he is , that in the decurse of time , his body is so changed , that it remains not numerically the same it was before . here therefore it will be convenient , to consider the condition of a still-decaying still-renewing body , and what is the true numerical identity of it . some things naturally persist in their beings without capacity of decay , and therefore need not the help of any reparation : such we suppose angels , and the souls of men to be . other things are made by the creatour , in a condition subject to spending and wasting , so as it is requisite to their continuance , that they be supplyed and maintained by nutriment . whence , as the nature of angels and souls of men is permanent , so the nature of these things is fluent ; and it is truly said of man in respect of his body , that he never continues in one stay : for this mutability is sutable to his very nature . hereupon it follows , that the identity of the body may in this corruptible estate well consist with , nay , doth properly include in it this fluency ; no less then the identity of the soul includes in it constant permanency . nor can the body cast off this corruptibility or mutability , till by the resurrection it puts on incorruption as well as immortality , and becomes fixed in an undecaying consistence . for any one therefore to infer , that the body continueth not the very same all the life long , because all the life long it spends and is anew repaired ; is to infer , that it is not the very same body , because it perfists in a condition proper to its nature , whilst a natural and not yet a spiritual body . if then it be the same fluent creature all the life long ; it must be numerically the same : seeing the identity of any singular thing can be no other then numerical ; but it is all the life long the same fluent creature , and the individual body of one and the same man : whereby it is apparent , that during this terrestrail life ( as the doctor speaks ) it is the same , yea , and numerically the same with it self . but i argue further . in what age , condition or stature the body shall at the last day be raised , i pretend not to define . but certain it is , that it must be raised in some one age , condition and stature , as it shall seem good to god almighty . let the doctor now ingenuously tell us , whether he believes that the body so raised shall be at the resurrection , as much the same body that dyed , as that body was the same with it self in this life , whilst it was actually in that very age , condition and stature in which the raised body appears . for example , suppose the doctors body at the resurrection be just such ( bating imperfections of distempers , and the like ) as it was at his age of 30 years ; shall that revived body be as much the same with that which the doctor wore at his age of 30 years , as the body which at that time he wore was then the same with it self ? surely it was then numerically the same with it self , in the strictest school sense of numerical which is imaginable . wherefore the doctors specious acknowledging it to be as much the same body , as that body was the same with it self , during this terrestrial life ; is pitifully vain , if he denys the body to be truly and numerically the same body all this life long : and much more , if he denys the raised body to be most perfectly and numerically the same ( accidental imperfections , corruptibility , and mortality excepted , ) with that which the body was in this life at that age , and in that condition and stature in which that raised body shall happen to be restored . but all this while , what he hath alledged in this his second answer , is new ; nor doth he pretend those words to have been in his mysterie , as they ought to have been , if they must serve for his apologie . in the progress therefore of this 8th section he would have us think , that he had written in his mysterie sterie what is tantamount ; and this it is : [ that the same men that dye and are buryed , shall as truly appear in their own persons at the day of judgement , as if those bodies that were interred should be presently actuated by their souls again , and should start out of their graves . and to give an instance , they shall be as truly the same persons , as lazarus when he rose body and soul out of the grave after he had lien there four daies together . and i think lazarus was sufficiently the same both soul and body . ] yes he was so ; and numerically the same : which i pray good doctor take notice of ; and withall , of your own contradiction : you will not grant , that the bodies at the resurrection shall in the schools strict sense , be numerically the same with those in this life : yet you affirm , that the same persons shall as truly rise as lazarus , when he rose body and soul : and that was in as strict a sense numerically the same , as the schoolmen can possibly imagine . but now i consider it again , i doubt not but the doctor smiles at my charging him here with contradiction : though i think most readers would have done the same . the truth is , antiquum obtinet ; his concession which at first blush seems frank and ingenuous , is but a demure piece of fraud . first , he instances here , not in all that dyed , but in all that dye and are buryed . this was the very thing he cavilled at in his first answer : but here it is for his purpose to use it ; that his pretence of holding that men shall be as truly the same persons at the resurrection , as was lazarus when raised body and soul from the grave ; might be glibly swallowed , and thereupon he be thought to have granted sufficient concerning the resurrection of the same body . secondly , he saith ( those men shall as truly appear in their own persons at the day of judgement . ) he saith not in their own bodies . nay he intimates the contrary , by adding ( as if those bodies that were interred , should presently be actuated by their souls again , and should start out of their graves . ) as if they should , is in plain english , that they shall not ; for to say , those men shall as truly appear in their own persons , as if those bodies that were interred , should be reactuated with their souls , &c. doth not acknowledge ( but rather deny ) that those bodies which were interred , shall either presently , or ever at all , be actuated by their souls again in the resurrection . what is his meaning then , you will say , in affirming that they shall appear in their own persons ? i will tell you ; and i must thank himself , for giving me the scent by which i smell it out , in what he delivered before , in his 4th section . there he informs us , that [ though the same numerical matter were not congested together to make the same body at the resurrection ; the stable personality being in the soul , this body that is united with her , and built as it were upon that stable and unchanging ground , doth ipso facto become the same body as before . ] thus you see how in the doctors theologie , men may at the resurrection be the same persons , and as truly consisting of the same body and soul as was lazarus when raised from his grave ; and yet they may have other bodies united to their souls , then those which dyed and were buryed ; because those other bodies , by vertue of their union to the souls ( in which is the stable personality ) ipso facto become the same bodies as before . in his 10th sect. he finally pleads thus for what he wrote in his mystery , [ it was necessary for my designe , who to the philosopher avow my religion to be rational , not to make my self look like a fool to him to whom i pretend my self so rigid an adherer to reason , by swallowing down needlesly such things , as i can finde neither faith nor reason to require of me . ] i should be glad to hear ( for as yet i cannot ) of any one philosopher whom this doctor hath converted ; but that he hath perverted many christians , is too true , or he is grosly slandered . suppose that what he saith , were necessary for his designe in that book of his mysterie : yet i cannot see what necessity he had in this apologie ( which he makes not to unbelieving philosophers , but to catholick christians ) to contradict the belief of the catholick church ; and to profess ( touching the perfect numerical identity of the body at the resurrection ) that it is needless to swallow it ; and that neither faith nor reason require it of him . not faith : so he denies what i noted and proved above , that this point is necessarily included in the creed . not reason ; though it be a contradiction to say , that the same singular body ( for of such is the question ) riseth again , and yet not the body most truly and numerically the same that dyed . the truth is , there was all the reason in the world , that even in dealing with his philosopher , he should plainly have owned and asserted this point : for no philosopher who enjoys the use of his reason , can ever imagine the resurrection of the dead body to be possible ; unless the body raised , be supposed to be one and the very same with that which dyed . yet the doctor ( if you will believe him ) had he not done as he did , thinks he should have made himself look like a fool to his philosopher . what he hath now made himself look like , both to philosophers and christians who shall consider these passages , i forbear to say ; and shall rather advise him ( seeing he is so jealous in this point , of making himself seem a fool to philosophers ) to remember , that the foolishness of the christian faith , is wiser then the gravest philosophy ; and that it will be found at last , that all innovations in any belief of any article of our creed , is the short reasoning of unreasonable men . but his very last words are these : [ for my own part i doubt not , according to my private thoughts , but there will be a recollection of as much of all that corporeal substance we wore in this life , as will be requisite to make our bodies again the same . ] and what is this to the objection ? what are his private thoughts he tells us of now , to what he publickly delivered in his mysterie some years since ? is there any such thing there , as he seems to profess here ? if so , then these were not his private thoughts at the writing of his apologie , but published to the world with his mysterie : if not , his apologie here is insignificant , unless he maintains and makes good what he wrote there , ( which he neither hath , nor can , ) or else retract both that there , and a good confident word in his preface here , namely , that he doth demonstrate in his apologie , that he hath committed no errour in what he hath written before . indeed this his last concession bears a shew of much more then he hath hitherto granted ; and may perhaps by some be thought a sufficient profession . but if it be sincerely said , and be sound and catholick , why without more ado had we it not at first ? why spared he not those prolix needless discourses in this chapter , to assert the integrity of his belief in this point ? for my part , according to my private thoughts , i doubt all is not right . latet anguìs in herba : and i am the rather inclined to this jealousie , because upon narrower examination of the words , i finde them truly capable of such a sense , as shall not in the least signifie what in their outside they may seem to carry , namely , that of the corporeal substance we wore in this life , there shall be a recollection sufficient to make our bodies again the same they were before they dyed : but on the contrary , shall import , that not any parts at all of our former corporeal substance , shall need to be recollected at the resurrection . for the wary doctor hath in this specious concession contrived a trap-door by which he may at his pleasure give us the slip ; and satisfie his disciples , that he hath said nothing here , but what is consistent enough with the principle they wot of . that trap-door lies in those words , ( as will be requisite , ) for it is evident by what i have noted above , that the doctors opinion is , that no recollection of the corporeal substance ( or any parts of it ) which we wore about us in this life , is requisite to make our bodies again the same : seeing stable personality proceeds from the soul , and ( to use his own words , sect. 4. ) though the same numerical matter be not congested together to make the same body at the resurrection , yet the body that is united with her , doth ipso facto become the same body as before . whereas therefore he grants , that as much of the corporeal substance as will be requisite to make our bodies again the same , shall be recollected : he grants nothing at all to the purpose , since his declared judgement in this very chapter is , that no such recollected substance will be requisite . nevertheless , in the front of the next chapter he bravely pronounceth , [ we have , i hope , by this time produced more then enough , in satisfaction to the second objection . ] more then enough indeed ; but whether satisfactorily to the objection , the doctor must not be judge ; no more will i ; but leave it to the reader . upon chap. v. touching the third , fourth , and fifth objections . without any preface ( and we are much beholden to him for that kindness ( he sets down the third objection thus : object . 3. he makes episcopacy a faction , and so against gods word , praef. sect. 19. to this he answers , first [ it is a short objection , but a very smart one ( were it true ) and plainly contradictious to several passages in my preface . ] suppose that several passages in his preface did contradict this ; yet that argues not but what is here objected may be true : for contradictions are no news in this doctors writings : as hath , and shall farther appear . but he proceeds : [ for in the 21th sect. i write thus : that episcopacy simply in it self , is not antichristian . ] excellent ! the doctor hath notions of antichristianism by himself , as may appear by his mysterie of iniquity . and in what sense he will here have antichristianism understood , if he be put to a pinch , is uncertain . however , by the way , episcopacy is very much beholden to him for pronouncing it to be not antichristian ; nay , not simply and in it self antichristian . and because he hath pronounced a difficult point , and of great consequence , he goeth on to prove it . the summe of his proof is : [ because it was in use in the most pure times of the church , when she was most pure and exactly symmetral . ] by which argument he ought positively to have pronounced it to be simply and in its self christian. but this would have proved a trouble some block in the way of what follows in that preface , and is here repeated by him as a second step of his answer , viz. [ that upon an account of reason , and of the nature of the thing it self , episcopacy joyned with presbytery , is better then presbytery alone . ] why saith he not , that episcopacy alone , is better then presbytery alone ; and better then presbytery joyned with episcopacy : if he would not be by some understood to prefer presbytery ? besides , who ever heard of that hodgpodge which the doctor here commends : namely , the government episcopal , and the government presbyterian , ( which are repugnant the one to the other ) jumbled into one government ? yet this thesis concerning his chimaera , to wit , that ( episcopacy joyned with presbytery , is better then presbytery alone , ) he goes on to prove at large in his preface ; and right tediously repeats it here in his apologie . which done , he crows thus , [ if any one hath any thing to say more material for episcopacy , then this , let him speak . ] so that if you will believe doctor more , he presumes , that no mortal man can produce any thing more material for episcopacy , then to prove , first , that it is not simply and in it self antichristian . secondly , that if joyned with presbytery , it is better then presbytery alone . his third step is in these words , [ lastly , at the close of sect. 22. i do expresly declare , that there is not any effectualler means imaginable , to make the people believe in good earnest , that religion is worth the looking after , then to finde themselves looked after so carefully and affectionately in reference to religion , by persons of so honourable rank and quality . ] in that section of his preface , he speaks of the ample and honourable revenues of a bishop ; and then gives a large character of high personal sanctity in him : after which , he closeth with those words before cited . but the doctor may please to know , that this discourse comes not home to episcopacy , i mean , to the order and government it self . for episcopacy is episcopacy , though it be not adorned with ample honours and revenues ; yea , though those who are admitted into it , happen to be persons no waies admirable for vertue and holiness of life . if therefore he asserts and magnifies a bishop , onely as he is a person of honour and of vertue ; he will not be seen at all to acknowledge any single reverence due to his office , and him , as he is a bishop , which is very wisely done . besides , suppose presbytery erected and publickly professed , may not many of the elders be persons of honourable rank and quality , and of ample estates ? and would not the people be highly affected , to finde themselves taken care for in reference to religion , by the chief burgers , the justice , the lord of the manour , the knight , the good lord or earl ? wherefore the doctors arguing for episcopacy upon such accounts as those , will but make presbyterians smile . well , but for all this , he will needs conclude this first section of this chapter , with this affirmation , [ all which passages ( viz. the three i have noted ) are perfectly contradictious , to the charge this third objection lays against me . ] contradictious ! and perfectly contradictious ! is it not strange , a man who trades so much in contradictions , should mistake other commodities for that ware ; and no better understand what passages are perfectly contradictious ? the words in the objection are , ( he makes episcopacy a faction . ) of his three passages , the summe of the first is , ( episcopacy simply is it self is not antichristian . ) doth this contradict , and that perfectly the words of the objection ? if so , then by no means they can be both true . but i am of opinion , that the doctor will grant me , that episcopacy may be a faction , though it be not simply and in it self antichristian . what thinks he of calvinism , arminianism , presbytery ? are none of these factions ? if any one of them be ( and that all of them are so , i can force the doctor out of his own writings to confess . ) i demand , whether it be simply and in it self antichristian ? if he dares affirm this , how comes it to pass , that he discovered not the mystery of antichristianism ( against-which he thunders in his late book ) in that faction ? his second passage is ( that episcopacy joyned with presbytery , is better then presbytery alone . ) compare this with the objection , ( he makes episcopacy a faction : ) are these two perfectly contradictious ? though the joyning episcopacy with presbytery , should make it better then presbytery alone . still for all this , ( if nothing else hinders ) it may be a faction , namely , one faction made up of two . suppose presbytery joyned with independency ( which are as capable of being jumbled together , as episcopacy and presbytery , ) be better then independency alone ; that presbytery will still be but an augmented faction . his third passage is so far from being contradictious to the objection , that all the horses in the town cannot draw it near being so . for it respects not episcopacy it self , but such a particular bishop as the doctor characters ; and such an one as perhaps can no where be found . but after all this , i must minde him , that though these his passages had indeed been perfectly contradictious to the objection ; yet had they not been any answer to it , for the objection was not founded upon them , ( as he well knows ) but upon another passage , which shall presently come in play . and though i should grant him , that he speaks right in one part of his book ; yet that justifies not what he speaks wrong in another , but onely manifests his own contradictions . in his 2 sect. he proceeds to the place out of which the objection was raised : which having propounded with more appertinences then needed , he makes this jolly challenge [ now let any one judge whether i call episcopacy a faction or no ] content doctor ; let any one judge , provided he hath but the use of common sense and reason . these are your words , in the preface to your mystery , upon which the objection was built : [ every faction will be content to be millenists ( a pretty piece of presumption by the way , that all the parties he afterward recites , will swallow his millenian opinion ) upon condition that christ may reign after their way or mode : that is , in calvinism , in arminianism , in papism , in anabaptism , in quakerism , in presbytery , in episcopacy , in independency , and the like ] is it not plain , that having named faction as the general , he descends to enumerate particulars ; and among them , counts episcopacy ? if this be not to call episcopacy a faction what is ? indeed he offers at an evasion ; which yet amounts onely to dignum patellâ operculum . first he saith [ he propounds not all those ways as false and illegitimate ] the more shame his : for if he counts them not all illegitimate , why did he muster them all under the title of faction ? for whatsoever is faction , is doubtless illegitimate . besides , the objection was , that he called episcopacy a faction : and whether he counts all those ways false and illegitimate , the objector regards not : it 's episcopacy onely on which he pitched . but that he did not propound all these ways , as such , he would thus prove [ since those that do so apparently contradict one another , as calvinism and arminianism , episcopacy , presbytery and independency ; some of them must be true . as either calvinism or arminianism , in such points as they contradict one another , must be true . and so of these ways of government , some of them must be right : for it is intolerable wrong to have the church destitute of all government ] if some of them must be right , i demand again , what made him presume to brand them all with the name of faction ? but his way of arguing here , is wretchedly fallacious : for it follows not , that some of these ways which apparently contradict one another , must therefore be true or right . do not independency and presbytery apparently contradict one another in the point of government . is therefore one of them true and right ? had he reckoned up all sorts of government , he might plausibly have urged , that some one of them must be right and true : but he knows his enumeration is not complete ; and therefore he closeth up his list with those words [ and the like . ] nor will his next clause ( as either calvinism or arminianism , in such points as they contradict one another , must be true ] serve his turn . for 1. though some points in one of those parties may be true ; yet others may be false : and so that party , in the complex , not be true . 2. the doctor , according to his wont , slips from the question : for the question is not of any particular points of doctrine in this or that sect ; but of the whole sect it self , and that chiefly in relation to discipline and government : and this he must needs grant me , or else recall his last clause ( for it is intolerable wrong to have the church destitute of all government . ) now he that enumerates sundry kinds of government , must not merely for so doing ( especially when into the bargain he terms them factions ) be thought to hold any one of them to be right ; because it 's possible that all that he reckons up , may be wrong . nor , in case any one of them so enumerated , happen to be indeed the right ; does it follow that he appears to believe it so to be ; unless , having made his enumeration , he accordingly declares his judgement about that particular : which how far dr more was from doing , let the place in question speak . it is true in the beginning of the next ( the 3d ) section , he saith ( he hath already affirmed episcopacy to be in the number of good things ) but where did he affirm this ? in his preface to his mystery ? why then does he not give us some inkling of the place ? i confess in his apology , in the foregoing section , something he saith whence it may be collected that he there supposes episcopacy to be a good thing : but he knows the objection was never made against his apology . to come therefore to his next pretence ; which follows in the 3d section and runs thus [ this is all that can be elicited out of this paragraph ( he means the 19th section of his preface , to which the objection relates ) touching episcopacy ; not that it is a faction , but that it may be factiously and partially managed ; that is , unmeasurably , and disproportionably prized , ( as this paragraph imports ) as if the whole millenian happiness consisted in episcopacy : that is to say , that people may so dote upon one good thing , that they may be dead to , and careless of the flourishing of all the rest , and set up their staff in that one . which though it were episcopacy it self , it would be a factious and partial affection , and would fall short of the end of the gospel , which does equally aim at the cherishing of all things that are essentially and indispensably christian , such as i have enumerated in this paragraph in my description of the happy ages to come . ] thy patience good reader , whilst i survey these extravagant impertinent lines . still the doctor is at his old trick , his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and slinks from the point in hand . the question is not , whether out of that paragraph it may be elicited that episcopacy is a faction : but whether the doctor calls it so or no , in that paragraph ; and this , by his favour , may be elicited out of it . 2. episcopacy , as such , denotes nothing less then partial or factious management : but the doctor in that paragraph speaks of episcopacy , as such , namely , as different from presbytery , independency , &c. how then can he here pretend , that he meant onely the factious management of it ? besides ; is it not worthily said , and doctor like , that the factious management of episcopacy , is episcopacy ? 3. that he saith it may be immeasurably and disproportionally prized ; that is , in his language , factiously ; would be well considered : for peribit sorex indicio suo . if you will trust himself for his meaning , it 's this [ that people may so dote upon one good thing , that they may be dead and careless of the flourishing of all the rest , &c. ] as is before cited . and what , in gods name , is all this ad rem ? he is here speaking of episcopacy as a government of the church ; and he would have us think that he believes now , and did believe when he wrote that preface , that this is the right and true government ; and that therefore though in his preface it stands in the list of factions , yet he meant thereby no more , then that it may be factiously managed , that is , immeasurably prized . excellent ! it may be factiously managed , therefore it is to be rank'd amongst the grossest factions . but what may be , may not be : episcopacy may not be factiously managed ; and in the essence of that government there is nothing factious , but signally the contrary . it would pose the doctor to shew any time wherein it was factiously managed : the very constitution of it being the properest antidote against faction . nay to give him his own interpretation of factiously , let him shew if he can when or where it was immeasurably prized by the people . particularly i demand , was it so prized , and factiously managed at the time when he wrote his preface ? he cannot , sure have the face to affirm this . why doth he then obtrude this supposal for his apologie ? yea but though it were not then so overprized , haply it may be hereafter . may it so ? god giant say i , that it ever be prized so much as it ought to be ! but i deny , that it can ever be immeasurably prized : for the highest value that can be set upon it , is to esteem it the most incomparably excellent church-government , and of divine institution . now this estimation of it is no more then due and just ; as will upon occasion be verified malgrè all that dr more can muster up to the contrary . nor will this estimation render people dead and careless ( as he slanderously intimates ) of the flourishing of all or any of the rest of the things that are essentially and indispensably christian. for the due esteem of a divine institution , is no hinderance to faith , devotion , purity , innocency , faithfulness , charity , obedience , mutual condescention , unspotted righteousness , peace , &c. which are the duties he mentions in his description of the happy ages to come . people therefore may set up their staff in this one , without any danger : for the question here , is of church-government : and if people imbrace that which is incomparably the best , they may and ought to set up their staff in that , and in that alone , notwithstanding any of his arguments to deter them from it . for as for his cavil in the former section , drawn from 1 cor. 1. 12 , one saith i am of paul , another i am of apollos and therefore a good thing may be factiously followed : it 's but another of his wonted cheats . 1. he makes following of persons , in that text , to be following of things . 2. he substitutes that for the corinths fault , which was not . they were not to blame for following paul , apollo , cephas , or christ ; but that some of them followed some one of these in contradistinction from the rest . now to follow paul in opposition of apollo ; apollo , in opposition to cephas ; yea or christ himself in opposition to his apostles ; is plain faction . for as god sent christ , so christ sent his apostles ; and the church is built upon christ as the corner stone , and on his apostles , as foundation stones laid next to him . wherefore he that holds not communion both with christ , and his apostles , but picks out some one of them to adhere to , in contradistinction to the rest , is guilty of faction . now bishops succeeding christ and his apostles ; if any shall adhere to this or that bishop in contradistinction to the rest , it is faction , but to adhere to episcopacy , in contradistinction to any other church-government ; or to prize it as the most excellent above all other ; is so far from being factious , that it is perfectly the contrary . if the doctor will still reply , that some men may so far dote upon episcopacy , as to think that their magnifying this onely government will serve their turn as to religion , without faith , hope , or charity . i must retort , that i am not to answer for doaters : and as for men in their wits , they can never think so . i have heard of some who fancied that faith alone would save them : but never of any who dreamt they should be saved merely for preferring and adhering to episcopacy , before any other church-government . sure i am , that the noblest examples of piety in all ages of the church , have been those who were honourers of episcopacy : and if some episcopal men ( as they call them ) be now vitious , it springs from some other root , then their being episcopal . lastly , i observe that all this part of the doctors apologie runs upon the peoples immeasurable prizing of episcopacy : and this he will have to be the partial or factious management of episcopacy . risum teneatis ! i for my part thought , that the management ( whether good or bad ) of episcopacy , had been by the bishops : but dr more informs me that the people manage it . in his 5. sect. i presume he found himself at very good leisure : for he gives us good store of verses out of spencer , wherein he saith , he describes the effect of the extirpation of episcopacy , upon the presbyters themselves . and i care not if i be so idle upon this opportunity of thrusting some verses also upon the reader : which dr more i hope will not take amiss , seeing i borrow them out of his own poem intituled the life of the soul , and printed a. d. 1647. there in his 2d canto he thus describes the kings chappel , representing the altar , by a green turf , stanza 58. the tapers , by torchwort , and the pulpit and cushion by an hollow oak and moss . stanza 59. the choristers on either side , and boreas for the organ above , stanza 60. the eagle , or king in his lofty cabinet at the west end . stanza 61. then that he may not seem to forget the bishops , he brings in one of them , for the preacher , in these lines : 62 after a song loud chanted by that quire tun'd to the whistling of the hollow wind , comes out a gay pie in his rich attire : the snowie white with the black sattin shin'd , on 's head a silken cap he wore ulin'd when he had hopped to the middle flore his bowing head right lowly he inclin'd as if some deity he did adore , and seemly gestures make courting the heavenly power . 63 thus cring'd he toward the east with shivering wings , with eyes on the square sod devoutly bent . then with short flight up to the oak he springs , where he thrice congied after his ascent with posture chang'd from th' east to th' occident ; thrice bow'd he down , and eas'ly thrice he rose : bow'd down so low , as if 't had been's intent on the green moss to wipe his swarthy nose anon be chatters loud , but why himself best knows . by this stuff , there will be no great question made , but the doctor , was in reference to episcopacy , the very same in verse an. 1647. which he is in prose in that section of his preface an. 1660. but now he hastens as he saith , to the 4th objection , and i will be at his heels . objection . 4. [ he affirms , that church-discipline should comprehend onely the generally acknowledged articles of the christian faith , and plain indispensable duties of life . which overthrows all authority concerning things indifferent . pref. pag. 18. 19. ] to this he answers [ all that those passages contain which are here referred to touching this matter , is in the 18● h page in this paragraph : that the main end of church-government and discipline , is the countenancing and promoting the christian life , and an holy observation of such precepts of christ as do not make men obnoxious to the secular power by transgressing them ; to keep out also idolatry and every errour and superstitious practise that tends to the supplanting or defeating the power of the gospel ; and that therefore we ought rather to be solicitous about managing this government to the right end , then to disturb the peace of the church by an overscrupulous examination of the exteriour frame thereof . ] before i follow him farther , i must needs set a note upon what he begins to broach here . the churches power , he saith , is mainly intended to countenance and promote the observation of ( such of christs precepts , as do not make men obnoxious to the secular power by transgressing them ) hence it follows , that such precepts , even of christ himself , as do make men obnoxious to the secular power by transgressing them ; are no part of those precepts whose observation the church is chiefly to countenance and promote by her power and discipline . in case therefore the civil magistrate , being a religious and godly prince , laies his strict commands on his subjects , to be diligent observers of both tables , and chiefly of the weightiest matters therein ; injoyning them to live in all godliness , temperance , justice , charity , peaceableness , and obedience to that government both civil and ecclesiastical ; with addition of sanctions of severe punishments on all profane drunken , riotous , filthy , seditious , factious livers ; because these precepts of christ ( for that so they are , i hope the doctor will grant ) must in this case always make men obnoxious to the secular power by transgressing them ; therefore the countenancing and promoting of an holy observation of such godly temperance , justice , charity , peaceableness and obedience to governours ecclesiastical and civil , is no part of the main end of church-government and discipline . what a strange discipline pleaseth this man ! how much the more is the church-discipline bound to countenance and promote the observation of those such precepts of christ , which the magistrate knowing to be the chief , makes it his chief care also ; although by transgressing them , the transgressours will be obnoxious to the secular power ? besides ; why in promoting the observation of christs precept of fleeing , and keeping out idolatry ( which the doctor in the next word instances as a part of the main end of church-government ) may not ( by his leave ) that very precept ( under godly and religious princes ) make men obnoxious to the secular power , by transgressing it ? and so he would , and would not , almost in the same breath , have that a part of the main care of church-governours . and now i will attend him in his dance . he adds [ to keep out also all idolatry and every errour and superstitious practise that tends to the supplanting or defeating the power of the gospel . ] be it so : grant this a main end of church-government . i hereupon demand , whether that errour that infers schisms , distractions , and the greatest uncharitableness ; be not a principal way of defeating the power of the gospel ? if it be , then those governours who manage the church-government so as to oppose strictly , and stoutly suppress that errour that infers schisms , &c. do manage it sutably to a main end thereof . but the errour of the brethren who winch and kick against church-government , most sadly hath of late , and always will in some degree hereafter after , infer schisms , &c. therefore strictly to oppose and stoutly to suppress that errour , sutes a main end of the church-government . how miserably impertinent then are the doctors last words [ therefore we ought rather to be solicitous about managing the government to the right end , then disturb the peace of the church by an overscrupulous examination of the outward form thereof . ] the right end of church-government , is , the preservation of unity in the church : and is unity , or the peace of the church , disturbed by any , though the exactest examination , even of the outward form thereof ? let the doctor examine it , as much as he will ; the more the better ; for had he duly examin'd it , he would have shewed more manners towards it . but the sport is : the doctor here supposes himself to be one of those that manage the church-government . [ we ought , saith he , rather to be solicitous about managing the government to the right end , &c. ] and therefore whatsoever blame he casts upon the management ; he casts upon himself . 't is true , when he is in his tub , he thinks himself fit to direct the whole christian church ; and sutably inscribes the 19th chapter of the 6th book of his mystery , advertisements to the guides of christendom : but though he be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , god be thanked he is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 none of those whom it concerns to manage the government ; for this belongs to the bishops , not to him , or to the people . which being notorious and clear ; doth the doctor fear that these governours themselves will so overscrupulously examine the outward form of the government , as to disturb thereby the peace of the church ? logi . he proceeds [ and again in the same page at the end , in this parag . reaching also into the following page , [ that the first and chief point is , to make a right choice of the object of this church-discipline : which is to comprehend nothing but what is sound and purely apostolical , that is , the indisputable truths of our religion , such as we are sure to be the minde of christ and his apostles ; namely , the generally acknowledged articles of the christian faith , and plain and indispensable duties of life . for these are such as deserve to be held up with all possible care and strictness : other things so gently recommended that no conscientious man may be pinched thereby . ] if the reader here ask , the first and chief point of what ? he may guess if he can : for the doctor tells him not , either here , or in his preface . he cannot reasonably mean , the first and chief point of church-discipline ; for the object of that discipline must be made choise of and fixed by the authour of that discipline , before the discipline it self can be exercised : and is therefore in the nature of the thing , precedent to the discipline it self . yet what else he should mean who can divine ? but what if he asks also , who should make the right choise of the object of church-discipline ? i see not upon the doctors grounds , what possible answer he could give , without first supposing that the church was for some time without government and discipline , and in that time was to deliberate what object to choose : for till she had an object of government resolved on , she could have no government . indeed by the obvious sense of the doctors words , one would think that when he wrote them , the choise of this object was not made , or not made aright . but whether the doctor knows , or will know , so much or no ; the christian church never stood at a gaze or muse , touching the object , and the right object , of her government and discipline . yet let us hear from this oracle , what that object must be , he saith [ it must comprehend nothing but what is sound and purely , &c. i. e. the generally acknowledged articles of the christian faith , and plain indispensable duties of life . ] what he means by articles of faith generally acknowledged , who can tell ? if he means , such as were received by all churches and councils , reputed sound members of the church catholick ; he should have done well to have expressed it . but he hath so ordered his words , that if it may serve his turn at a pinch hereafter , he can notwithstanding what he writes here , wave or deny any such articles when the church shall require his assent ; because some hereticks or other have opposed them , and so they were not generally acknowledged . as for indispensable duties of life , ( which is the second part of his object , ) it is but just to ask him , what are such ? or how there can be any such ? for if ( as he lays for a principle ) the main end of church-government and discipline , be the countenancing and promoting the christian life , in an holy observation of such precepts of christ , as do not make men obnoxious to the secular power by transgressing them : then , in case a secular princes laws shall lay hold of a christian , by reason of any one , or of all christs precepts ; the main end of the church-governours office , makes it not their duty to countenance and promote the observation of any such of christs precepts . and is not this in effect to make all the precepts of christ dispensable upon occasion ? could the prime visier now perswade the emperors subjects to imbrace this doctrine , it would much easier bring the grand signiours designe to pass , then all his armies . now i can devise no imaginable evasion for the doctor , but in that word ( the main end . ) whence perhaps he will pretend , that one end , though not the main , of church-government , is to promote the observation of christs precepts , whether they make men obnoxious to the secular power , or no. but will he dare to stick to this ? will he profess , that to promote the observation of christs precepts , is a petty end of church-government , and by the by ? if he doth , yet even this fetch will not clearly carry him off , for , first , he makes a distinction of such of christs precepts as render men obnoxious to the secular power , from such as do not . secondly , in respect of the later sort of precepts , he teacheth , that it is the main end of church-government , to promote their observation . thirdly , therefore he necessarily leaves the former sort in a looser condition , and dispensable by the governours . for certainly what is indispensable , belongs to the main end of their government ; but if they may take their liberty , touching those costly and dangerous precepts of christ , and be not indispensably bound to promote and press their observation , ( and that so they are not bound , the doctor signifies by his distinction ) it follows , that they may in this case dispense , and leave the people to save their skins or purses , by making bold with christs precepts . well but however , the doctor grants the ground of the objection to be truly alledged : onely he would perswade us that this overthrows not all authority in things indifferent . for , sect. 7. he saith , [ the premised passages administer matter for a due solution . ] and then he adds , that in saying ( the object of church-discipline , is to comprehend nothing , but what is sound and purely apostolical : viz. the generally acknowledged articles of the christian faith , and plain indispensable duties of life . ) his meaning is , [ that we should not make the lesser things and the more dispensable , and such as are but of humane institution and determination , the main object upon which church-discipline is exercised ; but the general acknowledged articles of the christian faith , and plain and indispensable duties of life , such as we are exhorted to by christ and his apostles . for this is really for the glory of the gospel , the security of mens souls , in the conduct of them to heaven ; and also for their comfortable abode here upon earth . ] is not this pretty ? his position was , that the object of church-government must comprehend nothing but the generally acknowledged articles of faith , and indispensable duties of life . doth not this apparently exclude all things else ? yet he professeth here , that he meant onely , that those should be the principal and main object . so , he said one thing ; and , if you will believe him , he meant another . but that he meant not thus , is evident enough by the words he added in that former paragraph , viz. ( other things ( suppose the lesser and more dispensable , as being of humane institution ) are to be so gently recommended , that no conscientious man may be pinched thereby . ) now if all things besides articles of faith and indispensable duties of life , must onely be recommended ; then must they not be commanded ; and so they will prove no object of the churches discipline . nay the doctor will have them recommended , yet but gently , ( doth not this look like an act of discipline ? ) and so as not to pinch conscientious men . i know who will owe him immortal thanks for this doctrine : which ( if it be sound ) any non-conformist may pretend conscience , and cry out of being pinched , and then he ought to have his liberty . but the doctor forgets not to interpret this passage also , and in effect he tells us , that by gently recommended ; his meaning was , commanded . for thus he expounds these words , [ other things so gently recommended , that conscientious men may not be pinched thereby ; that is to say , that the like severity is not to be used in things that are not of so indispensable a nature . ] and who doubts of this ? but to recommend , and gently , and so gently as no man may be pinched ; is , i take it , no severity at all , ( nay no discipline at all ) so far is it from being a like degree of severity to that which is used in points indispensable . nevertheless , by gently recommending ; the doctor meant , a less degree of severe discipline . he hath most aenigmatick meanings . nor can i pass by those other words of his without a note , [ for this ( viz. that the articles of faith and indispensable duties of life , should be the object of discipline ) is really for the glory of the gospel , the security of mens souls , in the conduct of them to heaven , and also for their comfortable abode here on earth . ] it seems then , in the doctors judgement , that the due observance of ecclesiastick laws in things indifferent , is not really for the glory of the gospel , nor for security of mens souls in the way to heaven . tell the people this ; and with what better argument for schism and faction , can you furnish them ? for why should they trouble themselves to submit to that which is not really for the gospels glory , nor their safe passage to heaven ? dr more teacheth them ( if they will but have wit enough to understand him right ) that their disobedience to the churches laws , is no real impediment of their salvation , or of the gospels glory . nay this is not all : do the people desire a comfortable abode on earth ? the same doctor hath kindly signified to them , that the like disobedience is no real impediment to this neither . and let him not pretend , that i here wrest his words to an odious sense : for if there be any sense at all in that part of his argumentation , i have done him no wrong . if obedience to the churches laws , be really for the gospels glory , the promotion of our salvation , and our comfortable abode upon earth ; as in truth it is . then ought it to be held up with all possible care and strictness , and to be a part of the main object of the churches discipline . but the doctor argues , that the articles of faith and indispensable duties of life , are onely that main object ; for this ( viz. that they onely should be the main object ) is , saith he , really for the glory of the gospel , &c. which reason of his , is no reason , unless less he means , that the other is not really so : seeing if it were really so , it might by his own very reason , be part of that main object . in the same 7th sect. he thus proceeds : [ i think it is pretty plain already , that i do not affirm , that church-discipline should comprehend onely the generally acknowledged articles of the christian faith , and plain indispensable duties of life . ] his words were , that it is to comprehend nothing but them . these words are more then pretty plain ; and he cannot deny that so he wrote . how pretty plain then is it which he saith here , let any one judge who is capable of understanding a contradiction . but still he is confident , that he did in his former book , establish and leave intire church-authority in things indifferent . which saith he , ( sect. 8. ) [ no man could make any question of , did he but compare one part of my preface with another ; as that which occurs sect. 13. at the close , &c. ] had it been true , that in some part of his preface he doth establish that authority , or leave it intire , ( which he will hardly prove , ) yet the objection was justly made : for why may he in any part of his book undermine or deny this authority ? i could weary the reader with instances where this doctor writes repugnantly to himself . is it therefore justifiable in him to write what he lists in one place against the church , because in another place he doth or may seem to write for her ? what is this , but to give his mother a bit and a knock ? but in these repugnancies , his proselytes know well enough which is indeed his meaning : they are not to seek where he speaks what he would have them believe ; and where he speaks what may preserve him from being obnoxious to the secular power . or if any of them be so dull as not to discover this , and therefore may take offence ; the doctor may full as rationally apologize for himself to his offended brethren , out of one sort of passages in his writings ; as he doth to his reader here out of the other sort . but let us see , what he would have us here compare in his preface , viz. [ that which occurs sect. 13. at the close thereof : ( there shall be nothing held essential or fundamental , but the indispensable law of the christian life , and that doctrine that depends not upon the fallible deductions of men , but is plainly set down in the scripture ; other things being left to the free commendation of the church , ensnaring no mans conscience , nor lording it over the flock of christ ) and still holding on in the next section ( which certainly they do , that call those things antichristian that are not , and thereby make more fundamentals , then christ and his apostles . which errour is the very effence and substance of antichristianism , and of that grand apostacy of the church . ] having said this , he falls into his wonted fit ; for he adds , [ can there be any thing more express and pertinent for the vindication of the power and liberty of the church , in appointing things indifferent then this ? ] yes surely , good doctor , there may . all that you leave here to the church touching things indifferent , is , to recommend them . it had been more express and pertinent , if you had left her power to command them . but to see the unluckiness of it ; the doctor here makes the doctrine touching the churches authority in things indifferent , to be contradistinct from those doctrines which are plainly set down in scripture : whereas scripture commands in several places , obedience to our spiritual governours ; which obedience necessarily includes in the object of it things indifferent ; unless the doctor can shew us , where such commands are limited and restrained to things essential and fundamental . and in truth , that is most properly said to be obedience to our spiritual governours , which is done in things indifferent for things necessary , are the express commands of god ; to which we owe obedience whether our governours urge them upon us or no. the next passage he would have us compare , is in the close of the 14th sect. [ but it is manifest , that all the zealous corrivals , &c. ] what is here , to prove the churches power in indifferent things ? he blames those who decry things for antichristian , which of themselves are innocent and of an indifferent nature : and those also , who obtrude opinions that are worse then indifferent . where by the way you may observe , that this exact doctor first speaks kindly of things indifferent ; for he vouchsafeth to stile them innocent : yet in the next line , talks of opinions worse then indifferent , that is , worse then innocent . but his blaming either the one or the other , either the decryers or the obtruders ; makes nothing for asserting the power of the church in things indifferent ; seeing either of those sorts of men may be blameable , whether the church hath any such power , or no. lastly he adds , [ and at the close of the 15th sect. where having first suggested , that nothing can so well secure the peace of the clergy , and make them impregnable , as the using of their power , and the exercising of their discipline , in the behalf of such truths and rites as are plainly and confessedly apostolical ; and the being more facil and easie in additional circumstances , and quite cutting off all useless and intangling opinions ; i at last add , which one plain and generous rule of government , is the most effectual means imaginable of making the world good , &c. — ) which clause cannot be made good , unless there be in the church a power of appointing and determining the modes and circumstances of publick worship which sith they may be various , and yet all sorts of them decent , and therefore indifferent which to choose ; it is assuredly left to authority to determine the choice , and others ought to submit thereto . let all things be done decently and in order . so abundantly evident it is , that it never came into my minde to take away that right of commanding things indifferent , from publick authority . and thus i think i have fully satisfied this 4th objection . ] art thou not satisfied reader ; and fully , touching the 4th objection ? the doctor would have the church facil and easie in additional circumstances : therefore he asserts her power in determining things before indifferent . nay he would have her quite cut off useless and intangling opinions : and is not this also , to exercise power in indifferent things ? as for the clause he speaks of , it may be made good , without granting any such power in the church . for 1. useless and intangling opinions , are not in the class of things indifferent , but plainly condemned by scripture : wherefore to cut off these , supposeth not such a power touching indifferent points . 2. the facility and easiness of the church in additional circumstances ; argues not any such power , but rather implies the contrary : namely , that she hath no right strictly to command , but onely gently to recommend . but all this while , the doctor onely manageth a slie juggle , and pretending to compare the places of his preface , he gives us instead of a faithfull honest citation , a mangled and adulterate one . here you see his words run thus [ — cutting off all useless and intangling opinions , i at last add , which one plain and generous rule , &c. ] but in his preface , next after intangling opinions , and immediately before , which plain and generous rule , &c. he hath these lines : [ for hereby will their opposers manifestly be found to fight against god and his christ , while they contest with his ministers , who urge nothing upon the people , but what was plainly taught and practised by himself and his apostles , whose ways and doctrines are so sacred , that they ought to be kept up with all lawfull severity . the doctor knew this passage would but ill-favouredly grin upon the bravado he meant to conclude with ; wherefore he wondrous wisely omitted it . for if church-governours are to urge nothing upon the people , but what was plainly taught and practised by christ and his apostles ; then are they not to urge things in themselves indifferent ; and if they may not urge them , what doth their power signifie ? object . 5. ( he terms christs divine nature , that passive contemptible divinity which lodged in him , lib. 5. c. 1. sect . 5. ) the doctors own words were , that passive contemptible divinity which lodged in him . upon these the objection was founded . his answer here in the 9th sect. is , that by christs divinity , he means christs deiform humanity . and that this was his meaning , he first appeals to his 4th book , 12th chap. sect. 3. now though he had spoke soberly in his 4th book , this cannot justifie him for speaking wildly in his 5th book . however let us hear his words , and see whether they will be his sufficient compurgators . [ how should it ever come into the minde of a meer natural man , to think of an humble , passive , soul-melting , self-afflicting and self-resigning divinity lodging in any person : or if it did , &c. ] then he adds , [ can it come into the minde of any man to think , that i understand this humble , passive , self-afflicting and self-resigning divinity , of the second hypostasis of the trinity , the eternal and immaterial logos ? but i compare here the character of christ with that of apollonius , who affected a kinde of divinity : and philostratus indeavoured to set him out accordingly . ] the objector never charged him , that he spake those words , of the eternal logos ; nor did it come into his minde , so to think . this clamour therefore of the doctor [ can it come into the minde of any man , &c. ] is impertinent . but i must be bold to tell him , that though in the next ( the 10th section ) he expounds those words of ( that most lovely and amiable divine spirit lodging in our saviour ) yet to term that divine spirit , by the name of divinity , ill sutes with the theological dialect : and besides , may be very scandalous to his philosophers , at whose conversion he pretends that book doth very much aim . nor will it less scandalize them , that he calls divinity , deiform humanity ; or deiform humanity , divinity . such notions and phrases , are very likely to startle his rational monsieurs ; and perhaps cause the enemies of the lord , not onely to mock , but to blaspheme , when they hear a grave professor of theologie , interpret divinity to be humanity , though with any annexed epithete . next he repeats ( in his 11th sect. ) the whole section cited by the objector ; vouching it to have no other meaning then what he declared touching the former place in his 4th book . i will not swear for dr more 's meaning , of all the men i know living . look we therefore to the words , [ he whom they numbred amongst the transgressours , and took to be the vilest of men , because he was not recommended by any thing that the animal life likes and applauds , ( as nobleness of birth , the power of popular eloquence , honour , wealth , authority , high education , beauty , courtship , pleasantness of conversation , and the like . ) stay stay doctor , you must not run away with this . what was not christ recommended by nobleness of birth , who was descended of the noblest stock in all the nation where he lived ? not by the power of popular eloquence , i mean , such eloquence , as mightily , even to admiration , prevailed upon the people , though the gospel notes that the people pressed to hear him , s. luc. 5. 1. that the common people heard him gladly , s. marc. 12. 37. that the pharisees officers sent to apprehend him , were so ravished with his discourse , that they durst not seize him , but acknowledged to their masters , that never man spake like this man ? s. io. 7. 47. not by authority , though he taught as one that had authority , and not as the scribes . s. marc. 1. 22. yea though he commanded and forced tempests and devils to obey him ? not by beauty ; who ( though despectus & ignobilis quando pendebat in cruce , as st ierom notes upon that in esay 53. 2. yet ) was fairer then the children of men , psal. 45. 2 ? not by pleasantness of conversation : though he came not in s iohn baptists severity , but eating and drinking , st matt. 11. v. 18 , 19 ? nay more , lib. 5. c. 11. s. 9. he denies , that christ had the knowledge of philosophy . it is strange how the doctor should slump into this ugly humour of impudent vilifying our blessed lord , even where he pretends to magnifie him ! but now le ts hear the rest . [ he is i say , notwithstanding this general contempt from men , very highly prized by him who is the infallible judge , whose waies are not as our waies , nor his thoughts as our thoughts ; but that he might conform our apprehensions to his own , raised jesus from the dead , bringing that passive contemptible divinity that lodged in him , into a deserved victory and triumph . ] if by divinity here , he means ( as before he affirms he doth ) christs deiform humanity : besides the wilde uncoothness , and unsavoury scandalousness of the expression . i demand how christs humanity ( dressed with the epithete deiform , or what else you will ) can be lodged in christ ? for he saith this divinity , that is , his humanity was lodged in him . as the soul and body are one man ; so the divinity and humanity are one christ. now is it good sense to say , the body of such a man , is lodged in that man ? yet just the same sense is that in the doctors expression . but the entire section considered , he presumes that many passages in it will evince , that he could not mean the divine nature of christ , by his divinity : and if so , the objection chargeth him unjustly . i answer , the objection expresly chargeth him , not with what he meant , but what he said . he said , the divinity lodged in christ , was passive and contemptible : now neither the objector , nor any sound catholick christian knows of any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , any divinity in christ , but his divine nature . i grant , christs humanity abounded with divine virtues ; and that it was anointed ( as the doctor in his reply mentions ) with the oyl of gladness more eminently then his fellows : yet still it was but his humanity , and not to be styled by that name which signifies his nature as he is god. again , i grant , that by these virtues and this unction , he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he was man ; yet that participation of the divine nature , is no ground to call his manhood , divinity . for imagine dr more never so virtuous , and thereby ( in saint peters phrase ) partaker of the divine nature ; were it tolerable therefore to say , that he hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lodged in him ? or that his nature ( which is humanity ) may therefore be styled divinity ? lastly , concerning his calling the divinity which was lodged in christ , contemptible ; he answers , [ that he doth not term it , in the other sense , contemptible , but condemn others for accounting it so . ] what is that other sense ? he hath not yet mentioned two senses of contemptible ; thither then it cannot be referred . wherefore it must be the other sense of divine nature in christ : and so i conceive his meaning is , that he called not the divine nature of christ ( or his divinity ) that is , his deiform humanity , contemptible . now what is this , but plainly to deny , what he plainly said ? for let him understand it in what sense he will , contemptible was one of the epithets which he clapped upon it . had he said , contemned , who would have quarrelled with him ? for our lords enemies did most notoriously contemn him : but their crime was , that they contemned him who was not contemptible . the scripture tells us of some who despised god : will the doctor therefore call god despicable ? to conclude , the doctor cannot deny the words which the objection charges him with , to be in the place cited by the objector . nor did the objector make any comment upon or inference from those words ; but barely represented them , upon supposal that christs divinity , was christs divine nature . whether the doctor hath made all whole , by expounding and denying ; viz. by expounding divinity to signifie deiform humanity , and by denying that he called it contemptible , though he did so call it , is not difficult to determine . upon chap. vi. his answer touching nestorianism . he begins this chapter thus , [ it will contribute nothing to our purpose to take notice of nestorius his person , how he was first a monk , &c. ] to the end of his first section . and i pray , is not this a very pertinent beginning , when he himself confesseth , it will contribute nothing to his purpose ! what ayls the man then to abuse his reader with stuff which he tells us aforehand hath not the least affinity with the business in hand ? i see not what could move him to this pitifull vanity , but his ambitious humour of testifying his great reading , and therefore of stuffing his books with any notes he hath pickt up ( whether out of authours or indexes i will not determine ) though nothing to the purpose . but then sect. 2. he prepares himself to give a punctual account of the nature of nestorianism , out of the ancient greek collections of ecclesiastical canons , as they are in the edition of iustellus . surely had he intended an honest and punctual account , his readier way had been to take it out of nestorius his own assertions , produced and read in the ephesinc council , which condemned him . then having in the 3d sect. brought a citation ex lib. 1. codic . tit. 1. in iustinians rescript to the constantinopolitans ; he saith , sect. 4. [ out of which it is manifest that nestorius his heresie was , in that he held no real and physical union as i may so speak ( such as is betwixt body and soul ) betwixt christ and the word ; but that the word , and humanity of christ were really disjoyned . ] observe how shie the doctor is : as if it were some question whether he might so speak : and how is that ? it is indeed but as s. athanasius speaks in his creed [ as the reasonable soul and flesh is one man , so god and man is one christ ] and what is this but a real and physical union , such as is betwixt the body and the soul ? the reason of this shiness , will appear hereafter . mean while , suppose nestorius held no real and physical union of christs 2 natures , such as is of our body and soul ; i. e. an union into one person . yet he professes , in his forementioned assertions produced in the council , an union , and that a very close one : his words are tetradio 15 to [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . let us therefore hold the inconfused conjunction of the natures ; let us confess god in man ; let us adore man who by conjunction to god almighty is together worshipped with him ] which i here set down that we may by and by see upon examination , whether what the doctor writes in his mystery , will amount to any nearer union then that which nestorius himself pleads to have acknowledged . he adds other citations , 1. out of photius . 2. out of the collection of the 6 oecumenical councils by an uncertain authour . 3. out of the synodicon , and then concludes thus , in the close of his 7th section : [ out of all which it is exceeding plain that the heresy of nestorius consisteth in this , that he divided and cut quite asunder the humanity and divinity of christ , into two separa●e hypostases , making christ a mere man and so denying the incarnation of the word , the godhead of christ , and the honour that accrewed to the blessed virgin , &c. ] i see so little to our question in his citations , that i will spare my self the trouble of searching whether he hath faithfully produced them or no ; and be content to take them upon his word . for by the doctors leave , these passages affirm not that nestorius held two separate hypostases in christ , though the doctor would pin that sense upon them . all that may seem to favour his assertion , is in the first citation ; which saith , that nestorius cut and divided christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into two hypostases : but it saith not , into two separate hypostases . nor could it truly say so , seeing it appears by nestorius his own words ( which i have alledged above ) that he professed a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the two hypostases : and where there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there may be distinction indeed , but not separation . wherefore those following words in the citation out of photius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) must signifie onely distinction , and by no means separation , ( namely , that god and man were not united in one hypostasis , though otherwise they did most closely cohere , ) unless photius understood nestorius his minde , better then nestorius himself . in the next place , sect. 8. for perfectly quitting himself of nestorianism , ( which heresie he falsly presumes that he hath truly stated , ) he brings several passages , opposite ( as he saith ) thereunto , out of the 1 book of his mysterie , cap. 5. & book 5. cap. 17. & book 10. cap. 6. but what is all this to the 6th objection founded upon book 6. cap. 15 ? if he happens to speak catholickly in some places , is that a justification for his speaking the contrary in others ? let us therefore now see what he saith , ( after this long proem ) to the objection it self ; which is this , as he sets it down in the 10th sect. of this chapter . object . 6. ( he brings in an humane person of christ , lib. 6. c. 15. sect . 1. p. 258. and afterwards , without any mincing , calls it so ten times in that chapter , and several times afterwards . the doctor having produced this objection , falls upon a piece of ingenuity ; which being a rarity , i will do him so much right as to note it : for he saith , [ i will also add , what was hinted to me at second hand out of book 9. ch. 2. sect. 6. where i declare , how that the humanity of christ , and the eternal word , may be hypostatically united , without any contradiction to humane reason unsophisticated with the fopperies of the schools , and both their hypostases remain still entire . and afterward in the same sect. i bring in christ , as made up ( if one may so speak ) of the second hypostasis of the trinity , and of that humane person that conversed at ierusalem . ] where by the way , i must minde him , that in this ingenuity , he also betrays a piece of boldness , which i know not how he can answer : namely in his magisterial stamping upon the schoolmens writings the name of fopperies , and such as sophisticate humane reason . for though those authours were men who could have answered for themselves with more acute and solid reason , then the doctor could oppose them : yet that is not all . king iames of blessed memory ( a prince of as great judgement , surely as dr more ) hath recommended and enjoyned the reading of the schoolmen to our university . the same injunction was renewed by the glorious martry k. charles the first : and also by our present sovereign k. charles the second . which makes me much wonder , with what face this doctor could tax the schoolmen with fopperies , and sophisticating of humane reason , in the matter of the hypostatical union of the word and humanity of christ. for be it , will he say , in the matter of transubstantiation , and worship of images , &c. they have sophisticated ; yet to turn off every thing ( when he wants a starting hole ) as the same numerical body raised again , and in christ but one person , not two persons , under the notion of school fopperies ; is as good as to leave nothing wherein these three kings could well recommend them to our studies . who knows not that there is an allowance or abatement to be made for humane errours , in most humane authours recommended to us ? and though our university statutes order platos , aristotles and plinies books to be publickly taught ; yet they suppose them not to be in all parts free from errours . we understand therefore , that those sacred kings commended the schoolmen to our studies , so far as they clash not with the doctrine of ours and the catholick church . but in his next ( the 11th section , ) he undertakes to shew all these passages to be blameless ; but saith he must first settle the true notion of persona and hypostasis . to do this , he first defines suppositum to be [ a singular , individual substance , compleatly existing by it self , but not incommunicably , though incommunicately , i. as yet not actually concurring as a potential principle to the making up of eni unum per se. ] truly he takes a fair liberty , to make definitions of his own , and then examine his doctrines by them . and here he hath minted a very pretty one , witness those words ( not actually concurring as a potential principle , ) but let him have it . he proceeds : [ i need onely add , that hypostasis in the concrete sense , is the same that suppositum ; in the abstract , subsistentia : and that subsistere is sometimes in the very language of the schools , said of an individual substance , although it exist dependently upon another suppositum , as in the humane nature of christ. and lastly , for persona , it is nothing but suppositum rationale . ] let him have all this too , to please him . now he answers to the objection , sect. 13. thus : [ i do not bring in an humane person of christ , without any mincing of the matter . for at the very first naming of the terms , i both modestly and cautiously ask leave in these words : now that the humane person of christ , ( as i may so call it ) is not to be laid aside , &c. ] most acutely ! the objector saith not , that dr more brought in the humane person of christ without any mincing of the matter , at the first naming of the terms ; but expresly saith , that he so brings it in afterwards . now the doctor proves , that he did not so bring it in , because at his very first naming of the terms , he inserts this parenthesis ( as i may so call it . ) is not this answer direct and apposite ? but he would perswade us , that by this parenthesis , he modestly and cautiously asked leave . how modest a creature this doctor is , appears , as by the general strein of his writings , so by his particular censure of the schoolmen , and impudent reflection upon three kings at once , which i noted but now : and how cautious , is too too legible in those foul and dangerous opinions into which he hath plunged himself , no man forcing him thereunto . nay , to see the unluckiness of it , in this very particular , where he boasts of both , there is neither modesty nor caution . he saith he ask'd leave ; but of whom did he ask it ? or did he modestly and cautiously stay for an answer , to know whether such leave would or might be granted him ? suppose i should here say , that dr more is ( as i may so call him ) a nestorian heretick : you will easily think the doctor would be offended , though i should plead that . modestly and cautiously ask'd leave , in those words ( as i may so call him ) but the doctor should have known , that it was not lawfull for him , or any other christian , to use any expressions which are of an heretical import , especially in such high points : and for so doing no leave can modestly be asked ; seeing it is impudence to desire liberty of speaking what is heresie , or what may vehemently and justly be suspected thereof . nor can any such leave justly be given , though it be asked . he proceeds [ i interserted those words ( viz. the parenthesis mentioned ) as being well assured in my own judgement , that whatsoever might otherwise be a suppositum of it self , if it once concur as a potential principle with some other hypostasis for the making up one hypostasis , it loseth then the proper nature and definition of an hypostasis ; it being then not actually such , but potentially , and in that sense onely it can be called an hypostasis : and there is the same reason of persona . ] reader , would you know the doctors drift in these words ? it is to prepare you to swallow what he saith sect. 14. viz. [ that though he names 2 hypostases in christ , yet he understands the humane hypostasis to be but improperly so termed ] to wit , because it concurs as a potential principle with the divine hypostasis , for the making up one hypostasis . a quaint fetch ! the doctor frequently named the humane person of christ : and now we must believe that he meant it improperly : yea though by his own confession he declared , in the forecited place book 9. ch . 2. sect. 6. that both the hypostases in christ remain still intire . intire , and yet improperly ? but still , the very ground of his fetch , fails him : for first it supposes , 2 hypostases actually such ; namely in this point , the divine actual hypostasis , and the humane actual hypostasis : for upon their concurrence into one , he saith that they lose the proper nature and definition of an hypostasis . but they cannot lose what they had not ; and if they had the proper nature and definition of an hypostasis , they must needs be actual hypostases . secondly he supposes these two actual hypostases to concur into one third hypostasis ; and that hereupon either of the two which did thus concur , though they cease to be actually two hypostases , yet potentially they continue such ; and in that sense ( i. e. improperly ) may still be termed hypostases . now let the doctor shew us , how christs humanity was once a complete intire hypostasis by it self , and afterward concurrent with his divinity to make up the hypostasis of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by which concurrence it lost the proper nature and definition of an hypostasis , it being then not actually such , but potentially : otherwise his premised devise will stand him in no stead . his second answer is , that he was necessitated to use this term , because of the familists with whom he disputed , &c. this necessity , if such , was made by himself : for who necessitated him to dispute with the familists ? but the doctor can never perswade sober men that there is no disputing with hereticks , unless the disputer makes bold to speak like an heretick himself . if the familists would , as he here pretends , have melted the catholick expression into a mystical meaning ; it concerned him , not therefore to change that catholick expression , but so to fortifie it , that the familists might not have been able justly and rationally to have avoided it . yet this is not all : i must have leave plainly to tell him that his dispute with the familists was not the thing that necessitated him to call it the humane person of christ ; and that this is both a frivolous and ridiculous excuse : for his dispute with them is in his 6th book , from the 12. chap. to the end of that book : but in his 9th book , chap. 2. sect. 6. he again calls it the humane person of christ , though he meddles not there with the familists . wherefore , for his using that phrase , there was some other motive , which i doubt not but himself well wots of . his third answer ( in the same 13th sect. ) runs thus : [ it brings nothing of nestorianism in with it , because though i name the humane person of christ alone , yet i do no more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then he that names the humane nature of christ alone , doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which if they were cut asunder , would most certainly dissolve the hypostatical union also . ] the ground of this answer is photius his saying that nestorius did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the meaning of those words , is onely this : that nestorius acknowledged not the two natures , divine and humane , united in one person ; but made them two distinct persons : distinct , i say ; not separate ; as i have noted above : for nestorius professed a conjunction , though not a personal union ; and if the doctor stands strictly upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as if nestorius had cut the whole , and rendred one part here and another there ; he obtrudes upon him what he never thought of . besides , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as hesychius tells us ; and this nestorius did , though he did not separate them : and this dr more seems to do , in his answer to the objector , if he justifies ( as he doth justifie all in his preface ) what he saith he wrote lib. 9. cap. 2. [ i bring in ( saith he there ) christ as made up ( if one may so speak ) of the second hypostasis of the trinity , and of the humane person that conversed at ierusalem . ] if one may so speak , is but a necessary mollifying of the foregoing word ( made up of ) not of what follows without any mollifying ( of the second hypostasis of the trinity , and of the humane person that conversed at ierusaelem . now whosoever distinguisheth really ( though he do not separate ) the second hypostasis , i. e. person , of the trinity , from the humane person that conversed at ierusalem ; speaks that which is heresie : and if after idoneous admonition he doth defend ( and say he demonstrates ) that he hath therein writ no errour , may be judged an heretick ; though he do add , that christ is made up of these two ( but as one may so speak ) for nestorius himself would have forwardly concurred in such a modification : made up of them ( but as one may so speak . ) but the doctor pretends that in naming the humane person of christ alone , he doth no more divide christ into two hypostases , then he that names christs humane nature alone , doth divide him into two natures ; which were it done , that is , were his two natures cut asunder , it would most certainly dissolve the hypostatical union . i cannot say whether this plea be more bold or vain . most bold it is to dally in such great points , and childishly to argue from the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used about christs person ; as if they imported such a cutting asunder as is made by a knife when it divides a stick into two pieces . and most vain it is : for first , christs two natures though united in one person , are still two really distinct natures ; wherefore he who names one of them alone , doth not thereby cut asunder the personal union of both ; no more then he who names dr mores body alone , or his soul alone , cuts asunder the union of his body and soul in one person : but he who names an humane person of christ alone , in distinction from a divine person of christ ( as the doctor here doth ) most undenyably divides christ into two persons , and infers ( as much as lies in him ) the dissolution of the hypostatical union of two natures in one person . and should any man so far dote , as to speak of the person of dr mores body , and the person of his soul ; who doubts but such words would import a dissolution of that one person which results from the union of the doctors soul and body ? sect. 14. he adds [ though i say that the hypostases remain intire : yet my so expressly affirming them hypostatically united , shews plainly that they do not remain intire separately , but united unconfoundedly . ] and doth not nestorius himself acknowledge that there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an unconfounded conjunction of the two natures ? how differs this from the doctors conclusion , that the two hypostases remain not intire separately , but united unconfoundedly ? nestorius was as far from separating the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the humane nature , as dr more . nor can the doctors affirming that the two hypostases are hypostatically united , though those two hypostases remain intire ; be any excuse for him , unless he will bring an impossibility for his apologie : for , to be hypostatically united , is to become one hypostasis ; but if the two hypostases remain intire , they are certainly two hypostases , and not onely one : unless the doctor hath any trick to prove that two , in the very same notion can be one ; and one two . sect. 15. he concludes with this jolly vaunt [ i have not departed from the very language and sense of the councils , and athanasius his creed , in adventuring to say , that the humane person of christ jesus concurs with the divine hypostasis , which confessedly all men will grant to be well rendred here the divine person for the making up one christ ] truly to use the language of the councils and s. athanasius his creed was no such high valour in a doctor of divinity that he should term it an adventure . but to prove his consonance with the councils , he shews that the greek church calls the three hypostases , as well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hence he infers , that the council of chalcedon manifestly allows a concurse of the divine and humane hypostases , for the making that one person which is called christ. the councils words he cites , are ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( but in binius his copie it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( bin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( binius omits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] the sense he pins upon the council , he draws from those words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] where he will have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . to this i answer : though some greek writers be granted to use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it follows not that the council of chalcedon uses it so here . nay that it doth not use it so here , is evident by comparing the premised words with these in question : those words are [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] then immediately follows [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. ] which later words are an illustration and assertion of the former : the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the difference of the natures [ viz. of the divine and humane ) is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken away by the union ; but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( viz. the property of each nature by which they are differenced from one another ; namely the one being impassible the other passible , &c. ) is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preserved , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is concurring into one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the council must understand , that to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preserved , which it saith was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken away : that which was not taken away , was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the difference of the natures : therefore this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this difference of the natures is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preserved , and concurring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into one hypostasis . observe then the doctors boldness , who in his translation of this citation , which he subjoyns to the original ; renders the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the hypostasis or proper subsistency . and let me add , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they are really divers and distinct in one and the same divine nature , each of them with that one common nature or essence , is a person by himself : but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] may well be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for there are three really distinct persons in one nature : and here there are two really dictinct natures in one person ; but not two really distinct persons in one person . see now whether he hath any better luck in vouching his language to be sutable to the athanasian creed . he saith , sect. 16. [ it is no soloecism to call the humane nature of christ an hypostasis ; the words of the creed declaring him to be perfect god and perfect man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and then defining what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of a reasonable soul and humane flesh subsisting , not consisting . and can there be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not hypostasis ? — but i must confess 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used here in a less proper sense : but it being used , and i understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when i apply it to the humane nature of christ , in no other sense then the creed , i think i am wholly irreprehensible for so doing . and thus the whole imputation of nestorianism hath vanished into a meer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or less . ] o impregnable doctor ! first i note that he builds here upon the greek of the athanasian creed , and if that ground be sufficient , i could furnish him out of it ( as it is printed in st athanas. his works a. d. 1627. at paris , ) with a place more express for his purpose then this he hath pitched on . for where the latine reads it , unus omnino , non confusione substantiae , sed unitate personae : the greek runs thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by unity of persons , or hypostases , in the plural . but baronius , ad an. christi 340. will tell him , that st athanasius wrote this creed originally in the latine , not in the greek language . let him therefore who put it into greek , answer it , if he differs from the latine . secondly , whereas in the latine it is perfectus homo , exanima rationali & humana carne subsistens : the word subsistens cannot properly or improperly be understood for hypostasis or persona ; but must onely signifie what we mean in english by being or consisting , though in our liturgie it be rendred subsisting . for it follows in the creed ( unus non confusione substantiae , sed unitate personae , ) which is spoken of christ , as he is god and man. wherefore st athanasius determining in this clause the divine and humane natures of christ to be one person ; he cannot be imagined in those precedent words ( ex anima rationali & humanâ carne subsistens ) spoken of the humane nature , to have any ways meant that humane nature to be persona , unless we should fancy him to write repugnancies in his creed . thirdly , if the doctor would justifie his calling christs humanity , the humane person of christ , by this creed ; he should shew us where the creed calls it so . had he onely said that christs humanity is of a reasonable soul and humane flesh subsisting : who would have quarrelled with him for that expression ? for , that subsistere in the primitive churches latine did often signifie no more then esse , appears by iob 7. 21. lam. 4. 17. esa. 17. 14. ierem. 10. 20. iob 8. 22. & 3. 16. & 7. 8. ( to add no more ) in the vulgar translation . thus the doctor hath by his apologie much mended the matter . had not the better way been , to have honestly acknowledged his unadvisedness and errour in calling it the humane person of christ ? and to have imitated him who ingenously said , errare possum , haereticus esse nolo ? but this would have grated too fore upon his obstinate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chap. vii . upon the 7th objection . touching gods conveying a false perswasion into the minde of his creature . here the doctor paves his way by certain aphorisms of his own forging ; and if he hath not made them home to his own purpose , it is pitty but he should hear of it . his first aphorism is this , [ that nothing but conviction of conscience in a soul that is sincere , can be properly the promulgation of any law , will , or command of gods to that soul. ] and the reason he gives , is [ because he that is sincere , is willing and ready to know and do any thing that is the minde of god he should do , and doth his best endeavour to know it and do it . — whenas on the contrary , he that is not sincere , but false to the present light he hath , and knowingly and wittingly sins against his own conscience ; such a man may justly be likened to one that stops his ears and will not hear the law of his prince : which it being in his power notwithstanding to hear , the law is justly deemed to be promulgated to him . ] because a sincere man is ready to know and do gods w●… and law , is therefore that will and law not promulgate● to that man , till his conscience is convinced ? a very strang● reason ! how , in gods name , can any mans conscience be convinced of gods law , before the law be promulgated and made known to that man ? can he be convinced of he knows not what ? if then he must first know it , before he can be convinced of it , then must it first be promulgated . and it 〈◊〉 must first be promulgated , then his conviction of conscience ( which ensues thereupon ) cannot properly be ( as the doctor affirms ) the promulgation of it . how else could the doctor say , that the law is justly deemed to be promulgated to the unsincere man , though he stops his ears and hardens his heart against it ? for if to receive , and in conscience yield to the law , be the proper promulgation of it to any man ; it must be so to every man : and the doctor deals but hardly with his unsincere man , if he gives him not leave to plead , that because he is not convinced in his conscience , therefore the law was never promulgated to him . nor can the doctor evade this , by his comparing the unsincere man to one who stops his ears , and so doth not actually hear the kings law proclaimed , though he be present at the proclamation . for first , did the doctor ever know any man come to a proclamation , and stop his ears when he is come ? secondly , suppose him so vain and wilfull as to stop his ears ; yet by that very act he acknowledgeth the proclamation , and that the law is promulgated to him that he might hear it if he would . thirdly , though his ears were open , yet his heart mean while may be shut ; and he may actually hear the proclamation , and yet not count himself in conscience bound to obey the law proclaimed , as the kings law. this law in that case is undoubtedly promulgated to that man , though his conscience be not convinced : indeed the doctor grants as much himself in the close of the forecited words . wherefore that he may not be thought to overthrow his own aphorism , he adds [ it is peculiar to the sincere and unfeignedly conscientious , that no law or command of god be deemed as promulgated to them , unless their consciences be convinced . as a man cannot in nature conceive , that any speech or voice came to any mans ear , who , though listning and expecting , yet could not hear the least whisper thereof . ] is this peculiar to the sincere ? for what reason ? nay there you must pardon the doctor , if you will be content to take a simile in lieu of a reason , he is for you . well then , be it granted , that the voice came not to that mans ear , who listning for it , could not hear the least whisper of it . apply this to the case in hand , and what will result ? namely , that the voice or command of god came not to the sincere mans ear , because though he listned for it , yet he heard no whisper of it . and what then ? why just so ( by the doctors inference ) it is peculiar to the sincere man that no command of god be deemed as promulgated to him , unless his conscience be convinced . reader you may laugh if you please ; but the doctor is still confident , and concludes [ this principle me-thinks is so clear , that no man should doubt of it . ] what , not doubt of it ? no ; though it makes conviction of conscience , which is naturally subsequent to the promulgation ; to be properly the promulgation it self ? his 2d aphorism is , [ that where there is no law promulgated , it is no sin or transgression to act or profess the contrary . ] he restrains not this to his sincere person , as he doth the 1st and 3d aphorisms . but if by promulgation , he means such a conviction of conscience as renders a man ready to obey ; his aphorism is false : for by this rule , no obstinate kicker at gods declared law , should be a sinner . he would be asked also , what is the sense of those words , 〈◊〉 act or profess the contrary . ) the contrary to what ? to a la●… not promulgated ? for that onely was premised to his aphorism . now a law not promulgated ; is , as to us , no law ; and in this case , just nothing : here therefore the doctors contrary , is , contrary to that which is not ; or , contrary to nothing . his 3d aph. [ that a full and firm conviction of conscience in a soul that is sincere , is the promulgation of a law or command from god to that soul. ] sure the doctor hath huge delight in multiplying aphorisms . he had told us in his first , that nothing but conviction of conscience in a sincere soul , can be the promulgation of gods law to that soul. and here he erects a new aphorism , to assure us , that this conviction , is that promulgation . his subjoyned reason also , viz. [ that conscience is the ear of the soul , ] he had annexed to his first aphorism : but it seems , not home enough ; wherefore having there said , that it is as it were the ear of the soul ; here he calls it the very ear of the soul : and then adds , [ that the soul cannot receive a command from god any otherwise , then by being fully and firmly convinced , that this or that is his command . this is as it were the kings broad seal , by which she is warranted to act . ] let us suppose conscience to be the souls ear ; and examine the case by analogie : when the ear receives a command , that command must first be spoken or promulgated to the ear ; else how can the ear imbibe it ? wherefore the ears receiving it , cannot be the speaking or promulgating of it . semblably , if the conscience receives a command of god ( which it doth , faith the doctor , by being convinced that it is his command , ) that command must upon necessity be some way or other promulgated and signified to the conscience , before it can so receive it ; for this ear of the soul cannot possibly hear that command , before it be spoken . it follows then , that the consciences conviction , or reception of it as the command of god cannot be the promulgation of it . the promulgation is one thing , and precedent ; the conviction another thing , and subsequent . the command is promulged that the conscience may be convinced : not the conscience convinced , that the command may be promulged . at high-noon it is not day , because this man opens his eyes , and sees and is convinced that it is so : nor night , because that man shuts his eyes , and perceives nothing but darkness . the sun beams are displayed , though both of them should shut their eyes : and that one of them sees and is convinced that it is day light ; onely argues , that the suns rays are diffused , but it is not the very diffusion of those rays . lastly , whereas he saith , that this conviction is as it were the kings broad seal , by which the soul is warranted to act : he saith , but what doth as it were confute himself ; for doubtless conviction is something within us : but the kings broad seal which warrants a man to act , is certainly something without him . his fourth aphorism , [ that nothing that hath any real turpitude or immorality in it , can justly be pretended to be the voice or command of god ; or that which is really and confessedly moral , not to be his command , either to the sincere or unsincere . ] to prove this , he adds , [ for the light and law of nature , and of eternal immutable morality , cries louder in the soul of the sincere , then that it should admit of any such foul motions ; much less as from god ; or be ignorant of what is so plainly moral , as this aphorism imports . and for the unsincere , sith he stops his ears against that most holy and evident law , his false delusions and obduracy in wickedness , are most justly imputed to himself . ] first , i see not why the doctor here supposeth the unsincere man to stop his ears against gods most holy and evident law ; seeing the law he speaks of , is ( by his own confession ) the light and law of nature : which law the unsincere , though he obeys not , yet cannot but be convinced of , as truly as the sincere . though he holds the truth in unrighteousness , yet still he holds it ; because that which may be known of god , is manifest in him , for god hath shewed it to him , rom. 1. seeing it is the law of nature , and light of nature , it must be graved and displayed upon his nature ; and he cannot be ignorant of it , or avoid it by stopping his ears ; but is , as the apostle speaks , without excuse ( not because he fortified himself , and left no passage for the law to enter at ; but ) because when he knew god , he glorified him not as god. secondly , the doctors principle being , that it is not inconsistent with gods nature to convey into man false perswasions ; least he should be urged with the horrid consequences of that tenet , he indeavours here to prevent it by telling us in this 4th aphorism , that nothing that hath in it any real turpitude or immorality , can justly be pretended to be gods command : and therefore he hopes that we cannot charge him with making god the authour of sin in man by reason of any such false perswasions conveyed by him into mans minde . but alas , this shift will not serve : for , it god may be the authour of what is not true , who can be assured that what all the world hath hitherto counted real turpitude and immorality ; is so indeed ? the rule by which the world judges of turpitude and immorality , is the light of nature and the moral law ; and who is the authour of this rule , but god ? how then shall the world certainly know that this is a true rule ? not because god made it ; for , by the doctors new divinity , god may be the authour of that which is not true : nor by the assistance of any creature , for doubtless it is as possible for the creatures to deceive us , as for the creatour ; nor can they inform us of any thing more then their creatour ( who may deceive them also ) is pleased to let them know . talk not then of real turpitude ; all turpitude will prove but imaginary , and founded onely upon supposition , that god , who might have made the moral law a false rule , did make it a true one : but how to evince that supposition to be an absolute truth , is perfectly impossible upon the doctors principle : of which principle , the consequents are full of such portentuous universal confusion , as excuses the whole rabble of former heresies ; and indeed affrights and amazes my meditation . sect. 3. he propounds this by way of question [ whether a full and firm conviction of conscience in the sincere , touching a religion in which some things are incorporated that be false , but without any moral turpitude , and of that nature that no moral sincerity may be able to discover the the falseness of them , can be rightly said to be the command of god to that soul , whether for tryal or punishment ] then , after a sally from it in the 4th and 5th sect. he saith in the 6th [ that this question will necessarily put as upon these three disquisitions . 1. whether it be competible to the nature of god , to convey a false perswasion into the minde of his creature . 2. whether it be competible to him , to convey a false perswasion as may oblige the perswaded to act or profess according to this perswasion , religiously and conscientiously : ( this will come up very close to the 7th objection to be propounded . ) 3. whether this false conviction or perswasion , may rightly be called the command of god to such a person thus perswaded . ] of these three why might not the doctor have spared the third , which seems plainly enough included in the second ? for if such a false perswasion conveyed by god , obliges man to act accordingly ; it must needs be the law or command of god to that man. but the multiplying of disquisitions , makes but the mist the thicker which he studies to cast about the 7th objection . and yet the truth is , his question is lyable to some other disquisitions , which he was not willing to discover . for first , i ask why he supposes such falsities in a religion , as no moral sincerity may be able to finde out ? moral sincerity is able to ask , seek and knock : and they who ask , shall have ; they who seek shall finde ; to them who knock it shall be opened . and divine wisdom saith prov. 8. 17. ( those that seek me early shall finde me ) 2. why he supposes that god may convey a false perswasion into the sincere soul , and that either for tryal , or punishment ? for why should god try , or punish by falsehood , when he may as well do it by truth ? and of all men why should he thus try , ( i mean by falshood ) or why thus should he punish him whom he knows to be sincere already ? these supposals are little to the honour of the divine majesty : nor could they possibly be made but by such a theologue as dr more . but i now follow whether he leads me . against the first of his 3 disquisitions , he grants 2 considerable arguments : the the first [ that it is repugnant to gods veracity : the second , that it is destructive of our belief of god in all things , if we once admit that he will convey a false perswasion to us in any thing . ] in order to answer these arguments , he first produces several texts of scripture touching this point , with expositors opinions of them : he begins with rom. 11. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but how doth this concern gods conveying a false perswasion into mens souls ? let the end or intent of this act of god , interpret the act it self , the end is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might have mercy upon all : and doth god convey a false perswasion into them that he may have mercy upon them , especially that false perswasion being in points of religion ? whatsoever then is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it cannot be a conveying into them falsity of religion . but he adds [ upon which text , vatablus , sub imperio saith he , & potestate incredulitatis sinit esse , & facit ut ad tempus repugnemus gratiae , ut rubore tandem perfusi sitiamus ejus misericordiam . the apostle here treats of the jews incredulity touching jesus his being the messias . ] it seems he liketh this comment , which onely of all others he produces : and yet he confutes it by what he annexes of his own to it : for vatablus restrains not the words ( as he ought , and the doctor doth , to the incredulous jews . ut sitiamus includes himself and other christians . secondly if god facit ut repugnemus gratiae , god is the authour of sin ; unless the doctor dares say , that it is no sin to resist grace . thirdly , to resist grace , cannot be the way ( as vatablus pretends ) to make us thirst after mercy , but quite the contrary . hath not this text , and comment , done the doctor good service ? his next text is , s. iohn . 12. 39. 40. therefore they could not believe , because that esay had said , he hath blinded their eyes and hardned their hearts , that they should not see with their eyes , nor understand with their hearts , and be converted , and i should heal them . here he falls upon the same impertinency as in his former text : for these words are spoken , not of sincere persons : who are propounded in his question , but of the unsincere and wicked jews . besides , was there no moral turpitude in these mens obstinate resisting the means of salvation ? if there were , it is not pertinent to his question . lastly , there needs no other answer but clarius his comment , added here by the doctor himself , significat illos non potuisse credere , ob excoecatam mentem & obstinatum animum ; idque deum suo ipsorum vitio & culpâ permisisse . doth this infer , that god conveyed into them a false perswasion , and that so as to make it his command , and oblige them to act sutably thereto ? then he saith [ it is not altogether impertinent to add the example of gods assisting elisha , 2 kings 6. 18. ] it seems his conscience told him that it was something impertinent , though not altogether . let the reader consider the place , and he will soon find it so much impertinent to this question , as not to deserve an answer . next he comes to what he calls a more eximious instance ( and so it may soon be ) 1 kings 22. touching ahabs going up to ramoth gilead , v. 19. and michaia said , hear thou , &c. to the end of the 22 sect. this saith the doctor is a very notable example of what is declared in a more general way by the prophet ezechiel , chap. 14. 9. and if the prophet be deceived when he hath spoken a thing , i the lord have deceived that prophet . upon the back of this he heaps a large comment of cornelius a lapide ; which concludes thus aliter ergo permittit mala deus , aliter homo ; homo negative , deus positivè . but i must pray the doctor to excuse me , if i trouble not my reader with answering that which concludes in terms apparently contradictious . however , sure i am , that s. austins credit is better then lapide's and he saith , lib de grat . & lib. arb. cap. 23. quando auditis dicentem dominum , ego dominus seduxi prophetam illum ; & quod ait apostolus , cujus vult miseretur , & quem vult , obdurat : in eo quem seduci permittit vel obdurari , mala cjus merita credite : in eò verò cujus miseretur , gratiam dei , &c. whatsoever false perswasion was in ahab , or in a false prophet , god was not the authour or conveyer of it into them , but the iust permitter . yet since the doctor makes this such an eximious instance , i will add something farther concerning it . first , was ahab a sincere person ? if not ; how is his example pertinent to this question ? the like may be urged touching ezechiels false prophets . secondly , what was ahabs perswasion of kin to any point of religion ? thirdly . how could that perswasion be a command of god binding him religiously and conscienentiously to go up to ramoth gilead ; when god sent michaia a true prophet , to assure him that if he went up , he should not return in peace ? i much suspect , that this instance is eximious in a sense different from what the doctor pretends , and that it will appear eximiously impertinent . the description of the whole business from v. 19. to the 22. is in a theatrical form suted to humane apprehension ; and must not be literally urged : the main drift being to shew that ahabs prophets were deceived by a lying spirit , upon gods permission : and that as certainly , as if the transaction had been managed in such a manner and with such circumstances , as the text represents it in , for the better complying with the capacity of them whom it concerned . nevertheless , to gratifie the doctor , i will put it upon the issue of the very literal sense of this story , whether god conveyed a false perswasion into ahab , or no. god being seated in his throne , and his court standing about him , he asks thus : [ who shall perswade ahab that he may go up and fall at ramoth gilead ? ] here it is plain , that god meant not to convey that perswasion into ahab himself : for he inquires for some else to do it . after several spirits had delivered their opinions , one on this manner and another on that ; forth comes one who undertook the business . god asks him wherewith he would perswade ahab ? he answers , [ i will go forth , and will be a lying spirit in the mouth of all his prophets ] here he plainly takes the whole action upon himself : but yet he had no power to execute it , till god gave him leave : whereupon god replies [ thou shalt perswade him , and prevail also : go forth and do so . ] thus the lying spirit offering his readiness ( that is , if god hindred not ) and god declares that he will permit it , and foretells the event . ahab might have been perswaded by truths ; therefore god first propounded , who will goe and perswade ahab , &c. but ahab also might be perswaded by a lie , and that god permits , leaving a wicked spirit , to his own wickedness ; and by permitting that , resolving to punish ahabs wickedness with his ruine . nothing appears in all this transaction which proves ahabs false perswasion to have been conveyed into him by god ; but that it was solely performed by that lying spirit , who did but his kinde in deceiving . and seeing ahab had for a long time despised gods true prophets , and hearkned to false ones , it was the decorum of divine justice to suffer his ruine to proceed from false prophets inspired by that lying spirit . yet still at the same time god sent his true prophet michaia , who informed ahab of the false prophets lie ; that it might appear ( to the shame of all such as dr more ) that as the devil indeavours to convey false perswasions ; so god interesses his spirit onely in the conveyance of true . and i presume the doctor will grant , that gods spirit was in michaia ; that if ahab had hearkned to him and been perswaded by him , this perswasion had been conveyed by god ; that however , michaia's prophecy was to him in the nature of a command from god not to go up to ramoth gilead : and if so ; then the perswasion conveyed into him by the lying prophets , could be no perswasion or command of god : unless we dream that god at the same time , concerning the same thing , and to the same person , can be the authour and conveyer of perswasions or commands , expressly contrary to one another . sutable to what i have said touching the carriage of this business , is the account theodoret gives of it : haec est prosopopaeia quae docet divinam permissionem : non enim verus dominus & veritatis magister jussit ut deciperetur ahab : per haec docuit propheta quod spiritus deceptionis impiis hominibus utens tanquam instrumentis , falso promittit victoriam : hoc autem fit deo permittente : nam cum prohibere potuit , non prohibuit quoniam indignus erat ahab cujus curam gereret . now for the forementioned place in ezech. 14. 9. if the prophet be deceived when he hath spoken , i the lord have deceived that prophet ] though it appertains not to the doctors question , ( as i hinted before ) yet concerning the scruple it may seem to afford , i answer : take it in the strictest sense the words will truly bear , it follows not that god did any more , deceive this prophet in ezechiel , then he did those prophets of ahab ; namely by giving leave to a lying spirit to deceive them . it was his justice upon that wicked prophet , to leave him to be inspired and acted by the devil . in brief , hear what theodoret saith upon the place , at non est justi judicis proprium , & decipere prophetam , & errantem punire : non ergo secundum efficaciam ait se prophetam in errorem inducturum , sed secundum permissionem : i. e. cum possim statim illius mendacium redarguere , sustineo , & divinâ lenitate usus permitto ut dolo utatur , quem voluntate non necessitate exercet . the doctors last instance , is that of gods hardning pharaohs heart [ who , ( saith he ) was so intoxicated with a false perswasion that his gods and his magicians would be able to stand it out with the god of the hebrews &c. god having given him up to this delusion ] i take him at his last words : god gave up pharaoh to this delusion . pharaoh obstinately hardned his heart against god ; and therefore god is said after that to harden pharaohs heart . how ? by conveying into him that false perswasion ? no : but , as the doctor here himself acknowledges , by giving him up to this delusion . i grant , our english chap. 7. 13. seems to say that god first hardned pharohs heart : but rhe doctor is not ignorant , that in the lxx it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is roboravit se , or roboratum est : which word occurrs again v. 22. and is there rendred by our interpreters , not , he hardned pharaohs heart ; but , pharaohs heart was hardned : which version is nearer to the original . so also it is , cap. 8. 19. & 9. 35. the doctor therefore might have spared the long adoe he makes about this word : especially seeing , let this hardning be how it will , yet pharaoh was no sincere person , and to such alone the question is by him restrained . after all this , as the result of his premised citations and considerations , he thus concludes in his 11th section [ god may , and sometimes doth , convey a false perswasion into the minde of man , certainly and effectually though permissively , which was the first disquisition conteined in the main question . ] i wonder not that the doctor thinks it lawfull for him to convey a false perswasion into the readers minde , when he holds that it well enough becomes god himself so to do . that the doctor indeavours thus to convey it , will appear if the reader will but look back and mark whether this were ( as here he affirms ) his first disquisition . he propounded it in his 6. sect. in these very words whether it be competible to the nature of god , to convey a false perswasion into the minde of his creature ) compare now and you will finde , first the former words of the disquisition changed , and instead of ( it is competible to the nature of god ) i. e. god may do it ) these words ( god may , and sometimes doth it . ) secondly you will find all those words , ( certainly and effectually , though permissively , ) thrust in here , of which there was not one syllable there . and yet he doubts not to say , that this was the first disquisition . if he makes no bones of right down affirming what is false , i shall look how i build upon his words hereafter . but the sense of this intruded piece , is against all sense : for doth god operate that himself , which he doth not operate himself , but leaves to be operated by others ? though upon gods permission , the effect certainly follows , by the diligence of wicked agents let loose ; yet to say therefore , that this is an effect operated by god himself , will fetch in god to be certainly the authour of all the sins in the world : seeing no sins are perpetrated but what god permits ; and upon his permission , or leaving the devil and wicked men to their own swinge , all sins that are , do certainly and effectually come to pass . this consequence of his doctrine the doctor may do well to think on at his leisure . lastly , i must agian minde him , that all his examples produced out of scripture , whether of the obstinate iews , or the assyrian army , or ahab , or the lying prophets , or pharaoh ; are concerning men who were not sincere . yet his main question was touching conviction of conscience in the sincere : so that had these examples indeed proved , that god conveys a false perswasion into the unsincere ; yet they had been far enough from making for the doctors purpose . in his 12th section he proceeds to [ the objections against this conclusion , as if it were repugnant with gods veracity , and destructive of our trust and belief in him . ] to answer this , he is put to his reserve of jugling , and strangely casts about . i must have patience to transcribe his tricks ; which are these , [ as gods exercising sometimes his severity , sometimes his mercy , which are two opposite modes of the divine justice , bears no repugnancy at all with either attribute ; it being upon several occasions and subjects : so for god to make use sometimes of his veracity , sometimes of that policy which his practical wisedom ( whereby he acts in the administration of the affairs of the world ) thinks convenient , and which clashes not either with his justice or goodness , is not at all harsh or incongruous , provided it be upon distinct occasions and objects . for indeed the occasion and object altering , the exercise of the mode of this or that virtue must change ; or else it will hardly prove any mode of virtue at all . as if severity should be used upon one who was a fit object of mercy . if any judge should act after this sort , it would loose the title of severity , and take on the face of cruelty : so if veracity should be used in such a case as required due policy conformable to justice and goodness ; it would loose the appellation of veracity , and deserve the stile of unpolitickness . as for example , if a man was throughly assured that such an one with his company came with a murderous intention to his house to kill an innocent person , it may be his native prince , that had made an escape from the murderers ; and that he could not any way secure him from those barbarous pursuers , but by making them by some device or other , to believe he was gone from the house ; if instead of this necessary artifice he should in plain terms tell him he was there , were this that virtue of veracity , or not rather , at the best , an instance of most dangerous and mischievous folly . for it seems a strange virtue that is devoyd of all goodness , and that must needs be the handmaid of the greatest injustice , of murder ; yea , of the most execrable parricide . wherefore in such cases as this , it doth not clash with the virtue of veracity , not to speak the truth , since veracity hath no due object here , and so would prove no due moral action . nor can he hold his tongue ( we will suppose ) but by exposing his own life , and betraying the life of his prince . ] first , he makes severity and mercy , two opposite modes of gods iustice. this is odd , for the office of justice is to do right to all , and give them what they truly deserve : if severity doth no more nor less then thus , it is the same with justice ; if it doth more or less , it becomes injustice . and for mercy , how is that a mode of justice ! for mercy deals not with all as they deserve , but more kindly then they deserve . those whom justice would and must condemn , mercy finds a way to save . secondly , he saith that gods exercising sometimes his severity , sometimes his mercy ( the objects being distinct ) bears no repugnancy at all with either attribute . i suppose his meaning is , that thereby gods severity and mercy are not mutually repugnant . and what then ? why then it follows in like manner , saith the doctor , that his exercising sometimes his veracity sometimes his policy ( provided it clash not with his justice or goodness ) is not at all harsh or incongruous , the objects being distinct . why observes he not the due manner of the apodosis in his comparison , which should have run in this manner , [ so for god to exercise sometime his veracity , sometime his policy , bears no repugnance with either attribute , ] but slips into those words , [ it is not at all harsh or incongruous ] i can at present imagine no reason but this : he had intimated that veracity and policy are two of gods attributes , by naming mercy and severity to be so ; for to them , as to this point , he compares gods veracity and policy , and with this he would slily have run away ; wherefore he forbears expresly to term these later by the name of attributes ; least it should too much startle , and probably scandalize his reader . for though we readily grant veracity , yet we as readily deny policy to be an attribute of god. no true christian , but adores god as supremely wise ; but to call him a politick god , he counts it a profane diminution . and dr more , in making his god a politician , will give some men occasion to suspect , that all his religion is but policy . who knows not , that craft or policy is onely usefull to supply the defect of power ? for he who hath power sufficient to effect whatsoever he pleaseth ; needs no help of policy to compass his designs . wherefore though to men it may seem usefull ; yet it cannot be so to god , whom we believe to be omnipotent . what we weak mortals want of the lion , the fox often supplies ; but the lion of iudah cannot without blasphemous derogation be affirmed to need any such shift ; and if he needs it not , why doth the doctor obtrude upon him a needless attribute ? thirdly , having made mercy and severity two opposite modes of gods justice , and brought in as a parallei to them veracity and policy ; he should have done but honestly to have told us , of what vertue in god this veracity and policy are the two opposite modes : but here he leaves us to seek . fourthly , though gods mercy and severity ( as to different objects ) be not repugnant , but may well consist in the same god : yet veracity and fallacity ( for the policy the doctor fastens upon god , is neither better nor worse , would he speak it out , them down right fallacity ) can by no means be consistent in him . and the reason is this ; god exerciseth his mercy , by forbearing to exercise his severity or justice ; which forbearance infers no repugnancy : but he doth not exercise fallacity by forbearing to exercise veracity , if he deceives any one , he doth an act positively and essentially repugnant to his veracity . fifthly , the question here was , whether it be repugnant to gods veracity to convey a false perswasion into his creature . as an argument that it is not repugnant , the doctor tells us that policy is not repugnant to his veracity ; and what is this policy , but his conveying of a false perswasion ? so he very profoundly proves idem per idem : namely , that to convey a false perswasion , is not repugnant to gods veracity , because it is not repugnant to gods veracity , to convey a false perswasion . sixthly , he supposeth that in some cases , there may not be a due object for gods veracity , and therefore it were unpolitickness in god , if he should exercise his veracity there . yet in his main question , which occasioned this disquisition , the object is the sincere person ; and it is strange that such a person , of all others , should not be a due object for god to deal veraciously with . lastly , his comparison of a man harbouring his prince when persecuted by bloudy rebels ; is most miserably impertinent in this question concerning the most wise and almighty god ; unless he will also suppose , that this god can be put to such straits , as he supposeth that man to be : which supposal includes such impudent blasphemy as i tremble to think on . surely were that man in gods condition ; were he omnipotent , he could not be straitned by any necessity either of lying or speaking a lye , thereby to secure the life of his prince lurking in his house . after this , he distinguisheth between speaking a lye , and speaking what is false , and counts this the best distinction for salving their credits , [ who from the example of the hebrew midwives , whom god rewarded for the fair story they told the infant-murdering pharaoh , have concluded it lawfull in some cases to lye . ] but how will he prove that god rewarded them for that story ? the text is this , exod. 1. v. 21 , 21. ( therefore god dealt well with the midwives ; and the people multiplyed and waxed very mighty . and it came to pass , because the midwives feared god , that he made them houses . ) moses having vers. 20. told us that god did therefore deal well with them : least we should presently fancy , that it was for telling that fained story ; he gives us the true reason , vers. 21. namely , because they feared god. the fear of god made them forbear from murdering the innocent infants ; and this piety god crowned with a correspondent reward ; for he built them houses , that is , raised and established their families , because they conscientiously refused to destroy the families of the israelites . he adds [ simply to speak what is false , hath no immorality in it at all : otherwise , no man might dispute or pronounce a false axiom . and if an axiom spoken that hath neither any conformity with the minde of him that speaks , nor with the thing it pronounces of , is not morally evil ; that incongruity betwixt enuntiated falsity and the minde and the thing , hath no moral evil in it . what moral evil then can it have in it , when it is enuntiated for a good end , and in very congruous circumstances ? ] still extravagant . the point in hand , is not concerning the meer simple pronouncing of what is false , but pronouncing it ammo decipiendi , on purpose to convey a false perswasion into the hearer , and making him believe that to be true , which is not true ; and this i trow , hath some immorality in it : nor can the specious pretence of a good end , excuse what is morally evil . [ wherefore , as it is said of unity , ( which yet is one of the divine attributes , ) nibil boni est in unitate , nist umtas sit in bono : so i say of veracity , nibil boni est in veracitate , nisi veracitas sit in bonum . ] i pray doctor , was it ever said of that unity which is one of the divine attributes , that nihil boni est in unitate , nisi unitas sit in bono ? that nisi supposeth it possible , that the unity spoken of , may happen not to be in bono : but is this possible touching the unity of the divine nature ? you might therefore more wisely and mannerly too , have spared your ill-looking parenthesis . besides would you have imitated that sentence , as you pretend , you ought to have said , nihil boni est in veracitate , nisi veracit as sit in bono . but you were aware that there would have been but small sense in those words , and nothing at all to your purpose : therefore notwithstanding your premised ( so i say ) you do not say so , but quite another thing , namely , in bonum , for in bono . [ and that goodness is the measure of all moral perfection in man , as it is certainly the most sovereign attribute in god , and the measure of all what we may by way of analogie , call moral attributes in him . neither can any thing be rightly termed an act of severity , mercy , policy , veracity or the like , unless it participate of his goodness , and involve not in it more evil then good ; so that in what objects or occasions that would happen , the goodness of god would not fail to make use of such a mode of his justice or wisedom , as were opposite to that which would create so much inconvenience . ] how marvelously little makes this discourse of gods goodness , to the doctors purpose ! unless he supposeth , that the divine goodness may suffer , if we hold that god cannot convey a false perswasion into mans minde . but is god any thing the less good , because he cannot deceive man ? if gods veracity be alwaies strictly exercised , and no policy admitted in his actions , what evil or inconvenience could hence ensue ; seeing he is , notwithstanding , still almighty , and can by no exigence be forced to stand in need of craft or fallacity to maintain his goodness ? now at length , having cleared the field , ( just as you have seen ) the doctor victoriously concludes , that what he hath said [ if duly considered is more then enough , for the proving that gods conveying a false perswasion into the minde of his creature , permissione certâ & efficaci , may not clash at all with the divine veracity . ] but first , those words , permissione certâ & efficaci , were not in the question propounded , but jugled in here , he knows why . this is his old trick , but so pitifull an one , as will onely make him debere ludibrium pueris . secondly , if they had been in the proposed question , they had onely made the question ridiculous , by supposing that to be gods act , which is but his permission ; for the appendent epithets certâ & efficaci , will no way mend the matter ; as i have proved already . in his 14th sect. he advanceth against the 2d objection , and saith , [ as for the 2d objection , as if this supposition were destructive of our faith and trust in god ; as if this once admitted , we could never know when he spoke truth , or were in earnest with us , i. whether the religion we are at present perswaded of be true ; the answer thereunto is not far to seek . i say therefore , that though a false religion were the command of god , it is no lett or hinderance to the sinding of the true : for though it be his command , yet it is not with those circumstances that his absolute and enuntiative command is . such as the superlative holiness and unimitable miracles of the true prophet , express voices from heaven giving testimony to him ; his rising from the dead , and his visible ascending into those mansions of glory ; and finally , the perfect congruity of the whole religion to the exactest reason , and its having nothing in it repugnant thereto ; the being attested to by illustrious prophesies , both many and at great distances from the event , with the like advantages , which no permissive command of god can be circumstantiated with . ] indeed such answers as this , need not be far to seek : for the point is this ; whether , admitting a false religion to be the command of god , we can know when god speaks truth , and whether the religion we are at present perswaded of , be true . he saith , the admitting this , is no lett or hinderance to the finding the true religion : and why ? because such a command is not so circumstantiated as his absolute enuntiative command is . here i first demand , why he thus distinguisheth gods commands ? for the command in question , is by himself supposed to be a full and firm conviction of conscience conveyed by god into the minde ; this cannot be , unless the command be given and signified to the minde , that is , unless it be some way or other enuntiated ; and indeed it cannot be convinced how god can give a command , if it be not enuntiative . then for absolute , this command is such also . for the doctor supposeth it to be a command touching religion , nay to be religion it self ; and will he have it not absolute , but conditional ? if he will , yet this cannot serve his turn ; for he affirms , sect. 15. that this false perswasion conveyed by god ( which is the command ) doth necessarily oblige the party perswaded , to act conscientiously thereupon ; and if it doth so it must be absolute . the doctors distinction therefore is repugnant to his own doctrine . secondly , it is easily evincible out of the doctors own concessions , that the admitting of this principle must needs be a ●…ett or hinderance to the finding the true religion : for let this command or false perswasion be circumstantiated as the doctor pleaseth , yet still it is a command conveyed into the minde of man , and with such circumstances , that even in a sincere soul , it begets full conviction of conscience , that it is indeed gods command . now the conscience being thus convinced , no circumstances of any other religion , can operate upon such a soul , to believe it to be true : and the reason of this is plain , for the soul is already satisfied , that the religion she hath embraced , is gods command ; she cannot therefore ( especially if she be sincere ) listen to any thing repugnant to the religion she hath already entertained . for all circumstances of that other religion , cannot possibly mount higher then to prove it to be of god , and to be his command strictly obliging the conscience : but this soul being convinced that her present religion is such , she can have no just reason to change it ; and may well and honestly suspect , that the pretence which another religion makes of proceeding from god , though never so full and specious , is yet indeed but fallacious , and a train fairly laid to deceive her . and is this no lett or hinderance to the finding of the true religion ! for my part , i have been considering it , and must profess , that i am not able to fancy any hinderance so great . as for the particular circumstances which he mentioneth of the christian religion , ( viz. the superlative holiness , &c. ) we may suppose the whole history of them known to an honest moral iew. now if this iews religion may be granted to be conveyed into his minde by god , and thereby be gods command to him ; well may he neglect those circumstances , and rest securely upon what is gods command , viz. his own religion as it is opposite to the christian : for why should he believe or regard any thing contrary to what he is convinced in his conscience to proceed from god ? if it be replyed , that in case this iew would but hear such reasons and arguments as may be drawn from those mighty circumstances , they would prove to him that he is in an errour , and ought to reforme his erroneous conscience : he may by dr more 's principle readily answer , that though his religion could be proved an errour , yet still it may be the command of god ; and that for his part , he is convinced that so it is : wherefore whilst gods command sounds in his soul , he holds it impudent impiety to disobey it . as for reasons and arguments , they can signifie nothing to him ; for a perswasion conveyed by god himself , may include falsity ; much more may any reasons and arguments which men can muster up to perswade him . for it is demonstrable , that if god may convey a false perswasion , then may any thing made by god , whether angel or man , whether reason or sense , make a false representation . thus except it be granted , that god be of immutable veracity , and can neither deceive nor be deceived , there neither is nor can be any stable grounding upon any thing in the world as true . i might here minde the reader , of the doctors varying the terms of this objection : but i hasten to follow him , for he immediately adds , that [ by purification of our mindes , perfecting holiness in the fear of god , and by free and unprejudiced reason , a man shall ( with gods assistance ) be fully able to distinguish the permissive command of god , from his absolute or enunciative ; and know at last that the former was for trial or punishment , but that now he is under his most perfect and absolute command indeed . ] the vanity of his distinction between gods permissive , and his absolute or enuntiative command , i have noted already . now it was well the doctor forgot not here to put in ( with gods assistance ) else he who by his own industrious wit discovers a falsity in the perswasion introduced by god , might be thought cunninger then god the authour of it ; but if god must help him to do it , the case is altered . and yet perhaps the policy of that god might notwithstanding be questioned , who contrives and conveys a false perswasion , and then assists men in discovering his own deceit . but now the means which he prescribes for attaining the knowledge of the true religion is such , as is not within the sphear of the party concerned : for this party is one in a false religion , and conscientiously convinced that it is true . can he purifie his minde and perfect holiness ? can he attain to complete sanctity in a false religion ? if he can , then it is most certain that unprejudiced reason ( though indeed it be ridiculous to suppose , as the doctor doth , that such a mans reason should remain unprejudiced whilst he conscientiously holds a false religion , ) will rather perswade him to set up his rest in that religion which he is already convinced to be gods command , then to seek another contrary to it . for what reason can move him to imagine , that a religion conveyed to him by god , and such as by it he perfects holiness in the sight of god , is not that gods absolute , but as the doctor will needs have it , his permissive command ? again , what is the sense of gods permissive command in this case ? is it that god effectually permits a lying spirit to instill that false perswasion into man ? even this will not amount to make it gods command , unless we grant every sin which the tempter perswades us to , to be gods command also . but if it be , ( as the doctor in the first question propounded it ) competible to the nature of god , to convey a false perswasion ; then may god do this immediately by himself : and how then is such a perswasion his permissive command ? doth god permit himself to command ? or doth he command permissively ? or is that command which obliges the conscience religiously to act ( for so the doctor affirms this to do ) onely a permission , or a commanding permission ; or what in gods name is it ? well , the doctor nevertheless concludes , in the close of this 14th sect. [ that this his supposition is no prejudice at all , but a mighty advantage to christianity : for were but mankinde perswaded that for ought they know , the present religion they are under , may be but a permissive command imposed upon them for punishment or trial , it would ingage them not to immerse themselves so much into the world , but to live holily , and meditate seriously on divine matters ; to pray servently , and seek diligently what is the true religion indeed , which undoubtedly would confirme the christian more strongly in his religion , ( truth the more it is tryed , gaining the greater empire upon the minds of men ) and were the next way to turn all men that made serious use of this principle unto christianity . thus have i fully cleared the first particular disquisition comprised in the main question from the chief objections made against it . ] here the doctor speaks of mankinde , christians and not christians ; and affirms it advantageous to christianity if they were all perswaded that for ought they know , their present religion may be but gods permissive command , i. e. not the true religion : this prompts all the world to be cartesians in religion , and suspect all principles which they had before believed , yea though christian principles for the doing of which , could the doctor prevail with them , he doubts not but it would ingage them to abandon secularity , to live holily , to meditate seriously on divine matters , to pray servently and seek diligently what is the true religion indeed . but how knows the doctor that this effect will follow ? his credit is not so good as that we take his word for a warrant : and doth not sad experience tell us that many christians ( seduced by such leaders as the doctor ) growing thus disquisitive as to doubt that the principles of their religion may be false , have instead of growing unsecular and holy , turn'd grossly carnal , prophane , and little less then atheistical : instead of serious meditation , fervent prayer , and diligent search for the true religion ; made a mock of devotion , and sacrificed themselves to idleness , pleasure and vanity ? it is true , we are to try all things : but that is before we receive them , not after . he who turns from any other religion to the christian , ought to try and be fairly satisfied concerning the christian , before he ingages in it : but having so ingaged , then he is not to unravel all again by doubting of what he had upon just grounds imbraced ; unless he means to be a perpetual weathercock . as for those who are educated in the christian religion , and never were ingaged in any other ; it is very usefull to exhort them to so much meditation and study in it , as to inable them to give a reason of the hope that is in them , and to stop the mouths of gain-sayers : but to tell them that it is for their advantage to be perswaded that for ought they know their religion may be false , is a certain way to make them for a while to believe no religion ; and a probable way to render them secure and perfect atheists : for , upon such a perswasion , they are so far from being ingaged to live holily , to pray fervently , to wean themselves from the world , &c. ( as the doctor would pretend ) that they are rather ingaged in the quite contrary . and my reason is : because all these and such like parts of piety , are parts of that very christian religion which such men are perswaded may for ought they know , be not gods absolute , but his permissive command , that is , not true but false . if it be replyed , that such duties as those , are taught us rather as we are men , then as we are christians ; i mean by the law of nature and right reason ; and that therefore our suspending our belief of our religion properly as christian suspends not our belief of being obliged to those duties : i answer : first , those duties are all incorporated in the gospel and more expressly taught us in christs law , then in the l●… of nature . 2. as i suspend my belief of the truth of christs law , so i may suspend my belief of the truth of natures law , and suppose that this as well as that , is but gods permissive command . 3. not to be immersed in the world , is to be mortified : to live holily , or as he expressed it before , to perfect holiness in the fear of god , is to be intirely spiritualized : and these are properly christian virtues . now touching them who are not christians , the doctor affirms that the serious use of this his principle [ viz. that for ought they know , their religion is false , i. e. onely gods permissive command ] is the next way to turn all men to christianity . indeed to perswade them , that for ought they know their present religion may be false , is a fair step towards their i●… quiring after the true . but to perswade them so upon dr more principle [ viz. that their religion may be false , though it be gods command , and though their consciences be convinced that it is his command ] is not the way to christianity , but to atheism , or at least to an indifferency in religion little better then atheism . for , grant the infidel this ground ; and by what arguments will you press him to turn christian ? the best which dr more can suggest are i guess , those which he hinted in this section , i. e. the superlative holiness and unimitable miracles of christ : voices from heaven giving testimony to him ; his resurrection , his ascension , his being attested by prophesies at great distance . to these or any the like , the infidels answer is ready , viz. dr more hath assured me that god may be the conveyer of a false perswasion : why then should i not conclude that all these strange stories you tell me of christ , may also be false ? for why may not you , or any men whatsoever , deceive me , as well as god ? yea but if you will purifie your self , and perfect holiness in the fear of god , and use free and unprejudiced reason , you shall by gods assistance find those stories to be true . to this likewise his answer is at hand : how know i that all you now say , is not a train to convey a false perswasion into me ? i cannot in any reason be more assured of your veracity , then i am of gods : and your pretended veracity here , may be nothing else but policy . but whereas you tell me i shall discover the truth by gods assistance : what am i the nearer , or how can i trust to that staff , if god himself may be the authour of a false perswasion ; and if he , no less then you , may in this case , for ought i know , exercise his policy , and not his veracity ? the second argument therefore ( which i also take from dr more , in the mentioned place ) must be this : that christian religion holds perfect congruity to the exactest reason , and hath nothing in it repugnant thereto . to this the infidel may thus reply : if god may deceive me , exactest reason may deceive me . or if your god can deceive , and reason not ; then shall reason be my god : onely i would desire you to inform me where exact reason dwells , and how i may come acquainted wit it . if it be that which cannot deceive , i am sure it dwells not in me , for i dare not think my self priviledged with that veracity which you deny to god : and how you can prove that it dwells in you , is past my imagination . had you told me that god cannot deceive , and that he hath set up the candle of reason in mans soul ; i should have counted the dictates of this reason to be infallible : but seeing you teach me that god the prime fountain of all things whatsoever , may convey into mans minde that which is false , you leave me no certain bottom to build upon : and therefore i had best even at a venture be content with the religion i have hapned to be in , whether right or wrong ; and not trouble my self about the needless entertaining of a new one , which for ought i know ( or you either , upon this your ground ) may prove a false perswasion . and thus the oraculous doctor hath cleared , yea and fully cleared ( but we want some new dictionary to teach us what clearing signifies ) his first particular disquisition . sect. 15. he thus proceeds [ the second was , whether it be competible to the nature of god to convey a false perswasion in things practical , and which religiously and conscientiously oblige the party thus perswaded , to act accordingly , or abstain from acting . ] this he decides affirmatively : for he adds , that [ ahab was thus deceived by gods effectual permission of that lying spirit that profer'd his service in that affair : for the belief of that sure success which he thought was promised him from god , was plainly of that nature as to oblige his conscience to fight the lords battels against the uncircumcised . ] upon supposal of his former conclusion , viz. that it is competible to gods nature to convey a false perswasion into the the minde of his creature , ( which conclusion i hope i have made appear to be shamefully false ) i will grant him , that such a perswasion doth conscientiously oblige the party perswaded , to act , &c. but i have already proved that this was not ahabs case , and that it was not god but the divel who deceived ahab : he must therefore give us some other instance : and that he doth in the very next words . [ moreover that example of gods conveying that perswasion into abraham , that he would have him to sacrifice his son , is beyond all exception : for it is manifest that abraham was so perswaded , by both what he did in the history , and what is said of him heb. 11. 17. by faith abraham when he was tryed , offer'd up isaac , accounting that god was able to raise him up even from the dead , from whence he also received him in a figure . and if he had not been perswaded that he was indeed to sacrifice him , it had been no tryal of his faith : but god never intended he should sacrifice him , and therefore this perswasion he conveyed into him was false , but did most indispensably oblige his conscience to act , for the giving of a proof of his wonderfull faith in god. ] the doctor may exercise his wonted confidence ; but for all that , i must tell him , he is much mistaken , ( as confident men use to be ) and that this example is not beyond all exception . first he argues that abraham was perswaded that he was to sacrifice his son , because unless this be granted , it was no tryall of his faith . i ask , of what faith ? the doctor would have us think , it was that faith , by which abraham believed this to be gods command : and was this such a singular exploit of faith , as to render abraham so eminently famous ? what is more frequent then for saints to believe that to be the command of god , which god commands them ? the strangeness of the thing commanded alters not the case : it may perhaps stagger the person commanded in reference to the performance of it ; but it obstructs not his belief that it is god indeed who gives such a command , unless the thing commanded be apparently repugnant to some known law of god. here i easily imagine the doctor will greedily reply , that this command was such , as being inconsistent with gods law against murder . now therefore i see i must tell the doctor some news ; and this it is . that this command of god was not contrary to his law against murder : nor had abraham murdered isaac , though he had actually sacrificed him : for , god had expressly promised him before , that in isaac should his seed be called . gen. 21. 12. this promise abraham firmly believed , and doubted not but isaac should infallibly propagate his seed : wherefore , chap. 22. upon gods command ( though most strange and unexpected ) to sacrifice isaac , abraham in most noble confidence of gods veracity , makes no demurrs , but prepares to offer him ; not having the least scruple but god could and would make good his word ; for he fully accounted that he was able to recall his son from his ashes , and to raise him up even from the dead , as it is heb. 11. 19. to murder ( which gods law forbade ) is to take away mans life without just authority , and so to take it away , as utterly to destroy it : but abraham now had authority given him by the lord of all ; and he knew and believed , by virtue of gods promise , that though he sacrificed isaac , yet he neither should nor could finally destroy his life . certain he was , that this sacrificing of him , was not quite to make an end of him , but onely to open a way to gods miraculous asserting his former promise . and this , this was the signal tryal of abrahams most steady and glorious faith : not the trying whether he believed that command of sacrificing isaac , to be the command of god ; but whether he firmly believed the former promise , that in isaac should his seed be called . and indeed thus much is clearly enough legible in the mentioned , 11 heb. where the apostle first sets this note upon abrahams faith he that had received the promises , offer'd up his onely begotten son of whom it was said , that in isaac shall thy seed be called , v. 17 , 18. and then he adds in what his faith consisted accounting that god was able to raise him up even from the dead , v. 19. secondly though the doctor offers no other proof , that abraham was to sacrifice his son ; yet i freely grant it him . but was this a false perswasion ? he believed that god commanded him thus to do , and that it was his duty to obey . is there any falsity in this ? i , but the doctor urges that god intended not he should sacrifice his son actually ; yet had conveyed into him a perswasion , that he did intend he should actually sacrifice him : and this perswasion of gods intent was false . i answer , 1. abraham was perswaded that god commanded him so : and what reason had he to look any farther . 2. suppose he were expressly perswaded that god intended he should actually sacrifice his son ; which yet god intended not : nevertheless he knew and was perswaded also , that if god stopped him in the act of sacrificing by a countermand ; then he intended no more but that he should with unfeigned obedience willingly and readily offer himself to slay his son . wherefore his first perswasion ( viz. that god intended he should actually slay his son ) was conditional ; namely , provided that god himself did not interpose in the act by a new command , and so accept the sincere will , for the deed . now this conditional perswasion , had not the least falsity in it ; nor was abraham any ways deceived by it . god did not deceive abraham ; but dr more deceives himself . nay father ; what if abraham did actually offer up his son ? what if god acknowledges , the scripture attests , that he did so ? what then becomes of this false perswasion so eagerly pressed by the doctor ? but god saith to abraham gen. 22. 9. seeing thou hast not with held thy son , thine onely son , from me , and the apostle saith expressly heb. 11. 17. by faith abraham offer'd up isaac ; and he who had received the promises offer'd up his onely begotten son : not ( prepared to offer ) but ( did offer ) that is actually : and this is here twice for fail affirmed in the same verse . abrahams sincere will , is by god accounted for the very deed. if the doctor still retorts , that abraham understood not aforehand that god would accept the will for the deed ; and that his willingness and readiness was all that god intended : but on the contrary that he was then perswaded that he ought to shed his sons blood on the altar ; and that in this perswasion he was deceived by god. to this , my former answer concerning abrahams conditional perswasion , is sufficient , but i add , had he been perswaded , that he ought ( absolutely , without any condition , and exclusively of any thing that might happen and intervene to the contrary ) actually to shed his sons blood : how will the doctor prove , that god conveyed into him this perswasion ? for if god did convey it , then must god be supposed to perswade abraham , 1. that the readiness of his will would not serve his turn . 2. that though any thing intervened , be it a countermand from god in the very act , yet he was bound to neglect that countermand , and to execute the first injunction . dares the doctor suppose that god thus perswaded abraham ? besides , what if abraham came into such a perswasion as is premised above , by not considering the first or second now mentioned , neither affirming nor denying , nor thinking of either ? must it be that god caused abraham so not to consider them ? thus abraham might possibly be perswaded that in event he should actually slay his son , and yet god not so perswade him , or any more then that it was gods will he should really goe and obey by doing on his part what was commanded . imperative words are spoken to the will , what he should will to do , not predictive of what should in event be executed . to conclude , god himself intended that abraham should actually sacrifice his son , unless he interposed a command to the contrary , ( for thus we are forced to distinguish in gods acting , to make it intelligible to our selves , ) and of thus much was abraham perswaded ; in which perswasion there was no falsity . that god intended also to interpose a contrary precept , the event assures us is true : but this argues not abraham to have been falsly perswaded in this point ; for god had conveyed no perswasion into him touching it , either true or false . the sum is this : abraham was certainly perswaded that god intended he should sacrifice his son ; unless before the striking the fatal blow , the same god interposed a countermand . whether god would so interpose he knew not : and when god did actually interpose , abraham found not himself any more deceived by god , then if he had not interposed . the doctors addition out of siracides , chap. 4. vers. 17. may well amount to what the apostle saith , heb. 12. 6. ( whom the lord loveth he chasteneth , and scourgeth every son whom he receiveth , ) but can never prove that god tries men by impressing falsity upon their mindes . the reader may please to view the place , for i hasten to his 16th section , where he comes to his 3d disquisition , and saith , [ the third is , whether such an effectual , though permissive false perswasion from god thus obliging the conscience to act , or abstain from acting this or that , may rightly be called the command of god ? ] his old art here again . in the 6th sect. where he propounds this disquisition , it is in these terms , [ whether this false conviction or perswasion may rightly be called the command of god to such a a person thus perswaded . ] what terms he now inserts is evident . but however he resolves the question roundly and briefly , saying , [ i think it is evident that it is of right so called , ] viz. the command of god. ] and truly well he might , if we grant him ( what he presumes we cannot deny ) his conclusion of his former disquisition . his tenet there is , that it is competible to the nature of god to convey into man such a false perswasion , as doth of its own nature necessarily oblige him to act conscientiouslly thereupon . these are the last words of his 15th section . now if it oblige a man , if of its own nature it oblige him , if it oblige him necessarily to act , it must needs be supposed to have the nature , and so to deserve the name of a command . this 3d disquisition therefore might ( as i noted at first ) have been well spared , did not the doctor take much felicity in unnecessary scribling . but his word permissive , which he hath crowded into this disquisition , seems something to trouble his stomach ; wherefore to ease himself , he makes his reader object that , if it be permissive , it is no command . to this he makes this pretty answer : [ here i am very willing to compound with the opposer , and to determine it onely a permissive command . ] but the compounder presently suspected that the reader would count his composition pitifull nonsence : immediately therefore he adds , [ which is not so bad syntax , as it may seem at first sight , but very good and warrantable sense . ] alas , the syntax is not to blame , but looks well enough at first sight : all the fault lies in the contradiction of the terms . let us see therefore how the doctor warrants and makes good ( very good ) the sense . why this he saith he will do by this obvious illustration , [ suppose some mighty prince should knowingly and wittingly by connivance permit the keeper of his broad seal to signe some commission or command , to such or such parties in some province of his empire to act thus or thus , but not contrary to any of his laws promulgated to that province , so that they cannot make the least scruple concerning the legitimateness of the instrument . i demand if these parties that receive this broad seal , do not receive a command from their prince ; and ask further , whether it be any more then a permissive command . i do not mean permissive in counterdistinction to injunctive , ( for that indeed were not so good sense ) but an obliging injunction from their prince , and yet coming to them onely by his connivance and permission . this i understand to be a permissive command , and such as will secure the parties from all blame and harm from the displeasure of their prince , they having his broad seal to authorize their actions ; nor have any other authority violently to hinder their proceedings , till they have a certain and infallible injunction from the prince himself , not onely permissive , but oral and positive so to do . ] it is a great part of this doctors trade , when he is destitute of solid arguments , ( as needs he must be ) to maintain gross errours and nonsense ; to attempt the feat by comparisons . but of all that i have happened to read , i remember no writer who useth this kinde of proof with so bad luck . here he first compares god to a prince , who willingly and wittingly by connivance , permits the keeper of his seal , &c. this falls short of the question , which is , whether god himself conveys a false perswasion or command ; not whether he permits another to convey it . and by the doctors instance in abraham , his opinion appears to be , that god himself immediately ( without the intercurrence of any keeper of his seal ) doth convey a false perswasion or command . besides , what false perswasion is conveyed into him who receives commission from the keeper , as the doctor supposes ? is it that he thinks it to be the princes command which he receiveth ? nothing less , for he were falsely perswaded , if he did not think so , seeing no prince doth more certainly and legally command , then by his bread seal . but the truth is , a keeper of his princes broad seal , may possibly set that seal dishonestly to what he ought not . but gods broad seal cannot be set to ought , but by himself . for gods broad seal , are such works , as none but himself can set or work ; and therefore they are his seal . so that the comparison comes not up to the main thing in controversie , whether god himself can convey a false perswasion into mans minde . what any other officer doth ( he not doing it , ) is not in this case gods act or conveyance , nor to be held as such , though in earthly princes it may . yea , but the doctor supposes that the prince did not expresly bid his keeper seal such a commission , but onely wittingly and willingly connived at it , and that therefore it is his command no more then permissively . i answer , if commissions or commands under the princes broad seal , be ( as they are ) most truly and legally his commissions and commands ; and if such a commission or command be not issued by the keeper surreptitiously , or of his own head , and against the princes minde and laws , but so as the prince himself prudens & sciens doth wittingly and willingly ( as the doctor here supposeth ) give way to the issuing of it ; this is as much to all intents and purposes the princes positive commission and command , as if he had orally in the most express words imaginable joyned his keeper to seal and issue it . this example therefore affords not the least parallel to the doctors chimera of a permissive command from god ; nor doth it prove the terms to be good , much less very good , and warrantable sense . had i leisure to be sportfull , i would scan those pretty words of his , invented as if on purpose pro ridiculo & delectamento ; [ i mean not permissive in contradistinction to injunctive , for that indeed were not so good sense , but an obliging injunction from their prince , yet coming to them onely by his connivance and permission ; this i understand to be a permissive command . ] wherefore let some body else ask him , first , how permissive can be understood to be permissive , and yet not contradistinct to injunctive ? secondly , how that can be an obliging injunction , which comes but by permission and connivance ? that the sequel involves him in inextricable non-sense , who can help it ; seeing the doctor will rather venture to speak any thing , then yield that he hath spoken amiss ? sect. 17. he saith , [ wherefore having rightly stated and cleared the three particulars of the question propounded , we shall now be bold to infer the whole conclusion in this 5th aphorism . ] reader , how rightly and clearly he hath performed what he here boasts , do thou judge ; mean while i follow him to his 5th aphorism , which runs thus ; [ that a full and firm conviction of conscience in a soul that is sincere , touching a religion into which some things are incorporate that be false , but without any moral turpitude ; and of that nature that no moral sincerity may be able to discover the falseness of them ; is rightly said to be the permissive command of god to that soul for either punishment or trial . ] i see how loath he is to leave his trick of intruding more terms in the conclusion , then he propounded in the question , for instead of these words in his questistion , sect. 3. [ can be rightly said to be the command of god , ] here he saith , [ is rightly said to be the permissive command of god. ] but let this pass . having produced his aphorism , he presently falls a crowing in this fashion , [ this assertion , i hope , to all indifferent judges , will appear both true and modest . ] that it is true , is falsly said , which appears by what i have alledged against his proofs of it . that it is modest , whatever the doctors hopes be , it will never seem such , till the world can so far dote as to believe , that one repugnant thing doth signifie another ; that to command is to permit , and to permit is to command . that permissive may signifie injunctive ; and injunctive permissive : that boldness of innovations may signifie madesty , & vice versâ ; and that therefore the one may without impudence be used for the other well , but as true and modest as it is , he dares not trust it abroad in that garb which in his foregoing sections he took such large pains to trim it in : his conscience pricked the man on to say something more , though god knows just nothing ad rem . he pleads that he [ understands not this perswaswasion or command of god in any false religion , in a positive sense , but onely permissive : and means not that in such a case god as it were riseth off from his seat to act or speak , but onely by letting the course of things go on , and giving no stop to secondary causes , such a perswasion as from god is conveyed into the minde of man permissione certâ & efficaci . ] doth not this interfere with his alledging abrahams example as most unexceptionable for his purpose ? did god there onely let the course of things proceed , without putting a stop to secondary causes ? but that which i chiefly observe here , is his staggering quite from his principle , in those words , [ such a perswasion as from god is conveyed into the minde , &c. ] now it seems , it is but as from god ; not from god. as from god , and that onely by his letting of the course of things go on ; and thus gods conveying of a false perswasion into the mindes of men , is defended by denying it , by conveying it away out of that which he will defend , and yet that perswasion must still be conveyed , that dr more hath not conveyed any errour in his writings . nor stays he here , but by a strange giddyness reels again to his former fancy ; for he adds in the later part of this 17 h sect. that god conveyeth a false perswasion into the minde of his creature , [ not by a positive particular exertion of his power upon the creature , but onely by an effectual permission of secondary causes . ] but this onely intangles him in a farther absurdity , ( as i have somewhere hinted before , and must , since the doctor here leads me to it , declare again : ) for if gods permission of secondary causes be gods command , then god commands all the sins in the world . the doctor therefore must be content to grant , that gods permission is no more then permission ; and not jumble permitting and commanding together , in his contradictious notion of commanding permissively . for if he thinks to get off by calling this permission an effectual permission , his device will fail him , seeing the sins which god permits , are effectually permitted , ( if he will so speak , ) else they could not be acted upon his permission . but this effectualness is not from any positive operation of god , but of those the doctor terms the secondary causes , namely , finners themselves . now though god knows that if he withdraws his restraining goodness , those secondary causes will certainly produce sinfull effects ; yet he may in his justice , and for reasons known to himself , withdraw that his restraining goodness : nor can he therefore be charged to be an effectual concurrer to those sins , seeing those second causes are supposed to be free agents , and onely biassed to perverseness by their own prevailing corruptions in his 18th sect. he sums up what he had premised in five particulars : in the fourth whereof he falls upon a new shift to palliate the odiousness of his position , viz. [ the injunction and command may rightly be conceived to lye rather upon that part of the religion that is unexceptionably true , then upon what is erroneous . ] he supposeth thus much truth in the false religion conveyed by god , as to acknowledge one true god , and life to come , and a blessed immortality for those that serve him in sincerity and truth . as for other points it may be erroneous , but saith he , gods command may rightly be conceived to lye rather upon that part which is true , then upon what is crroneous . i will grant him more then thus , for i affirm that gods command cannot rightly be conceived to lye upon any part of the religion , but that which is true . but if the doctors position were true , it must be granted to lye not onely on the true part , but on the erroneous also ; for he holds that conviction of conscience touching a religion in which some falsities are incorporated , is the command of god : this command therefore respects the whole religion of which the conscience is thus by god convinced ; and how can a man so convinced , be able to understand that gods intent was to command him this part of it , rather then that , when he is perswaded in his conscience that all of it is commanded ? the greatness or the smallness of points in that religion will not vary the case ; the question being not which articles are of chief consequence , but whether all , both great and less are true and obligatory , as proceeding from god. but the doctor will needs be declaring this his fancy by a knack , in which i have observed him marvellously unfortunate ; i mean , by a simile . wilt thou have patience reader , till i repeat it ? [ if the command of a master to his servant should run in this form of a discreet axiom ; i will have you wait on me at such a meeting , though your cloths be old or out of the mode . the great stress of the command lies upon that indubitable point of duty the serving his master , which he will not dispense withall , though the servant be not in the best mode accommodated for it , and it may be it is his masters pleasure that as yet he should not . but he hath a full warrant , and no man ought to hinder him from serving in that garb he is . the like may be said of that habit of minde it a religionist which is not yet devoid of errour and ignorance , but joyned with an irreprehensible sincerity that he is to serve god , though in that less seemly and less perfect habit , and that his master hath so commanded him to do , and that therefore no man may rightfully hinder him . ] that which the doctor calls , the habit of minde in the religionist , not devoyd of errour and ignorance ; he should by his own doctrine have called , that perswasion of conscience instilled by god touching a religion into which some falsities are incorporated ; which perswasion religiously obliges the party to act accordingly . but this would have spoyled the play , and too much disfigured his fine simile . however , there is no help but thus it must be , or else his example of the master and servant cannot be applyed to the present case . hereupon he must suppose , that the servants old unfashionable clothes , are such as his master purposely put upon him , and such as in putting on him , he commanded him to wear at such a meeting . now upon this supposal , how indiscreet and ridiculous is that command in form of a discreet axiom , [ i will have you wait on me though your clothes be old and out of the mode ? ] that is , ( i will have you wait on me in those clothes , though they be the clothes i have put on you ; and in putting them on , commanded you to wait upon me in them . ) but much more ridiculous will the counter-part be ; for by the laws of this simile , god must be supposed to say thus : ( i will have you serve me in this false perswasion , though it be a false perswasion which i have conveyed into you , and in conveying it commanded you to serve me in it . ) after he hath abused the reader ( and indeed himself , ) with eighteen tedious sections of this kinde of stuff ; he saith , sect. 19. [ now i conceive my self well appointed for a sufficient answer to the 7th objection in terminis , which is this . object . 7. [ he saith , that god may and doth infuse into men false perswasions in matters of religion ; instancing in turcism and judaism , which contradict the christian faith , t. 10. c. 10. p. 517 , 518. ] to this he first answers thus , [ i no where in those pages , nor any where else , affirm that god infuseth a false perswasion into men . that scholastick word infusion sounding quite contrary to my meaning ; as if he infused falshood , as he is said to infuse graces , by a special and positive operation upon the minde ; whereas i have already fully declared my self , that i understand all that which i have spoken concerning gods conveying a false perswasion into a man , in a permissive , not positive way . ] seeing the doctor is thus nice , i will suppose the word convey to be in the objection instead of infuse ; for certain i am , that he here makes a distinction where the objector made no difference . and what hath he now got by it ? for god may as truly be said to convey grace as to infuse it ; and as truly to infuse a false perswasion as to convey it . nay his conveyance of falshood into the minde , must needs be an operation , and a special positive operation ; no less then his infusing of grace into the minde : if that falshood by him conveyed doth as the doctor affirms , oblige the conscience ; for no obligation can arise from a permission , but from some other word of him that can oblige us , or something impressed or infused into the minde . as for his adding , that he understands ( and hath fully so declared ) all he hath spoken about gods conveying a falsity , in a permissive , not positive way : besides the repugnancy of the thing it self , i ask where he did thus declare himself ? in this apologie i grant , but not in that place of his mysterie , where he delivers the objected doctrine . i finde not there so much as the mention of permission , to mitigate the business . but these words i finde , [ when can god be said to command a person , if not then when he conveyeth a practical perswasion so unto him , that there is no place left to doubt , but that it is his command ? for if he spoke to him face to face , there could be no greater assurance of receiving a command from him . ] and these : [ the simple falsities in religion , are not sufficient to detect that such a religion is not commanded to such and such persons by god himself . ] and these : [ if thou wilt be so humoursome for all this , as to deny that such a conviction of conscience so stated as i have stated it , is the real command of god in every particular , namely , in the apprehensions which are false , &c. ] by which last words it is plain , that the command may not rightly be conceived to lye rather upon that part of the religion that is unexceptionably true , then upon what is erroneous , ( which yet was the doctors last shift , sect. 16. ) but must equally lye upon the whole . let us suppose then , that the doctor hath now found it the safest course ( the laws being settled as they are , ) to declare himself in his apologie as he saith he hath done . what is this to his former book ? unless he also professeth , that in it he delivered doctrine which cannot be maintained , and which is indeed incapable of the sense he saith he now understands that doctrine in ? since a command it was , if any thing can be called a command ; for so he said , when can god be said to command a person , if not then when he conveys a practical perswasion so into him , that there is no place left to doubt but that it is his command ? ] these words now justified in his preface ( with all that he hath writ ) cannot be minced as now he would in his apologie , without retracting them ; of which honour it seems he judgeth himself unworthy . touching turcism and iudaism mentioned in the objection , he answereth thus , [ though i do not stick to instance in turcism and iudaism , nnd that in such things as they contradict the christian belief in ; yet again i reply , that it is onely in things that have no moral turpitude in them , and that i suppose an invincible ignorance in them that are thus perswaded , and that the conveyance of this perswasion in respect of god , is not positive but onely permissive . ] i must also again reply , that there is not the least intimation in the place where he handles this in his mysterie , of gods conveying such a perswasion not positively but permissively . secondly , touching moral turpitude , ( of which i have said enough before , ) it is easie to drive him from that starting hole , though he makes frequent use of it , and wonderfully pleaseth himself in it . he instanceth in turcism , as a false religion conveyed by god into his creature ; but this religion includes some points of moral turpitude as gross as any imaginable , no less then points of bare falsity . and this assertion , though the doctor would here seem so squeamish as to abhor it ; yet i desire no other witness then himself to affirm it : for in the next chapter , sect. 9. he tells us that this is a precept in the turks luna , occidite homines quoúsque omnes mauri fiant ; which he saith , is a precept against the light of nature and indispensable law of morality . and in the 5th book of his mysterie , chap. 10. sect. 1. he saith , that this precept is both in the luna and alcoran , and argues from it , that mahomet was no true prophet , because of his laws to butcher all men that would not presently turn to his religion . if the doctor here retorts , that the particular instances he made in his mysterie of turcism and iudaism , onely respect christs dying on the cross , and his resurrection ; in the former of which the turks belief , in the later the iews , is opposite to the christians ; and that those particulars include not directly any moral turpitude . i answer , though that be granted him , yet he denies not in his apologie that his discourse in his mysterie supposeth , that the turks religion may be conveyed into men by god ; and if so , then may all the precepts of that religion be conveyed by him . indeed no turk who truly professeth mahomets religion , and sincerely seeks god in it , ( as the doctor supposeth men in a false religion may do , ) but is perswaded that mahomet was a true prophet ; and being so perswaded , he must needs imbrace all mahomets precepts , ( even such as this we speak of , ) as the precepts of god. whence it follows , that if god may be the conveyer of turcism , he may be the conveyer of what includes moral turpitude : wherefore for the doctor to suppose that god may convey turcism , and yet to pretend that god doth not convey what hath in it moral turpitude , is apparently to contradict himself . thirdly , concerning invincible ignorance in the persons thus perswaded , he is not content with what he had said , but to make all sure adds , [ here i suppose invincible ignorance , and that the iew or turk had lived out of all opportunity to be rightly instructed in the christian religion , but are sincerely minded toward the truth where ever they finde it . ] what will not this doctor say , rather then acknowledge that he hath erred ! his instances in the turk and iew , were ( as i even now noted ) that the one denies that christ dyed on the cross ; the other , that he rose again from the dead : which perswasions were by his own doctrine , conveyed into them by god. and here he tells us , that he supposeth invincible ignorance in this turk and iew ; why so ? namely , because though they had a sincere minde to the truth , yet they lived out of all opportunity of being rightly instructed in the christian religion . did they so ? how then came they to know these two articles of the christian creed , the passion and resurrection of christ , and so stiffly to oppose them , as peremptorily to conclude them false ? certainly they must have heard of them before they could condemn them ; and if they had opportunity to hear of two articles , they might at the same time have had opportunity to have heard of the rest ; nay , upon their supposed sincerity towards the truth , they would diligently have sought full information ; whereupon , they from whom they heard the two articles , might have instructed them , or directed them to instructers . if therefore they were ignorant of the other articles , it is evident that their ignorance could not be invincible , but was plainly wilfull . and the truth is , the doctor fowly enterfers with himself , in supposing those men to deny two articles of the creed , and yet mean while to be sincerely minded toward the truth wherever they finde it ; for in these two articles they met with it , and yet obstinately opposed it . and sure there is moral turpitude in the iews , by moral wickedness , forgery and subornation , endeavouring to suppress the witness of christs resurrection : and the present iews are the justifying heirs of their ancestors rampering with and debauching witnesses . unless we think , that to bear false witness ( against the witness of god almighty ) concerning his raising his son , be no moral turpitude . yet for all this , the doctor concludes in an high rant , [ so that this 7th objection , though it seems at first sight of a dangerous aspect , yet is easily , safely , and sufficiently answered out of what i have premised : ] whether so or no , let the reader now determine ; and withall observe , that the doctor rather then confess himself to have written an errour , will needs maintain that god can be the authour of falsity . though the truth is , by his own tenet , he cannot be sure but all his own doctrines are false , and conveyed into him by the same god , who may be the conveyer of errours in religion . chap. viii . touching liberty in religion . this chapter he begins thus [ the 8th objection is touching liberty of conscience : which right i confess is a very close consectary from the 5th aphorism of the foregoing chap. ] and what wonder ? for he that is acquainted with dr mores theologie , will easily perceive that the drift of his desperate and blasphemous opinion in the 7th objection , is chiefly , if not solely , to usher in this liberty of conscience . that 5th aphorism was this ( that a full and firm conviction of conscience in a soul that is sincere , touching a religion into which some things are incorporate that be false , but without any moral turpitude , and of that nature that no moral sincerity may be able to discover the falseness of them , is rightly said to be the permissive command of god to that soul , for either punishment , or tryal . ] now , saith the doctor , if such a man as this [ whom he also supposes to be of a peaceable unpersecutive temper ] may not enjoy his own , because the spirit of god hath not so throughly illuminated him , as to bring him to the full and exquisite knowledg of the truth ; it will bring in a principle of badder consequence then the protection of innocent men from perfecution for conscience sake , namely that of dominion being founded in grace . ] how full of fraud this supposition is , will in good measure appear hereafter . mean while i wonder how this should bring in the principle of dominion being founded in grace : the doctor is so far from telling us how , that he offers not one word about it . let me ask therefore : may not the magistrate who urges the law upon the doctors sincere unconforming brother , and thereby denies him this liberty of conscience , be himself a wicked ungratious person ? dr more must by his own principles think him so , for that his very urging of the law . is this man therefore not truly and lawfully a magistrate ? i guess the doctor dares not say so . well then , if he be a true and lawfull magistrate , this his very pressing the law upon that sincere brother , proves that dominion is not founded upon grace . but on the contrary if he be not a true and lawfull magistrate , because he ungratiously uses his power against that brother , let but the doctor say so , and i will soon evince from thence , that in the doctors own judgement , dominion is founded in grace . nay it is too apparent , that , were the doctors grand principle allowed , and were his sincere unpersecutive brethren to be exempted from the magistrates coercive power in things indifferent ; this were no unlikely way to introduce the tenet of grace being the foundation of dominion . they who might not be commanded , would soon think it belong'd to them to command : if their sincere piety sets them above the laws of their governours , it may readily prompt them to think they are above their governours themselves . but to make sure of a back-door by which to evade the ugly and unsufferable consequences of his doctrine ; he very gravely , in his 3d section gives us a long character of his sincere person whose conscience he would have left free , which also he thrusts upon the stage again , though ( as he saith ) in a more contracted draught , sect. 11. whilst his thesis sounds high for faction and sedition , he plots to bring himself off by contracting the subject of that thesis to so small a point that he might seem to leave in it no room for danger or disturbance . and this he doth , by presenting his sincere person in such a strange dress , that in the close of his 11th sect. he professes [ very few such are to be found in a whole province , yea in a whole kingdome : scarce so many in number as the gates of thebes , or the mouths of the river nilus . ] so then there are scarce seven such sincere brethren in a whole kingdome : and the number being so inconsiderable , what danger of any seditious consequences from them , though they be allowed their liberty ? a very well-favoured plea ! but , first , had the doctor this opinion when he wrote his mysterie of godliness ? did he then so largely patronize the point of liberty , onely in intuition of six or seven persons who possibly might be found ( and possibly not ) in the whole kingdome ? this he will scarce perswade any part of the kingdome to believe . secondly , who seeth not that such a person as he describes , is a mere figment ? he makes him unblameable in his conversation ; and yet supposes him out of conscience not to submit to imbrace the church discipline : if so , then he must be a separatist : if a separatist , he gives offence to all honest obedient conformable men ; he breaks the churches unity ; he opposes his private judgement against the publick judgement of his superiours even in things of an indifferent nature : and therefore by the doctors leave , he is not of unblameable conversation . he makes him also impregnably loyal and faithfull to his prince : yet supposes that his conscience leads him , not to observe his princes ecclesiastical laws . he makes him of complying conscience in all things that his conscience discerns to be indifferent and not against gods word : and in saying so , he necessarily supposeth that his sincere brother finds something commanded by our church ( for i hope he will not deny but he includes our church in his discourse : else why did he not except it ? ) which is against gods word . and yet sect . 11. pag. 546 , 547. whereas he would have an oath taken by pretenders to sincerity , that nothing moves them to depart from the church , but mere conviction of conscience ; he adds , that upon search in the church of england , no man could in judgement and conscience take that oath , and leave the church : which must needs suppose that this church commands nothing against the word of god. lastly , he makes him of an unshaken belief in all the essentials of christian religion ; and yet not satisfied that he must obey the church exercizing that authority in things indisterent , which gods word hath given her , although he onely thinks , but cannot prove the churches commands to be against gods word . if there be any such sincere brother amongst us ; what can we imagine he boggles at , but some ceremony , a surplice or hood , the use of the cross , a set form of worship ; or some such thing indifferent in it self , and determined by his lawfull superiours whom god hath injoyned him to obey ? in this case , if that brother be perswaded ( as the doctor supposeth ) that such or such a particular is against gods word ; this perswasion hath no just and reasonable ground : yet the doctor will have him left at liberty , because the perswasion is conveyed into him by god , and so obligeth his conscience . i wish the doctor would here be so ingenuous as to tell us in sober sadness , whether he believeth that god would thus deceive so excellent and accomplish'd a christian in all other points , as he characters this brother to be ? but that is not all : for i think it not amiss fully here to declare the gross absurdity of this tenet . the same god in his word commands that all things be done decently and in order : but they cannot be so done , unless some in the church have power to determine things indifferent : those therefore who are the inferiours are bound in conscience to submit to their governours in such determinations : this is plainly and undenyably gods will. but this sincere brother is perswaded that the things so determined , are against gods word : not that he can make it appear either by sound reason , or by any clear place of gods word so to be , ( for then it might appear so to others ) but that his conscience tells him so . and the doctor would have us believe , that this false perswasion of his conscience , was conveyed into him by god. observe now what follows hereupon , viz. that god by some fallacious reason , or some obscure piece of scripture , or some pretence of such obscure scripture ; perswades this highly virtuous man to believe contrary to sound reason , and to plain scripture , is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? also , that god perswades this sincere christian , to boggle at the authoritative definition of a christian church , grounded upon his evident command . lastly , that god who injoyns humility to all christians , doth nevertheless perswade this christian to oppose his own private judgement , ( though founded upon no just and true ground either of reason or scripture ) against , and prefer it before the publick and well-grounded judgement of the church . sect. 4. he saith [ the drift of my whole discourse , is more properly directed toward a decision of such causes as concern nations of several religions . and therefore they do very distortedly who misinterpret my management of this controversie which doth really include in it so notable an interest of christian religion in general , to the particular disinterest of any church whatsoever , unless it be the roman : which is so exceeding corrupt , and yet so pretendingly infallible , that i must confess nothing can be so formidable to her , as this right of liberty of conscience , though in such unexceptionable circumstances as i did even now describe it . ] his description with unexceptionable circumstances , i can no where finde : this therefore is but one of his usual bold sayings . indeed all he hath talked here , is but another of his shifts ; and as vain as the rest . for , 1. how can the proper drift of his discourse tend to the decision of cases touching nations of several religions ? the liberty of conscience he pleads for , is liberty , not for nations of several religions , but for particular men under the christian religion , and that in some particular church : else what means his long character of his sincere person , whom he makes a christian , and who must therefore be in some christian church or other , which may allow him that liberty the doctor presses for ? yea and this sincere person , he himself grants to be rara avis ; so far was his drift from aiming at whole nations . secondly , how can nations of several religions be concerned in this point ? what is the liberty of conscience in turks , to that in christians ; & vice versâ ? should dr more have that liberty granted him or denyed him here , what would that be to the mahometans ? nay suppose such liberty allowed among the lutherans ; how would that concern the calvinists ? thirdly , though the doctor would have the contrary believed ; yet i must tell him , that this liberty would prove a great disinterest to some ( nay to any ) church , besides to the roman . for let his position once be granted : that the sincere brother must be allowed liberty of conscience . surely it is fit the magistrate should know whether he whom this liberty is to be allowed to , be indeed sincere , and not a demure dissembler , how shall he know this ? the doctor i presume will answer , that he may know it , by the other part of that persons character which represents him for eximiously vertuous : or by the oath ( which he mentions pag. 547. ) that he departs from the church in meer conviction of conscience , and not on secular design , &c. for the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is not sufficient . he that keeps the whole law and offends in one point , is guilty of all : for he that said do not commit adultery ; said also do not kill : now if thou commit no adultery , yet if thou kill , thou art become a transgressour of the law . it is s. iames's doctrine c. 2. 10 , 11. he that sincerely fears god , hath respect to all his commandments , and is most certainly far off from continuing wittingly in disobedience of any one ; for all of them being given by one and the same god , he who imbraces one and rejects another cannot be thought to submit to that which he imbraceth , out of sincere loyalty to his master , but for some ends of his own : else why doth he not obey in this as well as in other particulars ? now god hath plainly commanded obedience to our spiritual governours ; nor is there any exemption from their commands but where they evidently appear to be against the word of god. ( and that any commands of the church of england are clearly repugnant to gods word , the doctor is now wise enough , and we know why , most hugely to deny ) i infer therefore : he who keeps the whole law , and yet offends in this one point of obedience to lawfull superiours in things not forbidden by gods word ; is guilty of all : ( especially if it be not one act , but an obstinate habit of disobedience . ) for he who said thou shalt do such and such things , said also thou shalt obey thy lawfull superiours ; now if thou doest such and such things , and yet obeyest not thy lawfull superiours , thou art become a transgressour , that is , guilty of all . if then s. iames's logick be good , this sincere brother of the doctors , who deliberately and peremptorily refuses obedience to his superiours , cannot be thought a truly sincere and cordial servant of god ; whilst under pretence of a law conveyed into him by god ( which it is impossible he should prove to the magistrate , ) he opposes an evident known law of the same god. 2. as touching the oath ; the doctor saith ( in his mystery of godliness pag. 525. ) that it is very usefull and justifyable , upon mens relinquishing the publick worship of god in the churches . but against this way of tryal , it may be objected : that the same sincere person holds not himself free to take an oath . i know the doctor in the same page sternly pronounces , that if any one refuse thus to swear , without question , it is not religion but some fathomless depth of knavery that lies at the bottom . will his friends , the bartholomew coniessours , thank him for this censure . but hereby he contradicts his own grand principle , that the dictate of conscience is gods command to every man : for i hope gods command is not a fathomless depth of knavery . such refusers may alledge this for their refusal , that christ plainly said , swear not at all . how knows the doctor , that these men doe not believe in their conscience that these words of christ are by them truly understood , and rightly applyed ? if so : then they are gods immediate obliging command to them , to refuse that oath . if he will renounce his dogma , and grant that all dictates of conscience are not conveyed by god , so as to prove his commands and become obligatory , ( for surely some consciences are erroneous and ought to be rectified , ) he may have ground to condemn those refusers : otherwise he condemns himself : for these refusers do nevertheless believe a creatour , a providence , a life to come with rewards and punishments , &c. which are the conditions he requires in him to whom he would have liberty of conscience allowed . ibid. pag. 516. it remains then , that if the magistrate cannot certainly know , whether such a brothers pretended sincerity , be real or no ; he can have no just reason to allow him his liberty of conscience against the just law ; nor can this liberty of conscience , be such a brothers right ( as the doctor affirms ) seeing it is inconsistent with that authority of the magistrate , which by gods word is a lawfull authority . and it being gods revealed will , that all men should be subject to that authority in things not contrary to his own declared commands ; this brother is necessarily subjected to gods power in the magistrate ; nor may he disobey , but where he is sure that the magistrate commands contrary to god : and sure he cannot be , but by the plain dictate of scripture , or of natural reason : if he alledge either of these , it is presumed that the christian magistrate will hear him : if not , he can plead no right of freedome against the magistrate . perhaps he will here object , that we finde in scripture , liberty of conscience allowed to the weak , rom. 14. 1. &c. 1 cor. 8. 7. & 12. to which i answer : was that liberty allowed in points which the church had then decreed to be obeyed by all her members ? if it were , let him shew it to have been so . if it were not : ( and who ever said it was ? ) what is that objection to the present case of the christian churches ? again ; when men were converted from other religions to the christian by the first preachers of christianity ; what wonder if they were not totally converted at the first : but retained their former perswasions for a while in some particular points ? but as for such who never were of another religion , but were always brought up in the christian church ; the case is different : if these mens conscience be debauched by corrupt perswasions , it is their own fault ; nor is there reason for them to expect such liberty as may be indulged for a while to converts from another religion : but rather like truants who run from the school , they are to be reduced by the discipline of the school . but before he concludes his 4th section , the doctor is again at his comparisons , though he hath the worst luck in that trade of any man i know : he saith [ it is no more unseemly for governours to permit something to them ( viz. the sincere brethren ) peculiarly , then for a tender mother to indulge something to a child that breeds teeth , or any other ways weak and sickly : or a master of a family to permit , if not to provide , some proper accommodation for those of his family apart , whose infirmities or constitutions make them less fit to dine and sup at his common table : for this is no diminution of his authority , but a more discreet and commendable exercise thereof . ] the question is touching liberty of conscience , which the doctor vouches to be the right of a sincere person . now by these comparisons he would shew , that it is not unseemly for the governours to permit him that liberty : that is , if the governour permits such a man that which is his right , he doth not unseemly . can any thing be more impertinent ! the governours part , is , not to permit and indulge , but to defend and assert men in their right : and when he doth thus , it is but a cold commendation to say , he doth not unseemly ; for indeed he doth most seemly . but i would ask the doctor , whether in any secular oeconomicks he hath read or heard of , he meets with a law prescribing all children and members of the family to be used alike in all the respective parts of the domestick discipline , without making allowance for sickness and infirmities which they cannot help ? i presume he never did . but in the family of the church , the laws of discipline relating to several orders of christians , are notorious ; and none of them make any allowance for sincere weak-conscienced brethren ; because the church is well assured that her laws are consonant to gods word , and therefore even in conscience to be obeyed by all her children ; whose pretended infirmities are onely such as they may themselves help when they will but vouchsafe to be rightly informed that the things commanded were indifferent , and not against gods word . so that if the case be duly considered , here is no ground at all for the doctors comparisons . at length , sect. the 5th not denying but this his tedious preamble was onely talking at large , he comes to the object . 8. which is in these words , [ he saith , that liberty of religion is the common and natural right of all nations and persons , l. 10. c. 11. p. 521. and the sovereign power of god sets the sincere religionist free from external force and power , ibid. p. 520. by the sincere religionist he understands , every one that really believes there is a god , and that he is a rewarder of them that seek him . but more is required in such a sincere religionist , then is to be found in the turks . this overthrows all laws for church-government and discipline . ] his answer he thus begins , [ first i confess it is my opinion , that liberty of conscience is the common and natural right of all nations and persons . but i have also added , that this right is forfeitable ; and i have restrain'd this liberty to such conditions , that i think it is impossible to doubt but that so much liberty as i have left is their most unviolable right . ] it seems the objector hath not wronged him in the first particular , he confesses it ; but he pleads his adding that this right is forfeitable . this perhaps might be plausibly pleaded for the right of particular persons , but is the right of whole nations , nay of all nations forfeitable ? good doctor teach us to what magistrates they can forfeit it , or who will be left to take the forfeiture . yea , but he hath restrained this liberty to such conditions as will make it most unviolable . truly i remember not , that either in this apologie , or in the chapters of his mysterie , which he apologizeth for , he hath at all restrained the liberty of nations , which yet is the first part of the liberty he here speaks of . as for his restraining the liberty of particular persons , how little that will help him , i have partly shown already , and shall have occasion to declare farther when i come to his 8th sect. of this chapter . next he sallies out to some sayings of the ancient fathers , which he counts more free and full touching this subject then any thing that he hath said . they who know any thing of the discipline of the primitive church will easily suspect that the doctor here slanders the ancient fathers . but le ts view his citations , one is out of the council ( he tells us not which ) of toledo , another out of tertullian . the first forbids any one to be forced , i. to be a christian. the second professeth that christianity doth not revenge it self by the sword. what he crowds these sayings in for , i profess i know not . after this he tells us that grotius , out of whom he borrows these quotations , [ cites also the constitutions of clemens , athanasius and chrysostome to the same purpose , who expresly exclude force and compulsion in bringing men over to christianity . ] and what of this ! did those fathers therefore think liberty of religion to be the common and natural right of all nations and persons ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ! have infidels right to be of a false religion , because christians have no right to compel them to the true ? the church judgeth not those who are without , but those who are within : those who are without god judgeth , for all their pretended right to liberty , and to him they must answer it for their adhering to a false religion in spight of all the means his universal grace and providence useth to reclaim them . but how palpably all this discourse of the doctor is extravagant from the question , appears by the close of the objection , ( this overthrows all laws for church-government and discipline . ) the objector meant not to trouble him farther then by hinting to him , that if liberty of religion be all mens right , church-government must signifie nothing , for then might christians shake off that yoke at their pleasure . and how is the not persecuting and compelling of infidels pertinent to this point ? sect. 7. he thus proceeds , [ secondly , as for that addition out of pag. 520. it is no new charge , but contains reasons for the former assertion ; namely , that considering the sincerity of the religionist , wherein he is so faithfully and unfeignedly obliged to the sovereign power of god , he is not harshly to be dealt with by any inferiour power ; he having that integrity and sincerity , which i understand all along in this subject , and have more explicitly described in my proof of my first aphorism in the foregoing chapter ; as also where the case is more particular in the 3d section of this . ] what is this , but to suppose , and run away with , what neither hath , nor can be proved ; namely , that the sovereign power of god obligeth mens consciences ( by conveying false perswasions into them ) to resist the truth , and to oppose that power which the same god himself hath confessedly instituted . the doctor also falls here from nations to particular persons , and yet pretends that this addition contains reasons for the former assertion , which assertion related to all nations as well as to particular persons : but it is plain , by his references to his first aphorism of the former chapter and the 3d section of this , that he laies the main stress of his apologie upon the sincerity of the religionist . and how i pray shall the magistrate be assured that this religionist is indeed sincere ? it is the question i asked before , and must repeat where i meet the doctor obtruding his crambe . but he adds sect. 8. [ by the sincere religionist , i understand more then is recited in the objection ; for a man may not cast off the belief of a god , and of a life to come , and yet be exceeding far from being sincere , as you may easily understand out of the formentioned description . ] what reason the objector had to describe the doctors sincere religionist , as is set down briefly in the objection , appears out of his own words in his mysterie , lib. 10. cap. 10. in the contents of which chapter , his first is this in terms : [ that in those that believe there is a god , and a life to come , there is an antecedent right of liberty of conscience , not to be invaded by the civil magistrate . ] and in the beginning of the chapter he explains himself thus : [ for those that seriously make a profession of the existence of god creator of all things , and of his providence , and acknowledge that there is a life to come , wherein the wicked shall be punished and the vertuous rewarded ; it seems to me that there doth naturally accrew such a right to these men of freedome in their religion as is inviolable , and such as the power of the magistrate ought not to invade , unless there be some perverse mixture in it that forfeits their right . ] where by the way , observe how the doctor confounds himself in his sincere religionist ; for he supposeth that there may happen to be some perverse mixture in his religion , that is , he may be perverse , and yet sincere . to his pretence here alledged , i must crave his leave to reply ; that whereas he now in his apologie gives us a new character of his sincere religionist ; and then wipes his mouth and saith , ( he understands more by the sincere religionist then is recited in the objection , ) is meer boys play . the question is not , what he now understands , but what he wrote in his mysterie . had he now acknowledged that what he wrote there was rashly written , it had been something . he proceeds , sect. 9. [ i willingly grant , that it will be hard to finde any such sincere religionist , as i understand and describe among the turks , it being a precept in their zuna , occidite homines quousque omnes mauri fiant . slay and kill , till all men have become mahometans ; which is a precept against the light of nature and indispensable law of morality , quod tibi fieri non vis , alteri ne feceris . ] this answer respects that part of the objection , ) but more is required to such a sincere religionist , then is to be found in the turks . ) and the doctor tells us it is hard to finde such a turk . hard ? why not impossible ? for if their religion contains precepts contrary to the light of nature and indispensable law of morality , ( as he grants it doth , ) they who sincerely profess that religion , must endeavour the practice of such precepts . and yet the doctor in this 10th chap. sect. 3. of his mysterie instances in the turk and few , as persons whose religion was conveyed into them by god. indeed he here adds , [ that this turk forfeits his right of liberty of religion , by this poisonous and wretched principle . ] if so , no religious turk can have any such right ; and would the doctor have that right belong onely to such turks as are not true to their religion , that is , to hypocrites ? are these the sincere ones ? to that in which the main force of the objection ( he saith ) consists , and which runs in these words , ( this overthrows all laws for church-government and discipline , ) he thus models his answer , sect. 10. [ first , that there is a marvellous incommensurability of things in humane affairs ; and that we may as well expect that the diameter of a circle should be symmetral to the periphery , and the diagonal of a square to the side thereof ; as that one thing , or one truth should serve all turns and all occasions : nay , though it were in our power to mint truth as we please , and to set that stamp and title upon whatever proposition would serve our turn best ; yet we should finde that it would not serve all emergencies , nor fit all occasions , nor be exempt from all exceptions . ] he cants ! he cants ! will many an honest reader here cry out . indeed we may well wonder what he means ; for though one thing will not fit all occasions , yet one truth will and must ; for truth is and can be but one . but those last words , that though we had power to mint truth , yet it would not be exempt from all exceptions ; minde me of what i have read in a modern authour , which i think it not unseasonable here to insert . that authour though a private person , having minted and delivered for current certain rules for publick worship in a christian church ; doubts not to conclude , that if those be observed , ( it will not be easie to imagine what is wanting to a due and unexceptionable filling up of all comely circumstances of that publick worship that is fit to be practised by professed christians , unless you would bring in also images and pictures . ) in this mans judgement it is possible enough ( at least for him ) to mint something which is unexceptionable , that is , exempt from all exceptions . and if the reader longs to know this so wise and able authour ; truly it is even dr henry more in his mysterie of godliness , lib. 10. cap. 14. sect . 16. but i ask the doctor , what are the truths here in question ? they must be either touching the fundamental and indispensable parts of religion ; or concerning things in themselves indifferent , and variable upon just occasion , touching the former , i hope there can be but one truth , which must alwaies persist the same : and touching the later , the church doth not determine and appoint them irreversibly , but suits them to time and place as she sees most expedient ; never imagining , that one form is by absolute necessity fit to serve all occasions and possible emergencies . yet still this one thing is true , this one truth will serve in all change of occasions , that the church hath a power in all occasions and all turns to judge what is fit ; and hath power in things indifferent to determine and command what she sees meet ; and they who are given to change , must not make their own changeable humours ( sincerely changing very oft ) a plea of exemption from their superiours lawfull commands . hitherto then the doctors answer amounts to nothing . let 's see what follows . [ as for example , because this proposition , that liberty of religion is the common right of all nations and persons , doth not please ; take the opposite to it , that no nation or person can claim liberty of religion as their right . will not this prove as incommensurable to humane affairs , and be laden with as great inconveniencies ? ] here he slips the collar , and leaves the question . for the question was , whether that former proposition of his were true or no ; and now he would onely have it supposed , that it doth not please , and therefore he neither styles nor pretends to prove the opposite proposition false , but inconvenient and incommensurable to humane affairs . but how proves he this inconvenience ? why he makes account thus . [ for if no nation or person have any right to profess any religion but what is in all points true , then will every nation ( since they are perswaded of the truth of their religion , otherwise they would not be of it , ) presume they have right of persecuting any other nation that differs in religion from them , they so easily conceiting every different religion false , which is to set the world together by the ears . ] it was kindly done of the doctor to help me to an answer to this his proof in the proof it self . if every nation be perswaded of the truth of their religion , because otherwise they would not be of it : then cannot this nation imagine but that other nations professing religions different from this are perswaded that the religions they profess are true . and why should the doctor think , that one nation should count it either reasonable or advantageous to it self , to persecute another nation for professing what their conscience tells them is the truth ? what were this but to make that persecuting nation utterly stupid and insensible of what is for her own peace and interest ? for by this principle , such a nation publickly professes it lawfull for all other nations of different religions to invade and persecute her . but he adds , [ again , if no private person have the right of liberty of religion , then is he bound up to the religion of his prince and nation , be it what it will ; for if he may judge , his right is reserved to him . ] i grant , that every man ought to be satisfied in his conscience ( and the doctor may if he will call this iudging , ) of the religion he professeth . yet this reserves him not a right of liberty in religion ; but onely supposeth that he hath a right of trying , examining , and using his best judgement in order to the satisfying of his conscience : which right if he duly useth , it will certainly fix him in the true religion , whether that religion be professed by his prince and nation or no. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prove , or try all things ; hold fast that which is good , saith the apostle , 1 thess. 5. 21. here is a right to try , examine and judge ; but no right of liberty in religion for all that . this tryal is onely in order to the holding fast that which is good . god will have all men to be saved , and to come unto the knowledge of the truth , 1 tim. 2. 4. if this be gods will ; ( and i hope dr more when he thinks well of it , will not deny it ) that all men should come unto the knowledge of the truth , i. e. of the christian religion , then is the pretended right of liberty in religion , flatly against gods will. to fancy then that private persons are bound up to the religion of their prince and nation , be it what it will , because such persons have no right to be of what religion they list , is ridiculous : seeing the king of kings hath determined the case , and signified it to be his royal pleasure that all men should come to the true religion , which can be but one . his last inconvenience is that [ all atheists and profane persons will make their markets to the full ; there being no obstacle to them to what ever enjoyments of this life ; but the sore and unsupportable burden not onely of falling short in their fortunes , but of cruel persecution , will light upon those onely that are conscientious , and have the fear of god before their eyes . ] first , touching atheists and profane men , i demand how this follows ? if it be granted that no man can claim liberty of religion as his right , then saith the doctor , atheists and profane persons will make their markets to the full , there being no obstacle to them to whatever enjoyments of this life . a marvellous clear consequence , and suitable to the doctors logick ! take therefore the opposite position which is his own , viz. ( liberty of religion is the common and natural right of all persons . ) and tell me if that consequence will not be much clearer ; for hereupon the wicked person having right to what religion he lists , will never scruple to profess any thing that may best consist with his temporal advantage ; for still he professeth no more then he hath natural right to profess . as for the conscientious , this will expose them ( he saith ) to persecution . suppose so . is therefore the position ( that no nation nor person can claim liberty of religion as their right ) incommensurable to humane affairs ? st paul saith , all that will live godly in christ iesus shall suffer persecution , 2 tim. 3. 12. dr more would prevent this , and therefore likes no positions that will occasion conscientious men to be persecuted . but what thinks he of the religion planted by christ ? was that incommensurable to humane affairs ? i hope not . yet he assured his apostles , that it would expose them to the hatred of all the world . did christian religion not teach us a reward in the life to come , the doctor might count it , ( as he doth this later position , ) to be of very partial and injurious consequence ; but upon supposal of this future reward , neither this religion nor that position can be justly so accounted . in the next , the 11th section ; though i were so well aware of the doctor , that i thought he could not have cheated me , yet i must confess i was down right gulled ; for thus he begins , [ but to answer more closely and satisfactorily to the purpose . ] this preface rowzed me to an expectation of something not impertinent at least ; but the sum of all i finde is but this that he himself saith , [ that right of liberty of religion , as he hath stated it , overthrows not any due laws of government in any church , nor opposeth any interest but the romane ; and that reformed churches need not fear , but it will rather enlarge their iurisdiction then overthrow their laws ; ] and the reason he subjoyns is this , [ for what hinders men from coming over to the truth , but those babylonish chains of barbarous and antichristian persecution ? ] is this close and satisfactory to the purpose , as was promised ? first , let me ask the doctor , whether he ever heard of greater complaints of persecution from those who lived under the romane church , then from those who lived under the reformed church ? yea under the reformed church of england , which he , tacking about , hath of late so highly magnified ? secondly , if this right of liberty in religion were granted , let us consider how the jurisdiction of the church of england would be thereby inlarged . did the doctor never hear of such things as presbyterians , independents , quakers , latitudinarians here in england ? are not these a pretty round company ? make they not a great ( i dare not say , how great ) part of the nation ? and are they not sincere and hearty enemies to our church-government , or proud despisers of it ? now let all these be allowed a right of liberty , and who doubts but they would soon have governments and disciplines of their own ? whereby so vast a part of the subjects of our churches discipline being taken away , it is very strange how her jurisdiction should by this device be inlarged . and how cordially dr more desires the inlargement of it , let it be guessed by the goodly means he would have used for that purpose . i , but he will tell you now , that he means not that all those sects should be allowed their right of liberty . indeed he may tell us so now , when he sees it is not safe for him to say the contrary . but i have already shewed , that his sincere religionist ( for whom he pleads this liberty ) is not the same here in his apologie with him whom he holds forth in his mysterie . besides , if this liberty be ( as he saith ) the natural right of all persons ; none of all the rabble i have named , but will make good his title to it , against any forfeiture the doctor can pretend . for what is every mans natural right , is his right given him by god the authour of nature , and therefore part of natures law. how then can any man forfeit what he holds by the charter and law of god and nature , onely because he conforms not to the churches order in things which were in themselves but indifferent ; unless he makes the churches law more sacred then gods ? i say , in things in themselves but indifferent ; for which of those forementioned sects will not readily profess that they imbrace all the essentials and indispensable precepts of religion ? and to tell them that obedience in things indifferent is commanded by god , will nothing prevail with them , seeing they are taught , that this is inconsistent with the exercise of their natural right of liberty ; and therefore any such command infers no indispensable duty , because this would destroy that original right which they have by the law of god and nature . they may obey if they please , but if they have no minde so to do , that natural right will bear them out . his next pretence in the clause immediately subjoyned is this , [ again , when there was no external force nor compulsion to make men christians , as there was not for some hundreds of years , were there no laws for church-government and discipline all that time ? wherefore liberty of religion doth not take away or overthrow all laws for church-government and discipline , but rather keeps men from making any disallowable and scandalous ones , which was one reason that kept the church from that antichristian lapse all the time before the empire professed christianity . but external force imprints truth and falshood , superstition and religion alike upon the dawed spirits of men . ] marvellous close and to the purpose still ! for i see , that in the doctors dialect , close signifies extravagant , and to the purpose , quite beside it . his business was to have shewed us , that the laws for church-government are not frustrated , though men be allowed liberty of religion . by which men , who understands not men entered into christianity and living under christian governours ? to prove there is no such frustration . he appeals to the primitive times , when infidels were not compelled to turn christians ; which notwithstanding , there were in those times laws for church-government and discipline . whereas his proof should have been , that the primitive church compelled none of her members by censure to obey her commands ; but gave dissenting brethren their liberty , and onely exercised her jurisdiction upon assenters . but he knew he could never make out this proof , and therefore wonderous wisely and demurely walked aside from the question . at length he concludeth , that external force imprints truth and falshood alike , &c. but what he means , or how this sentence coheres with what was premised , let them divine who are more at leisure then i. to his thirdly ; in which he refers us to his answer to the 4th objection i will repeat nothing , but make the like reference ; desiring the reader to review if he pleases my reply to that his answer . in his fourthly he saith , [ that this right of liberty of religion is forfeitable , by mixing therewith such principles as are contrary to good manners and civil right , or repugnant to the very principle of liberty we speak of . which forfeiture is so large and in a manner universal , that in the very chapters of this subject i acknowledge the theory i plead for hugely unpracticable . so that there is room enough and too much left in the world , for the exercise of ecclesiastical jurisdiction . ] enough , and too much room for the churches jurisdiction ? god desires that the church may reach to all nations ; which cannot be , except her discipline and jurisdiction be co-extended to the same limits . dr more grudges , and thinks this jurisdiction hath enough , yea , and too much room already perhaps he will expound his meaning to be , that in regard of the great multitudes of such men as mix with their liberty principles contrary to good manners , and are thereby liable to ecclesiastical censures , the churches jurisdiction hath a larger subject then would be wished . but this will not excuse him , for though there were no men professing principles contrary to good manners , yet the churches jurisdiction would not be of the less extent : seeing her power is exercised , not onely in the censuring of the bad , but also in the incouraging , meliorating , and perfecting those that are good. for god gave some apostles , some prophets , &c. for the perfecting the saints , for the work of the ministry , for the edifying of the body of christ. but grant this expression of his were of no such ill aspect , yet his other words will sufficiently betray him . for first , if his theory be hugely unpracticable , what meant he to trouble the world with it ; especially so largely as he hath done ? secondly , if the forfeiture be in a manner universal , then by the doctors censure , it is in a manner universally true , that men hold principles contrary to good manners and civil right . but i must take the boldness to think , that his charging in a manner all the world with this foul crime , is so far from good manners , that it favours neither of modesty , truth , nor charity ; but is indeed , what michael durst not bring against the devil himself , a rayling accusation . yet i wonder not much at it ; for since he patronizeth liberty of religion , what marvel is it that he assumeth such liberty of censure ? but abate him all this , and examine his device of forfeiture , which he seems to have provided as his safest back-door . first , he who holds a principle repugnant to this principle of liberty needed not have been counted among those who forfeit their right in this liberty ; but should rather be reckoned among those who will not allow it . for if he pretends such liberty to be proper to himself alone , he onely renders himself ridiculous . consider we then , ( those who mix with it principles contrary to good manners and civil right ) and it will easily appear , that by so doing they forfeit not that supposed right of liberty in re●…gion , for this their right the doctor makes to be natural : now no right of nature ( nor indeed any other right that is truly such ) is forfeitable , but by some offence to which some law appoints that forfeiture as a punishment . let the doctor then shew us , what law either of god or man is extant , by which the mixing principles contrary to good manners or civill right , makes any man forfeit his right of liberty in religion . many laws may be produced , which appoint other penalties for those who profess any thing contrary to civil right or good manners ; which penalties such professours must undergo , be they the forfeit of part or of all their estate , or of their civil liberty , or of any of their limbs , yea , of their life also : but till some law appears , which makes their penalty to be the forfeit of their liberty in religion ; that liberty cannot truly be said to be forfeited . the truth is , the doctor cannot in all his huge reading shew us any such law : for why should any law ever be made for the forfeiting of that which is not ? wherefore this back-door is a meer figment , nor can the doctor ever make his escape through it . his fifthly ; onely thrusts in his repeated character of his sincere religionist ; by which it is evident , that all this right of liberty in religion , for which he makes himself the advocate , must concern such as are christians : and that therefore all his discourses against forcing men to the christian religion , were nothing of kin to his present question , but crowded in onely to amuse unwary readers . his lastly contains his own devised knack of an oath , whereby to discover hypocrites and pretenders to sincerity . but of both these i have spoken sufficient , upon occasions given me by the doctor already . his 12th section is an applauding of himself , that he hath wrote nothing , but what tends to the more successfull management of the churches authority . his thirteenth , a discourse touching the knowledge of god. his fourteenth and fifteenth , a redargution of those who pretending the unction of the spirit , disobey the churches authority . his sixteenth , an invective against persecuting men for heresie , who hold all things plainly determined by scripture . in which sections , though the doctor be sufficiently repugnant to himself , yet because all of them are either so pitifully loose , or so miserably remote from the propounded objection , ( to which he ought to have confined his reply , ) i forbear clogging my reader with any observations upon them . and this the rather , because the doctor himself being conscious of his unreasonable extravagance , hath by the power of unusual sudden ingenuity been forced to acknowledge in the front of his next chapter , that he fears he hath overmuch expatiated in his answer to the eighth objection . chap. ix . having undertaken to be brief , touching the two la●… objections , he thus sets down the 9th . object . 9. he sharply inveighs against all church-government and governours , no where excepting ours ; nay directly saith that our church is not quite emerged out of the general apostacy , lib. 5. cap. 17. sect . 7. pag. 206. and pag. 211. the reformers having separated from the great babylon , have built less and more tolerable ones , but not to be tolerated for ever . here being weary , it seems ( and well he might ) of his own preambulatory ambages , he arms his forehead , and without any more adoe , answers [ first , that i do not speak against any church-government , no not so much as presbytery , much less episcopacy ; but on the contrary i have spoken for it in my preface . so far am i from sharply inveighing against that government , or any else . ] the objection was , for his inveighing against church-government , and governours . in his answer he takes no notice of the second part of the charge ( viz. the governours ) but slily passes that over ; as if reviling lawfull superiours were a thing inconsiderable . but i shall by and by make it appear , that his invectives strike at both government and governours , and that , with as contumelious unsufferable impudence , as i think the heartiest schismatick or fanatick could wish , but first , because he confidently appeals to his preface , let me reminde the reader , that there the doctor ranks episcopacy with the worst of factions , presbytery , independency , quakerism , &c. that he professes ( pag. 19. ) that episcopacy simply in it self is not antichristian : and pag. 20. that episcopacy joyned with presbytery , is better then presbytery alone . is not the authour of these passages , one who speaks for episcopacy ? now for his bold affirmation , that he speaks not against any church-government , i crave the readers patience till i rake up some of his dirt . page 526. of his mystery , he saith [ now our religion is wrapt up in so many wreaths of hay and straw , that no man can see nor feel the edge of it . ] and if thus wrapt up ; by whom is it done but by the governours of the church ? doth not this strike at both the government and the governours ? again pag. 492. [ freely to profess what i think in my own conscience to be true : the most universal and most fundamental mistake in christendom , and whence all the corruption of the church began , and is still continued and increased , is , that conceited estimation of orthodox opinions , and external ceremony , before the indispensable practise of the precepts of christ , &c. instead whereof there is generally substituted curiosity of opinion in points imperscrutable and unprofitable ; obtrusion of ceremonies numerous , cumbersom , and not onely needless , but much unbeseeming the unsuspected modesty of the spouse of christ , &c. this self chosen religion in all the parts of christendome ( though it be such as a wicked man may perform as dextrously and plausibly , as the most truly righteous and regenerate ) being so highly extolled and recommended to the people , is almost an irresistible temptation to make them really and morally wicked . ) and pag. 496. [ that i may not seem to slander the state of christendom , i mean of the whole visible church in what nation soever under heaven , if we may believe historians , there is none , neither greek nor roman , lutheran nor calvinist ; but will be found guilty of this fault . ] if this be not to inveigh against church-government ; and universally too ; for all christendom is his scene ; what is ? seeing the tragical miscarriages he thus charges upon all the christian world , must lie at the doors of the church-government , and governours ; or no where . again , in his preface , page 28. falls he not foul upon the governours , [ who , saith he , instead of holy love , &c. — with zeal scalding hot seek to hale and force other men by external compulsion to their foolish and useless opinions and ceremonies , &c. ] for here he must mean the church-governours , seeing they alone have power of compulsion , ibidem [ it is injustice and barbarous cruelty to afflict men for what they cannot help , and in what they do not sin : and it is plain rebellion against god to wrest the sceptre out of his hand , by which he rules in the consciences of men , and to usurp this empire to themselves . ] here he makes the churches censuring her factious , schismatical , or heretical members , to be rebellion against god. yet this man in veighes not ( if you will take his own word ) against any church-government . more such stuff i could rake up out of his mystery ; but that i am loath too much to turn the readers stomach . but he goeth on , and in his second sect. of this 9th chapter , pleads thus : [ if any one will call my free and zealous advertisements to the guides of christendom , sharp invectives ; that doth not change their nature : they are still wholesom reproofs and advertisements , not invectives : forasmuch as they proceed from no hatred nor ill will , but out of a sincere affection to the truth , and a desire of promoting the true interest of the kingdom of christ in the world . ] truly a spade must be called a spade ; and if any one will call it a fan of feathers , that doth not change its nature ; for it is still a spade , and not a fan of feathers . if the doctor will call invectives , reproofs and advertisements , that doth not change their nature ; they are still invectives , and not reproofs or advertisements . and indeed if this kinde of language be onely advertising or reproving , it is impossible there should be any such thing as inveighing . i , but it was not out of ill will , but out of sincere affection to the truth , and a desire of promoting the true interest of christs kingdom . doctor , i know not your heart ; i leave that to god : but this i know , that a good meaning and intent cannot justifie a bad action : and therefore you may do well to consider , how you will answer for having spoken evil of dignities , to him who is the authour of them . what you add for your justification out of scripture , is so far from mending the matter , that it onely shews how boldly you dare abuse gods sacred word . first you tell us , that s. paul bids titus exhort and rebuke with all authority , chap. 2. and charges him to rebuke the cretians sharply . chap. 1. and what of this ? i pray did s. paul give any such kinde of charge to dr more ? titus was bishop of crete ; and s. paul commanded him to exhort and rebuke offenders in his diocess : what could be properer ? doth this authorize you , who are no pope , i trow , no pretending universal bishop , but a private person , fellow of christs colledge , and not master of his whole church , to rebuke all the bishops of the christian world ? then you go on thus [ is it not also said isa 11. he shall smite the earth with the rod of his mouth , and with the breath of his lips shall he slay the wicked . which our saviour christ doth even in his true and living members also , as well as in his own person ; his spirit in them kindling their zeal , and directing their words to the just reproof of ungodliness . and i am sure i inveigh against nothing ( if it can properly be called inveighing ) but what is confessedly wicked and ungodly . ] here you presume , that you are a true living member of christ , and that christs spirit kindled that zeal , and directed your words in these invectives . if so ; then your words are sacred , and infallibly true , because proceeding from the direction of the holy ghost : but that they are such , all the wit you have , will never perswade men in their wits , to believe . may not any rayling sactary say as much for himself , if this will serve ? may he not vouch himself for a true living member of christ ? may he not call his passion , zeal , and father it upon the spirit of god ? and yet will not all sober persons count that such a one blasphemes ? because some lymphatick pulpiteers of late , were wont to broach what wilde rebellious , antichristian invectives would seem most to promote the cause ; and then in their concluding prayer , tell god almighty that he had taught them thus and thus : was the auditory therefore bound to believe that gods spirit was the authour of such stuff ? i hope not . christ may indeed , when he pleases , commissionate his true living members to do him such service as you intimate : but for all that ; if you can shew no commission for such imployment , but the zeal of your private spirit , kindled ( as you are pleased to imagin ) by the spirit of god , you will be counted no better then a furious enthusiast . as for your jolly vaunt , that you are sure you inveigh against nothing but what is confessedly wicked and ungodly : it is but like your self : for it is apparent enough by the foregoing passages which i cited out of your mystery , that you inveighed against the government of all the churches in christendom and that the government of all the churches in christendom , is confessedly wicked and ungodly , who but dr more would affirm ? his next words are [ is it not the command of god to isaiah , cry aloud , spare not , list up thy voice like a trumpet and shew my people their transgression , and the house of israel their sins ? and doth not the same prophet complain of blinde and ignorant watchmen , of dumb dogs that cannot bark , sleeping , lying down , and loving to slumber ? and if it be a fault to be thus dumb , certainly it is a vertue to bark and give warning ; though that canine eloquence must needs sound harsh to their ears of whom our saviour hath foretold ( the thief cometh not but to steal kill and destroy ) answerable to those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned in the apocalyps . ] is not this wonderously to the doctors purpose ? god commanded esay , a known prophet to shew israel her sins : but when or were did god command this doctor to do the like ; or is he a known prophet , sent to the christian israel ? esay complains of watchmen , who were dumb dogs ; for watchmen were in publick office , and ought to have given warning : but doth he complain of private persons for being silent , and refraining from publick invectives against all the governours and government of gods whole church ! and here take notice of the doctors strong logick : if , saith he , it be a fault to be dumb , certainly it is a vertue to bark and give warning : and hereby he would prove that it was a vertue in him thus to inveigh or bark . what fresh-man will not smile at this wretched sophism ; and presently retort , that it is a fault to be dumb , in those who ought to bark , but not in those whose duty calls them not to it : that it is no vertue in such an one to bark who was not appointed to that imployment , but both by barking usurp the office that belongs to others : that if dr more were commissionated to bark , it were a fault in him to be dumb , and certainly a vertue to bark : that if he be not commissionated , silence would better have become him then barking . now touching his last clause ( though that canine eloquence must needs sound harsh to their ears , of whom our saviour hath foretold , the thief cometh not but to steal , kill and destroy , ) are not all the guides of christendom much beholding to him for it ? for he makes no bones at all , of pointing them out as the very men of whom christ foretold ; namely as thieves , whose business is to steal , kill and destroy . those they were , against whom he used his canine eloquence ; and who but they are the men who , above all others , must count that eloquence harsh ? they therefore ( if you will believe the doctor ) and every one of them without exception , are murderous destroying theives . but he adds [ and again in isaiah , those that say to the seers , see not , and to the prophets , prophesie not unto us right things , speak unto us smooth things ; they are stigmatized with the title of a rebellious people , lying children , children that will not hear the law of the lord. for the law of the lord is as fire , and the word of god , a sharp two-edged sword . all which i think , is apology sufficient for sharpness of rebuke if it be rightly placed . ] they are stigmatized , who forbade the seers to see , and the prophets to prophesie right things . this i grant : and what then ? those seers were by their office bound to see ; and those prophets to prophesie right things : hence it follows that they were much to blame who forbade them to doe their duty . and how doth this concern dr more ? is he a prophet , or a seer , or any thing analogous , constituted over all christendom ? if he were so ; ( as , god be thank'd , he is not ) did any one command him not to see ? did any one command him not to prophesie right things , but smooth things ? again , i grant gods law is as fire , and his word a sharp two-edged sword : are dr mores dictates and expressions such ? yet he very manfully concludes , that in his opinion , what he hath here produced out of scripture is a sufficient apology for sharpness of rebuke , if it be rightly placed : his meaning is , that it is a sufficient apology for his own invectives . first he should have proved ( what he onely supposeth ) that his invectives are rightly placed . secondly though this justifies those who had due commission sharply to rebuke and inveigh , where there was just reason so to do ; yet it is far from being a sufficient apology for those who arrogate to themselves the liberty of being universal censors . sect. 3. to that part of the objection , that he no where excepts our church ; he answers [ that as he no where excepts her , so he no where nominates her . ] this he needed not to have told us : for that he no where nominates her is plainly enough supposed in the very words of the objection . but because he did not except her in his taxing all churches in general , he therefore plainly and undenyably included her . if i should take upon me generally to stigmatize all presumptuous and illogical impertinent writers ; though i nominate not dr more who is apparently enough one of that tribe ; yet if i except him not , i doe certainly comprehend him in the number of those whom i stigmatize . sect 4. he saith , that he farther answers [ it was needless for me to except our own church ; for providence it self had excepted her , in that she disappeared , & was wholly under the hatches , when i wrote those advertisements to the guides of christendom . ] sutably to this he saith in his 6th section , upon the same account , [ that the english church was out of sight , if not out of being , that is , politically dead , when he wrote this . ] good god! where is this doctors ingenuity ! for it matters not when he wrote this stuff ; but when he printed and published it . the book the objections were framed against , is his mystery of godliness , printed and published , after his majesties return ; which return he mentions in his preface to that book , dated from his study at christs colledge in camb. iun. 12. 1660. did the church of england then disappear ; was it wholly under the hatches ? did not his sacred majesty ; did not the venerable bishops ; did not the universities ; did not the cathedral and collegiat churches ; did not millions of the people publickly own and profess it ? under the hatches then it was not : at least not wholly under and out of sight . the doctor is not so pur-blinde but he might have discovered it , had he had a minde . yet here he thinks to put off all , with this putid shift , that the church appeared not at the time when he wrote . suppose he had , during the rebellion , wrote a book against the king ; and for the asserting him who was much of his opinion concerning liberty in religion , and touching the government and governours of the church , i mean the most infamous oliver ( whom i doubt not but the doctor knows who it was that affirmed to be the most wise , valiant , and religious prince in christendome . ) suppose also that he had ventured to publish that book , after the kings return , it had been strange impudence , you will say : but the doctors apologie had been ready against any objector , viz. that when he wrote that book , the king disappeared , was wholly under hatches , was politically dead . but more of this point , when i come to his 6th section . to that part of the objection , which chargeth him with saying that ( our church is not quite emerged out of the general apostasie , ) he answers [ though those words may seem at first sight to intimate so much , viz. ( wherefore out of a due humility and modesty , suspecting our selves not to have emerged quite out of this general apostasie of the church ) yet i am sure it is a mere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , like that which follows , ( again as for idolatry , cannot we finde also that among our selves ? i do not mean covetousness onely , &c. ) where i think no man will say , i am one of the number , if he read the whole paragraph . wherefore i do not speak of the english church , of which i profess my self a member , but of such faults of the reformed churches in general , whether common to them all , or not , as occurred to my minde , the english church then disappearing , both in such a sense as i intimated before , and also as alcibiades his patrimony in socrates his map of the world : so universalized were my thoughts in that meditation , nor could they be fixed on our english church , since the things that i alledge , are incompetible to her , as i have proved in my vindication of her . a pretty fetch , or cheat if you will ! to say , we may finde idolatry among our selves ; doth not argue that i am one of the idolaters : therefore , to suspect our selves not to have emerged quite out of the general apostasie of the church ; argues not a suspicion that our church is still in that apostasie . what consequence is this , where the expressions run not parallel ? had the doctor said ( we may suspect our selves not quite emerged out of the general crime of idolatry , it had answered to the former expression viz. ( we may suspect our selves not quite emerged out of the general apostasie of the church : ) but then , by his leave , he had given just occasion to suspect that he himself was not quite free from idolatry . again , whereas he saith [ i do not speak of the english church , of which i profess my self a member , ] what can be more ridiculous ? the question is , touching what he spake , lib. 5. cap. 17. sect . 7. of his mystery . now i demand : did he when he wrote that , profess himself a member of the english church ? if he did not ; though since then he findes it more for his ease and safety to speak in a contrary strain , and mightily to extoll this church , what is this to the purpose ? if he did , let him prove it ; for i have great reason to believe otherwise . besides it is not very probable that he professed himself a member of that church which to him appeared not , but was wholly out of sight , and politically dead . as vain is that which follows , viz. ( that he speaks of such faults of the reformed churches in general , whether common to them all or not , &c. ) can any faults be not common to all , that is , particular to some reformed churches ; and yet be the faults of the reformed churches in general ? to his pretence that the church of england was then disappearing , i have answer'd already ; and shall reply farther , in his 6th section . but whereas he professes that his thoughts could not be fixed upon the english church ; i expected he would have given her disappearance and dead condition , for one reason : but that had spoil'd his plot , as being inconsistent with that reason which he annexes , viz. ( that the things he alledges , ( namely the crimes generally charged upon the churches ) are incompetible to her : as he hath proved in his vindication of her . ) for herein he must suppose our church to be then extant : else how could any thing be said to be either incompetible or competible to her , by any man who meant to speak intelligibly ? lastly , the sport still is , that he refers us , not to his mystery , which is the sole subject of our controversie , but to his vindication publish'd divers years since : might he not abuse her there , though he extols her here ? but now after all his shifting , i shall plainly prove that in the mentioned place of his mystery l. 5. c. 17. sect . 7. he understood also the church of england : and that by his own words precedent , and subsequent . first in the close of the 6th section of that chapter , he saith [ those divisions of churches which were made about an hundred years agoe , and which immediately became the churches of this or that polity ; if those alterations then had been into a way purely apostolical , it had plainly been the enlivening of the witnesses , and the calling of them into heaven many years before the expiration of the 1260. days . which is a strong presumption all is not yet right , and that the witnesses are not yet alive , nor the woman yet out of the wilderness . ] then immediately follow those words of his 7th section ( wherefore out of a due humility and modesty suspecting our selves not to have emerged quite out of this general apostasie , &c. ] i grant he may comprehend other reformed churches , in those words ( our selves ) but the church of england he necessarily must include , if he speaks after the rate but of common sense especially considering the time he premised of the divisions of the churches of which he discourses . secondly , to make all clearer yet , by his subsequent words in the 8th section of that 17th chapter [ we will be prone enough to acknowledge this against others , viz. in those dominions where popery hath so great a stroke : but it is more to our advantage to examine also what is amiss at home : for it doth not follow that because the number of the beast is not upon us , that we doe not bestianize ; nor is it the purple spots , but the disease , that is mortiferous . ] what is amiss at home , surely cannot point at churches abroad ; at least so as to exclude our own . sect 5. he grants he hath said something wherein she may seem consequentially concerned , viz. ( his concluding from the highest epoche of the 1260. years , &c. ) i have discovered enough wherein she is directly concerned : and therefore mean not to trouble my self with tracing him in his apocalyptick computes , to examine what he calls a concernment consequential . onely the reader may take notice that the doctor here in some measure grants , what hitherto he hath indeavoured to deny . this section he concludes thus [ if i have been injurious either to the protestant reformation in general , or to our english church in particular ; i have , i think , made abundant amends in my synopsis prophetica ( pref. sect . 16. 17. 18. and book 2. chap. 22. sect 13. ) to which i refer the reader for fuller satisfaction . ] the doctors conscience heaved fair , and would fain have made him ingenuous : but that unlucky if , ( if i have been injurious ) blasted the credit of his acknowledgement : for i hope it appears by what i have said in these observations upon his apologie , that his if , might and ought to have been spared . as for the abundant amends he boasts of ; i easily believe he talks high things of our church now , and would not stick to be hyperbolical in her encomium ; for there is main reason for it : the winde is turned . but i must tell him , that if he obstinately persists in defending all that he wrote in his mystery , ( particularly , those things which these objections point to ) without the least confession plain and direct , that he hath said divers things rashly and falsly ; his professions in his synopsis ( be they what they will ) can signifie little to any sober men who are acquainted with his mystery . sect. 6. in answer to that part of the objection ( the reformers having separated from the great babylon , have built less and more tolerable ones , but not to be tolerated for ever . ) he brings upon the stage the whole paragraph out of which it was cited : ( and which being prolix , and , god knows , little to his purpose , i forbear to transcribe ) after which he adds , [ what ill construction can be made of this paragraph or any part of it , in reference to our english church , i must confess , i cannot easily divine : for the english church was out of fight , if not out of being , when i wrought this , that is to say , it was politically dead . ] though i have touched already upon this pitiful disingenuous evasion , in his saying that [ when he wrote this ] ( not , when he printed and published it ) our church was out of sight : yet seeing he will needs offer it again , it is not amiss to say something farther . it seems , had the english church been in sight when he wrote this , the ill construction made of it in reference to that church had been just : what condition therefore it was then in , let us now consider . i suppose , in favour to the doctor , that he wrote his mystery during the time of our churches famous persecution . if it were then persecuted , it was not quite out of sight ; and dead and gone : for no man persecutes that which there is no hope to discover : the persecutors saw their game , and reach'd it too ; and that , till the very year of his majesties return . the doctor cannot be ignorant that the church stood all that while established by law , and was therefore , by his favour , not politically dead , but alive . it was notorious also that the bishops , notwithstanding the flagrancy of the persecution against them , did every one of them nobly stick to their profession : so did very many of the rest of the clergie ; and thousands of the nobility gentry and commons ; choosing rather to part with their estates and liberties , then with their religion : in which holy bravery they persisted , till peace , together with his majesty , returned to the church and nation . it is true , the free exercise of their religion was violently overborn ; horses , presbyterians , independents , and such like things having invaded and taken possession of the publick churches : yet still it was well enough known , that the religion was professed ( and that with more then ordinary zeal ) in private congregations ; that the churches daily service was there solemnly used , and the sacraments reverently administred : still many were ordained by the bishops : still the fasts and feasts of the church were observed by thousands : still some proselytes , much moved by the pious constancy of our confessours , were gained to our religion ; and had the question been then asked , where is the church of england ? it might truly have been answered , it was in england still , though unworthily and sadly oppressed : had the doctor then sought for it , or any else who had lost it , they might have found part of it in the tower , part in newgate , part in winchester-house , part in ely-house , part in peter-house , and other prisons : to say nothing of several constant congregations in and about the city . nay all the country over they might have retrived parts of it , had they but inquired for persons notorious enough , i mean those whose profession of our religion had exposed them to tyrannous sequestrations and plunders . yet because our church ( though still by law established , still maintained by so many religious confessours ) was barbarously persecuted , dr more could take no notice of any such thing as the english church : with what church did he [ who was then in orders , and had solemnly ingaged himself to the church of england ) communicate all that while ? not with ours , that is plain enough : though he be now , upon the reflouirshing of it , fallen into a fit of magnifying it more ( i believe ) then ever they did who suffered so much for it . but he proceeds [ for other reformed churches , which also are so laudably repurgated from the grosser corruptions of the great babylon ; of what ill interpretation can it be to exhort them to perfect the good work which is begun , and more carefully to cleanse out of the old leaven , &c. for thus they shall cease to be any longer so many lesser babylons , cities of division and confusion , and so clear up at length ( according to the design of him that called them out of that great babylon ) into one holy city of god. ] i profess not to meddle with other reformed churches : nor do i count the church of englands case and theirs to be one and the same . yet i cannot but observe the weakness of this apologie : first , by old leaven , he must needs understand popery ; and this he supposes still to remain in those churches . i believe they will scarce thank him for his supposal ; but rather give him flat defiance for it . secondly , he taxed those churches for having built less babylons and more tolerable , but not to be tolerated for ever . what did they build , but the frames and constitutions of their government and discipline ? these , saith the doctor , are little babylons , and not to be tolerated for ever . and yet he would have them perfect the good work they had begun , that is the little babylons : but were these good works ? and must they be perfected ? why , this may make them great babylons : the wiser course , sure , is to leave them imperfect , and little as they now are . i , but his following words ( more carefully to purge out the old leaven ) argue that he would have whatsoever is babylonish , be purged out . be it so : but then let him look how to reconcile those words with them which precede , viz. ( to perfect the good work they had begun ) for that work ( as the doctor hath ordered the business ) was , the building of less babylons ; which work cannot be perfected , if all that is babylonish must be rooted up . in his 7th section , he goeth on touching the reformed churches , presaging that god [ will not tolerate nor connive any longer at their childish squabling about nutshels , counters and cherrystones . ] these , if there be any dependence and sense in his discourse , must be their little babylons : so that his long tragical invectives were , upon the matter , made onely against boys-play . mean while those churches are much beholding to the doctor , who makes them a company of silly coxcombs , whose most serious business ( for such sure , is their reformation ) amounts to no more then squabling about such childish toys and trifles , as nutshels , counters and cherrystones . his 8th section he thus begins [ i have , i hope , by this time abundantly satisfied the 9th objection , we come now to the tenth and last . it is well he doth not define , but onely hope so . whether his hopes fail him or not , i leave to indifferent judges ; and follow to the 10th objection , to which he replies in this 9th chapter . object . 10. he saith that the laws of god , are like words in an unknown tongue , till the conscience be convinced , lib. 10. cap. 10. as i take it . whence it necessarily follows , that it is no sin to act against those laws , if a man believe it lawfull . then those who thought they did god good service in killing the apostles , were no sinners in doing it . ( as i take it ) said the objector : which he would not have said , nor trusted his memory , but reviewed the place and set it down positively , if he had intended that his objections as they were given to the doctor should have been published . what the doctor hath got by his publication of them he may thank himself for . in the mean time , it so happens that the objector charged him not wrongfully in that particular : else he should have heard of it . this , saith the doctor , [ seems to be a smart and stinging objection ] and he saith so with scorn enough : for he presently adds [ that it reacheth not the right state of the question ] a great fault , i grant , if true : the very fault which i have so often detected in dr mores writings . to prove it therefore , he cites that passage in his mystery , whence the objection is taken , and subjoyns thus : [ where it is plain that the most essential part of the state of the question is omitted , by leaving out ( in those that are sincere ) and that therefore the objection , though very strong , yet cannot touch or harm any position of ours by those formidable consequences , according as the question is by me stated in this 10th chapter , both in respect of the person , and also in respect of the matter of the command . sect. 9 for i suppose the person sincere , and what i mean by sincerity i have fully explicated under my first aphorism , and it is needless here again to repeat it . and for the matter of the command , i suppose it to be such things as are not discoverable by the light of nature , such as the belief of matter of fact done many ages agoe , and religious precepts and ceremonies thereupon depending . but i have expresly declared in my 4th aphorism extracted out of this 10th chapter , that nothing that hath any real turpitude or immorality in it , can justly be pretended to be the voice or command of god , to either the sincere , or unsincere . out of all which we are abundantly furnished to answer this last objection . i say therefore , that such laws of god as are meerly positive , or depend upon historical or miraculous revelation , are like words in an unknown tongue to him that is truly sincere , till his conscience be convinced . this i say , and this is all i have said in that 10th chapter . ] how his sincere person serves the doctor for a subterfuge i have shown already , and need not repeat it . and that what he affirms to be all that he hath said in that 10th chapter , is not all , i could easily evince , were it requisite to the present point . but fully to gratifie him , i will take into the question both the person , and the matter of the command , which he desires ; viz. the sincere , and that which hath turpitude and immorality in it : and then i hope the formidable consequences mentioned in the objection will touch the doctors position . for the person ; his tenet is ( which he repeats in his 10th sect. of this 9th chapter ) [ that the light and law of nature and of eternal and immutable morality cries louder in the soul of the sincere then that he should admit of any such foul motions , much less as from god , or be ignorant of any indispensable morality , as if it were not his command . ] but what thinks he then of s. paul before his conversion ? was not he zealous and hearty in his religon ? he saith himself , phil. 3.6 . that he was touching righteousness which is in the law blameless ; that is , according to the knowledge which he then had of religion , his deportment was so exact that it could not be taxed with any wickedness . whereupon he faith 1 tim. 1. 13. that though he had been ( a blasphemer and a persecutor , and injurious ; yet he obtained mercy , because he did it ignorantly in unbelief ) he did it not for want of sincerity and uprightness of heart in his present perswasion but onely for want of knowledge . well , and what was it he then did ? one particular was persecution of the faithfull , and that to the death : act. 22. 10. he confesses that he assented to s. stephens death : and doubtless he verily thought that herein he did god good service ; accounting s. stephen an enemy to the true religion . yet this act of his was a sin ; for which ( it being done ignorantly , notwithstanding the moral law printed in his heart ) he afterwards obtained mercy . it appears then , that a person most sincere in his way may in blinde zeal run upon hainous sins , and such as dr more holds to be against the moral law ; viz. ( to use his own words , ) the killing of good men under pretence of heresie against the iudaical religion . now what can be the reason of such zeal , but because this sincere zelot counted that he obeyed gods will in this action ? it follows therefore , that the law of nature cries not so loud in the sincere soul , but that such a soul may sometimes admit such foul motions , and that , as proceeding from god. this for the person . now for the matter of the command , viz. things not discoverable by the light of nature ; and these he supposeth to be such as have no real turpitude or immorality in them . for saith he , any thing that includes such turpitude or immorality , cannot justly be counted the command of god. here i must reminde him of the example of abrahams being commanded to kill his innocent son . this act in the doctors opinion ( for i have declared mine own about it already ) was against the moral law ; and therefore by his rule abraham could not justly count it the command of god , but must have judged it a trick of the subtile tempter . i may add , gods commanding israel to plunder and spoil the egyptians , which was against the 8th commandment ; as also his commanding them to invade the countrey , seize the possessions , and destroy the lives of the canaanites , who never had done them injury . would the doctor have allowed the israelites to dispute these commands ; to object that they were against the general law of nature , quod tibi fieri non vis , &c. and that therefore they included turpitude ? i hope not . god is lord of all things , and may do what he will with his own ; yea , even with his own laws . he hath not bound his own hands by binding ours , and giving laws to nature ; and if at any time he thinks fit to countermand such laws , his infinite wisdom and justice have sufficient reason for so doing , whether man understands it or no. the moral turpitude of violating the law of nature , is not imputable as such to any man who hath certainly received gods command to violate it ; for whatsoever is gods command , is by being so necessarily free from inferring any turpitude , and most undoubtedly just and right . so that though the action examined by the standard of the moral law common to all men , would include turpitude , yet gods particular law to the contrary doth wholly justifie it . ( but then we must alwaies remember , that the moral law being his revealed known will ; it must be our rule till we assuredly have his will revealed unto us to the contrary . ) now i infer , ad hominem , i mean , as to dr more , if god be above the laws he hath made for us in general , and may in particular cases ( for such onely concern this querie ) command contrary to those laws ; then doth that contrariety not at all prove such a command not to be the command of god. this for the matter of the command . and now having premised this , i will as i promised ( that the doctor may have as fair play as himself can with ) take into the question his sincere person ; and such matter of the command as is not discoverable by the light of nature , viz. as himself terms it , the belief of matter of fact done many ages ago , and religious precepts and ceremonies thereupon depending ; and laws meerly positive , or such as depend upon history and miraculous revelation , and not the eternal moral law of god , ( for these also are his phrases . ) nay , i will take in whatsoever else he can desire me , provided it be but a command of god derived to the ears of the supposed sincere man. his position will then be this at least , namely , [ that the laws or commands of god ( such as are described , or any else that are certainly his laws and commands ) are to the sincere man like words in an unknown tongue , till his conscience be convinced . ] and what hath the doctor got by this new model of his position ? for still the consequence mentioned in the objection will be good , viz. [ that it is no sin in that sincere man , to act against those laws of god till his conscience be convinced . ] and so will the result of that consequence added in the objection also , viz. [ that those men sinned not , who thought they did god good service in killing the apostles . ] for first , it appears by the example of st paul , that those men might be sincere and right-heartily zealous in their religion 2. the laws of christian religion were in the doctors sense gods positive laws , for which those men persecuted the apostles ; and which they themselves ought to have imbraced , having heard them from the apostles . 3. though they heard them , they were not convinced in conscience that they were gods laws , but quite the contrary ; and this appears in that they thought they did god good service in persecuting the apostles for them . 4. being not convinced in conscience that they were gods laws ; by the doctors principle those laws were but like words in an unknown tongue , and therefore obliged not these men to obey them . 5. if these men were not obliged to obey them , then they sinned not in disobeying and resisting them ; nor in persecuting the apostles to the death , for asserting those laws against the iewish religion , which they were in conscience perswaded to be of god ; and for the defence of which their religion , they were likewise perswaded in conscience , that this their persecuting them , was doing of god good service . but the doctor tells us also , [ that invincible ignorance makes an act involuntary , and that therefore there is no inconvenience to admit , that the transgression or non-observance of these kinde of laws in him that is thus invincibly ignorant and unconvicted of them , ( as we suppose the truly sincere to be ) hath not the proper nature of sin in the sincere , though in the unsincere it may . this non-reception of truth or inconviction may be trial , punishment , or fatal defect ; but the nature of sin it properly hath not , as being wholly and perfectly involuntary , and absolutely out of the reach of the party to help it . for the nature of sincerity is to do all we can , and no man can do any more . whence i will easily admit , that it is no sin to act against , that is , to transgress or not observe such positive laws of god , while a man stands unconvinced in such circumstances as i have described , firmly believing that it is lawfull for him not to observe them , and being fully perswaded that they are not his . first , is it not pretty sport , that he makes the transgression of gods positive laws to be sin in the unsincere persons , but no sin in the sincere ? i have heard of an opinion , that god sees no sin in his children , and i have often wondered at it ; but this fancy of the doctor goeth much higher : god not onely doth not , but cannot see sin in them , for there is none in them to be seen ; that which is sin in others , being no such thing in them . secondly , he saith , that non-reception of truth in the sincere ( which is indeed , as himself is forced to confess , the transgression of gods positive laws ) may be trial , punishment or fatal defect . 1. for trial , can any sober man believe that god would make that a trial of his faithfull sincere servant , which puts him necessarily upon resisting truth , and not believing but transgressing his own laws ? this the doctor holds that god doth by conveying into that person a false perswasion . but if he narrowly examineth the business , he will finde that this cannot possibly be any trial of such a mans obedience , more then conveying a true perswasion would be ; so that he makes god the authour of falsity meerly gratis . besides , this trial which the doctor supposeth , is in truth no trial at all ; for is any mans obedience to god tried by his non-reception of gods truth ! gerrae . 2. for punishment , it is very strange , nay down right incredible that god should punish his sincere and excellent servant ( for such the doctor makes him , ) who doth all he can to know the truth , by putting him in such a condition through false perswasion that he cannot receive the truth ; and this that god who hath promised that they who ask , seek , and knock , ( that is , do what they can ) shall not do it in vain . 3. for fatal defect , what means the doctor by this ! is his fate any thing different from gods providence ? if not , why doth he make this a distinct branch from gods proceedings with men ? but if it be , he may in mahomets school finde patronage for it , but not in christs . touching the invincible ignorance in his sincere man , what could more vainly have been pretended ? for in the close of the words i last cited out of the doctor , he represents this man as one who firmly believes that it is lawfull for him not to observe such or such positive laws of god ; and is fully perswaded that they are not his . if he so believes , and be fully so perswaded , it is certain that those laws came to his knowledge ; for he cannot believe or be perswaded touching any thing of which he is wholly ignorant . all the question that remains is , whether these laws which he now hears and knows be gods laws or no ? and what hinders him from believing them so to be if he hath a minde ? what invincible obstacle stands in his way ? not fate , i trow ; nor any perverseness of his own , for he is supposed to be sincere , and to do all that he can for imbracing the truth ; which truth is now before him , and ready for his acceptance . i cannot imagine what the doctor can here reply , but that god himself interposeth by an irresistible false perswasion in that mans soul , and thereby bars out his own laws which stand ready at that souls door , else the mans ignorance was plainly vincible . now if god thus interposeth , ( which no christian ears will hear without horrour ) i have no more to say . the doctor adds , [ it is not the firmness of our conviction or inconviction , that will warrant an act from becoming sinfull , but the perfect sincerity of the party ; in that this conviction to what is false , or inconviction to what is true , ariseth not from any fault of his , but is invincible ignorance , and in such things as the most exquisite morality of minde cannot arrive to the knowledge of . ] here he very fairly overturns his own foundation . his principle was , [ that nothing but conviction of conscience that this or that is the will of god , is properly the promulgation of his will to every particular soul ; otherwise it is but as the recital of a law in a language the people understand not , and therefore can take no hold upon them . ] they are his own words , and those which occasioned this 10th objection . now the proper promulgation of gods will , doth certainly warrant an act from becoming sinfull . but this promulgation is , saith the doctor , nothing but conviction of conscience ; wherefore nothing but conviction of conscience warrants an act from becoming sinfull . and what is this but point blank contrary to his present affirmation , [ that that which will warrant an act from becoming sinfull , is not the firmness of our conviction . ] the onely warrant he will allow , is the perfect sincerity of the party . i had thought , that gods law it self had been both the rule and warrant in this case . but that rule and warrant , the godly doctor makes no bones to slight and throw aside . but what reason gives he why that sincerity must be the warrant ? namely , because [ this conviction to what is false or inconviction to what is true , ariseth not from any fault of his , but is invincible ignorance , and in such things as the most exquisite morality of minde cannot arrive to the knowledge of . ] touching that fond pretence of invincible ignorance , i have said enough already . but were that ignorance really such , and truly invincible , and in those things which the most exquisite morality of minde cannot arrive to know ; i see not how it concerns the present controversie , for the question is not touching such commands of god as never come to the sincere mans ears ; but such as though he hears them ( and thereby knows them ) yet he believes them not ( as the doctor states the case ) to be gods commands . if he would use all exquisite moral diligence , he might finde cause to believe them ; but because he hearkens rather to a contrary perswasion in his own minde , therefore he believes them not . but after all this , i must minde the doctor that in his reason for his 4th aphorism , chap. 7. sect . 2. he saith expresly , that the souls being convinced that this or that is gods command , is as it were the kings broad seal , by which she is warranted to act . how will this consist with his affirmation here , that it is not conviction or inconviction that will warrant an act from becoming sinfull ? if conviction be the warrant by which she may act , inconviction also is the warrant by which she must refuse to act. nor can this warranty proceed ( as here he saith it doth ) from the perfect sincerity of the party . but as i have already often observed , contradictions are in this doctors writings so frequent , that i am past wondering at them . he concludes thus , [ this ( namely what i last cited out of him ) is the true state of the question , from which therefore the killing of the apostles can fetch no excuse , for it is impossible that one of so sincere a heart and moralized minde as i suppose in this controversie , should be invincibly ignorant , that to kill such holy and harmless men as the apostles would be murder , or something extreamly like it ; and for those that are unsincere and immoral , sin alwaies lies at their own door . and this i hope will fully satisfie this last objection . ] plaudite , murder or something extreamly like it ? how comes the doctor so kinde to the not invincibly ignorant slayers of the apostles , as to allow them this disjunction ? surely it was down right murder , and not something extreamly like it . but the question was , [ whether the laws of god are like words in an unknown tongue , till the conscience be convinced , and that in a person sincere . ] here he makes the true state of the question to be [ not that the firmness of conviction or inconviction will warrant an act from being sinfull , but the perfect sincerity of the party . ] whether this be not a palpable varying of the question let any man judge . let us see therefore , whether the killing of the apostles may not fetch an excuse from that which is indeed the question , or rather from the doctors position which is the ground of that question . first , those who killed the apostles might be ( as st paul was before his conversion ) sincere in the jewish religion . secondly , if they were in conscience perswaded of the truth of their religion in opposition to the christian , ( as the doctor upon his own principles cannot deny but they might be , ) then they believed in their conscience , that the apostles were not holy and harmless men , but deceivers , opposers of gods true religion , and introducers of a false one . thirdly , if they so believed , they did not count it murder but justice to kill the apostles ; or ( as the text saith ) they counted they did god good service by it . now for their excuse or rather justification , i produce the doctors position , [ that in sincere men , gods laws are like an unknown language , till their conscience be convinced . ] what will the doctor object against them ? any law of god which forbade them to kill the apostles ? but they were not convinced that such law was the law of god : their conscience told them the contrary , namely , that they fulfilled gods will , and did him gratefull service in killing them . will he reply , that this errour of theirs was not invincible ignorance , but such as by true sincerity they might have helped , and that therefore they sinned ? this will not serve , for how if that errour were conveyed into them by god for trial or punishment , and obliged them to act accordingly ? that so it might be , the doctor upon his own premised principles must not deny ; and if so , then no sincerity could withstand that effect . or will he pretend , that they ought to have believed gods will preached to them by the apostles , his true commissioners for that purpose ? this will not do neither , for their conscience being not convinced that what the apostles preached was gods will or law , it was ( to use his own words ) but like an unknown language , and therefore could take no hold upon them . in his 10th chapter the doctor looks back upon his atchievments , surveys his conquest , and counts his spoils ; particularly magnifying himself in his reflection upon the sheer baffle he hath given to each objection . then ( as a wonderous pertinent close to his apologie for himself ) he falls upon a huge expostulation with the sectaries , who yet need not desire any better weapons for their own defence , then he hath furnished them with in his mysterie . if the reader will follow him in that his glorious march , he will shew as much patience in so doing , as i profess indignation in forbearing . finis . the private christian's witness for christianity to the notional and erroneous apprehensions of the arminian, socinian, and deist of the age : with the easy and true means leading the prophane, meer professor, and lazy christian, to the same experience, as preservative against the infection of each, and against the ill example of the practical blemishes in lazy christians conversation. hamilton, david, sir, 1663-1721. 1697 approx. 421 kb of xml-encoded text transcribed from 145 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). a45370 wing h477 estc r9357 11808540 ocm 11808540 49481 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a45370) transcribed from: (early english books online ; image set 49481) images scanned from microfilm: (early english books, 1641-1700 ; 495:17) the private christian's witness for christianity to the notional and erroneous apprehensions of the arminian, socinian, and deist of the age : with the easy and true means leading the prophane, meer professor, and lazy christian, to the same experience, as preservative against the infection of each, and against the ill example of the practical blemishes in lazy christians conversation. hamilton, david, sir, 1663-1721. [16], 272 p. printed for thomas cockerill ..., london : 1697. attributed to sir david hamilton. cf. halkett & laing (2nd ed.). reproduction of original in cambridge university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng christianity -philosophy. 2008-04 tcp assigned for keying and markup 2008-06 spi global keyed and coded from proquest page images 2008-07 emma (leeson) huber sampled and proofread 2008-07 emma (leeson) huber text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion the private christian's witness for christianity : in opposition to the notional and erroneous apprehensions of the arminian , socinian , and deist of the age . with the easy and true means leading the prophane , meer professor , and lazy christian , to the same experience , as preservative against the infection of each , and against the ill example of the practical blemishes in lazy christians conversation . london : printed for thomas cockerill at the three legs in the poultry . 1697. the preface by a friend of the author 's . since the fall of man by his rebellious sin , he incurr'd the forfeiture of his felicity , that principally consisted in communion with god. the divine goodness is like a sealed fountain , all comforting emanations are obstructed : divine justice is a consuming fire to all guilty and polluted creatures . the son of god by his precious merits and intercession , is a mediator of reconciliation and communion . all our ascents to god in spiritual duties , and his descents to us by communicating graces and comforts , are through christ . he introduces our persons into the divine presence , he purifies our services from their defilements and defects , and presents them with acceptance to his father . our communion with god is managed by the influences of the holy spirit into the soul , and the returns of the soul to god by the energy and efficacy of the spirit . in all the parts of divine worship , the spirit composes the mind , with the reverence of god's invisible and adorable majesty : he encourages our trust in his mercy , and raises our affections from earth to heaven . this is a difficult heighth which the carnal nature cannot arrive to . prayer is a duty of daily revolution , but cannot be performed in an acceptable manner without the spirit 's assistance . the holy spirit is the seal of god's love to believers , that can never be cancell'd ; that distinguishes them from the unrenewed world , and appropriates them to god. he first works those graces in the soul , wherein the image of god consists , and by illustrating them in the view of conscience , witnesses that they are god's children : he is therefore styled the spirit of adoption . the spirit ratifies the truth of the gospel to those who have felt his sanctifying and comsorting operations . there are some doctrines in the gospel of impossible discovery by the light of reason , and when reveal'd , are incomprehensible . now there is such evidence , beyond all exception , that the gospel is a divine revelation ; that any doctrine declared in it , though sublime and supernatural , and contrary to our carnal prejudices and passions , justly requires our assent to it . we must distinguish between the evidence of the object , and the evidence of the testimony . an object is evident by its own light , and the impression it makes immediately on the mind : thus it discerns between truth and falshood , between what is fair , and what is fraudulent ; as the eye sees the difference between the day and night . the evidence of the testimony , is , when the proof of the truth is resolved into the veracity and authority of god , who is infallible ; for he cannot be deceived nor deceive . now of the gospel's divine original , there are external characters and signs , and internal : of the external characters , miracles are the most conspicuous : of the internal , the sanctifying and comforting operations of the spirit in the souls of men are most sensible and convincing . for certainly humane nature , tho' assisted by moral counsels and constancy , could never produce such divine effects . the holiness and comfort that the spirit in concomitancy with the gospel , works in sincere christians , produces a more clear and strong assurance of its truth , than the sight of miracles . for holiness is an attribute as truly divine as power , and has a nearer affinity with the nature of god , 't is his peculiar glory . the cleansing and changing the heart of a sinner , the calming of the afflicted conscience , are a more eminent effect of power , than the turning of a wilderness into a paradise , or the laying storms and tempests . the sanctifying and comforting virtue of the spirit by the word , is a more inward and lasting proof than miracles . a miracle , like a sudden flash of lightning , astonishes men at the present , and causes them to consider what is proposed ; but when the surprize is over , they may neglect their duty : but real holiness in the heart and life , like the sun , irradiates the mind with a constant light ; he that believes has the witness within himself . inward experimental religion is perceived by the sense of them that have it , and cannot be so clearly demonstrated by words . who can see a taste ? from hence many ignorant and prophane persons expose the operations of the spirit to ignominy and contempt , as the dotages of enthusiasts . and doctrinal professors , who owe their religion to tradition and education , and are meerly titular christians , cannot understand and believe what the saints really enjoy . they are hardned in their unbelief , because many have father'd the bastards of their deluded fancies upon the spirit . but to shew the unreasonableness of this pretence , consider , it were strange that the low life of sense has perceptive faculties , that living creatures feel that they live , and the spiritual life , more raised and excellent than the rational , should not perceive it self . is it possible there should be such a prodigy , that the soul should live the life of holiness and joy , like a plant , without the knowledge of it ? or , because many are deceived with a false light , and pleased with a delusion , does it follow that those who have vital experience of religion , are deceived ? one may dream that he is awake , but a man that is awake knows himself to be so : the delusion of one doth not weaken the assurance of another . if it be enquir'd , how shall we distinguish between the genuine operations of the spirit , and the spurious and counterfeit ? a clear answer may be given . 1. by the light of the spirit we may discover and know his operations . this is no vicious circle . i know i have a reasonable soul , by the light of reason : for the understanding that discovers other objects in the direct act , is the object of it self in the reflective act . thus i know that i have the holy spirit as a principle of divine life acting in me by the light of the spirit . 2. it is the peculiar character of the spirit 's operations , they are all in consent and congruity with the word of god , for he is the inditer of the word , and cannot contradict himself : they make men more holy and heavenly ; and as the star directed the wise-men to christ , the light of the spirit always directs us to him as the fountain of grace and salvation . and for the satisfaction of those who desire to know when the blessings they receive are obtain'd by prayer , and are not the effects of god's general providence ; i shall only desire them to consider , whether their prayers are by the spirit 's influence , which is known by the frame of the soul in that duty . the spirit knows the mind of god , and is the intelligencer of heaven ; he directs us to the most favourable seasons , and by soft whispers and warm impulses , brings us in god's presence to pray for mercies when god is ready to bestow them . he does with sensible enlargements open our hearts in the duty ; and as under the law , when fire fell from heaven upon the sacrifice , 't was a sign of god's acceptance ; so when a sacred fire kindles our affections , 't is a sign our requests are accepted . he mixes in our prayers reverence with filial confidence ; resignation to the will and wisdom of god , with reliance upon his love and power . and when a mercy is bestowed , the spirit converts our prayers into praises , and by the mercy , confirms our faith , inflames our love , and endears obedience to us . concerning the person of whom the following papers give an account , i shall only say , he is a christian inwardly , who has had a stated intercourse with heaven , and has recorded the gracious passages of providence , the rich returns of prayer to him . 't is true , there is a continual succession of mercies through all the minutes of our lives , which we cannot observe and remember ; but as there is a different glory in the lights of heaven , one glory of the sun , another of the moon , and another of the stars ; so some are eminent and illustrious above others , and ought to be remembred and acknowledg'd with solemnity . of these mercies he has been deeply sensible , and could not be silent , but opens the treasures of his experiences , and with david , the great pattern of thankfulness , calls upon those that fear the lord , to read what he has done for his soul. his end is , to glorifie his blessed benefactors , and to invite others to partake of the same mercy . may his example excite us with diligence and delight to maintain communion with god on earth , the sweet and sure anticipation and earnest of our communion with him in his temple above , where light , and love , and joy , shine in their perfection for ever . to the reader . who amongst the adopted sons of god , can behold the abounding vice of the prophane , the profession of christianity made a cloak for sin and error , and the laziness of christians lives in our day , and not awaken our selves to hear god speaking in the same language to us , as to the children of israel , isa . 43.10 . you are my witnesses . is god's divine providence practically deni'd or retrench'd , when so much thereof is in the constant view of the sons of men ? is the word of truth deni'd by a sectary of deists , when so much thereof is felt as real in the souls of christians ? is the godhead of christ , with the being of a divine spirit , so audaciously and prophanely deni'd , when those who have experienced the priviledges of the satisfaction of the first , by the powerful application of the latter , witness the reality of both ? i am resolved therefore to make no other apology for my printing the following discourse , than that it is in obedience to the apostle's charge to all believers in the 10th verse of the 4th chapter of the first epistle of peter , as every man hath received the gift , even so minister the same one to another , as good stewards of the manifold grace of god. what i have imparted , i have receiv'd , and in these gradual steps , and in the use of these means treated of in the first and latter part of the discourse ; and therefore in the imparting of what god has done for my soul , and by what means , i hope i stand his witness this day on the earth , and approve my self a faithful steward in ministring the same things to others , and that in the way wherein they were received . there seems to be a confederacy between satan and the men of this age , to discredit the oracles of god , but his word is a firm foundation of faith ; and sincere christians clearly see the characters of its divinity , and feel the sanctifying comforting efficacy of it , and many have seal'd its truth with their blood : others in their dying hours , when men speak with most feeling , and least affectation , have declared their unshaken belief of it ; and others , in converse with those they most dearly love , and therefore would not deceive . each christian therefore is under obligation to glorify god according to their measure of experience concerning god and his divine truths . all are not in the office of the ministry ; and there seems in our day but small opportunity in conversation to witness for christianity . converse with the prophane is of so dangerous consequence , that discourse of such things occasion god and his truth to be mock'd , yea , to my certain knowledge blasphemed . converse with some under the character of greater sobriety , draws forth such open confidence in error , as to tell us god's word , the rule of our faith , is to be laid aside , and debates in christianity are to be left off , at the first chapter of genesis ; they giving no credit to its truths than so far as their natural reason can comprehend ; whereas the soul was corrupted in all its faculties by the fall. although in the structure of the world , and its preservation , with the various turns of providence , there are clear discoveries of the divine maker ; yet how little advance did the wise philosopher make to that perfection of soul which was in man before the fall , or to that that is obtain'd under the influencing light of the scripture , and the divine spirit , or shall be in man plac'd in a state of glory ? and though god has added to us his blessed scripture in conjunction with the works of creation and providence , to exercise our thoughts upon , for the perfecting of our knowledge , yet to what little advancement do many attain in the understanding of god and divine mysteries ! therefore our compassionate father in christ , sensible of our weakness in the real and firm understanding of divine things , has given forth another help to our dark soule in conjunction with the former , even his divine spirit , teaching us all truth , and helping us to a rest and reliance upon his word , working in us a sense and feeling of those great and marvellous mysteries for preparing our souls towards the more full and glorious perception of them . the revelation in the old testament was like the morning-light , mixt with the shades of the night ; the revelation in the new testament is clear day ; but the revelation of god and christ in heaven , is like the sun at noon in its full lustre . if this therefore has been god's gradual method to restore men , and we enjoy so bright a discovery of mercy to save us , those who refuse to accept it , cannot escape the condemnation due as the recompence of it , the dwelling in darkness with the children of darkness and disobedience for ever , rom. 2. if those who have had no other help in the understanding of the invisible things of god , besides the beholding of created things , are left without excuse for not improving that light , and being obedient to it ; how much more inexcusable shall they be who have the light of life shining upon them , do not believe the supernatural truths revealed by it , and will rather charge the doctrines of the gospel with impossibility , than acknowledge the narrowness of their understandings ? converse with some real christians in a way of experience is greatly laid aside ; feasting , discoursing the common affairs of the nation , the recommendation of self-notions in religion , and the disparaging of others , are put in the room of such conference ; that the serious christian putting in sentences of experimental religion is immediately repulsed , with the pleasing , though lazy , excuse , of experiences being too nice and dangerous to be talk'd of , which perhaps is found so , when either triflingly observed , or biassed with the vicious design of applause , and mutual instruction and comfort out of the soul's aim . printing therefore i have made choice of . it s commonness and unsucccssfulness in the hands of the most learned and most holy of god's children had greatly discourag'd me , if god's special method of discovering himself and his word to my soul , and that in so short a while , had not put me under a greater obligation than ordinary to witness for him , when so many bear false witness against his attributes and revealed will. and therein i design not to debate the reality of inward religion , ( being come , blessed be his name , to full establishment and assurance thereof ) but to tell you , that christianity is somewhat else than an outward profession , more powerful in its dominion than the by-ends of applause , outward interest , or the strength of education , and never to be understood by corrupt reason alone , without the help of divine revelation , and a divine spirit ; and to convince hereof , i design not sensible demonstration , but first of all to give you a narrative of some mysteries experienc'd , i formerly was unacquainted with as evidences of an inward change , and of the life of religion to be between god and the soul ; my outward conversation while under the power of education , having been in great measure as unblameable in appearance as now . 2. to tell you the means made effectual to enlighten my dark mind to understand the reality of divine spiritual mysteries , that so you walking in the same road , may meet with the same knowledge of god and his word as true , and then you 'll bid adieu to all your spreading errors , and find them rather confirmation to christianity , than shaking to your faith , ( resemblance being generally a companion to reality ) you 'll be chang'd from co-operating with satan , to the pleasing of him and your own inward lust ; to the working together with god , pleasing of him , and the obtaining salvation to your souls . farewell . page 137. after line 3. add what here follows ; a second argument to persuade to the duty of observation , is , that it is introductory to greater matter of observation . 't is known to all observing christians , that the more they have observed , the greater things have been brought to their view , and lesser providences remark'd , have led to greater ; the smallest step a christian makes toward god , it 's greatly encouraged by him , and he will enable us to further progress in his ways . how evident is this from christ's words to nathanael , believest thou because i said , i saw thee under the fig-tree ? thou shalt see greater things , heaven open , and the angels of god ascending and descending upon the son of man. by the observation of outward providences , you will see god in the blessings he bestows : jacob when he met his brother esau , gen. 33.10 . says with a rapture of affection , i have seen thy face , as tho i had seen the face of god : this at first view looks almost like blasphemy ; but in esau's reconciled face to him , he saw the face , presence , and favour of god ; the principal object was not so much esau's reconciliation to him , as the favour and hand of god in bringing it about ; this raised his spirit to such an exclamation : such a sight of god in the going forth of his divine providence , necessarily supposes its observation . is it therefore possible to observe means probable of bringing forth such designs , but made unsuccessful ? the contrivances of the wise brought to other ends than they purposed ? the evil craftiness of others to their dishonour and ruin , when design'd for their honour and preferment ? yea , means in appearance tending to hurt , bringing forth great good ? is it possible , i say , to observe these things , and not to discover another power above human policy to contrive , or human strength to effectuate ? even the sovereign power of an infinite god , who many times determines events contrary to mens designs , but still for the bringing forth his own . the private christian's witness for christianity , &c. the following discourse i divide into two parts : the first , contains an historical account of my self , under no other religion than that of education , with the outward providences , and inward workings of a divine spirit , changing me from thence to a sensible feeling of a more inward powerful principle than that of education ; opening a door of knowledge of god , of divine mysteries , of my own state before , and of my present state thus inlightened . the second , contains an application thereof to the prophane and meer professor , or unto the real , though lazy christian . first , i begin with the narrative , and take this account of my self under no other power of christianity than the effect of religious education : one born within the pale of the church , instructed in the knowledge of the true principles of the christian religion , and enabled to discourse of them ; with the character of knowing the things of god , ( tho' but notionally then ; ) trained up with the continued example of performing all the duties of hearing , reading , and praying , with that powerful influence , that publick or private devotion were seldom neglected , but not diligent and serious in the perusal of the scriptures ; besides , all this under the advantage of religious conversation and holy practice , was so powerfully impressing , that in the course of my life , never one single act of the common vices of drinking , swearing , or uncleanness , tainted my conversation : yea , the impression continued so strong , as after my departure from under this strictness of instruction and example , still the same exactness in duties and conversation remain'd , tho' youthful temptations surrounded me . god's restraining grace was my preservative ; and my natural desire to be in business was a means of preventing the impression of temptations ; yet still i was in the dark as to the saving knowledge of true christianity , or the inward power of grace sensibly acting in the soul ; my natural disposition inclining me more to observation , than to much talk in conversation , led me not only to observe the discourse and actions of others , but even to remark the events attending my life , with reflections thereupon , without any regard to it as duty , or productive of the knowledge of divine things , but purely as the effect of natural curiosity , inducing me both to observe and to record them with great pleasure in reviewing them ; and finding the more i observ'd , the greater and more numerous things were presented to me , i became stricter in observing things of great and smaller moment . while i continued in this practice , a dispensation of providence occurr'd , that induced me not to trust in my self , or second causes , but by a siducial assent to the being of a god in his full governing power , as to persons and things , with a full desire of being interested in the favour of this great and omnipotent god , to live in an entire dependance upon him. the providence was as follows : being call'd to attempt a matter of great concern , ( that many far excelling me in age , rational judgment , and natural activity , had endeavour'd , though unsuccessfully , to bring about ) i brought the business , and that in a very few days , to all seeming probability of success ; but being obliged by a providential occasion to be absent , and to appear where those that had try'd their endeavour to no effect did usually reside , i found the progress i had already made , with the prospect of perfecting the matter , had so increased the esteem of my self , that disparaging of those , was the game i then exercised my self withal ; but returning to the place where the business was to be performed , matters were altogether chang'd for the worst ; and upon enquiry of the time this change happen'd , ( my custom of observation having brought me to some more than ordinary curiosity in it ) i found it exactly answering the time my lust of pride put forth its tyranny in my conversation ; and stepping from the floor to my bed , that very night , this suggestion suddenly and strongly darted into my mind ; that by my ill return to god's kindness , affording such hopes of success , in detracting from him the praise that was entirely due for such an eminent providence , and in not retaining an humble sense of my own unworthiness and insufficiency , i had provoked the lord thus to turn the course of the affair , immediately convincing me who it was that had made me to differ from others of more promising abilities than i , and impressing my mind with great seriousness of thought , and force to prayer , begging pardon from him , and his further assistance in the matter , with a full resolution of looking to god , extolling him , and debasing my self in the success . my prayer was immediately return'd , evident by the great alteration that immediately happened , as a sweet condescention of god to train a poor creature to the knowledge of himself , and to delight in him ; but in a weeks time more , being call'd to the same place as before , i found the same self-applause return : this was a full conviction to me of the great need of continued supplies of heaven after the greatest confirmations of god's love to preserve us from forgetting his mercies , or repeating failures ; and correspondent to this , the same unsuccessful turn happened in the affair , which was so powerfully bore home upon my soul , that i could not but see god with favour in one hand and punishment in another ; marvellous mercy in bringing me to the sense of my failure , and the repetition of my address to heaven ; punishment in withholding his assistance , the just merit of my forgetfulness , and of my repeated failure : upon address to god by serious and sincere prayer , with unfeign'd confession , the business turn'd again with a favourable aspect of success ; suitable to the psalmist , i confessed my sin , and thou forgavest the iniquity , or punishment , of my sin ; and at last by his divine assistance , attain'd a final and perfect success , though between my first undertaking and this final issue , there was four turns of providence exactly answering my soul's posture . from hence i date my first sence of inward serious thoughtfulness of passages of divine providence ; of minding god in all undertakings , with an entire dependance upon him for conduct to the right use of means , and for a divine blessing to make them successful , of the certainty of access to him ; for this very end , with a distrust of self-sufficiency , all which met as it were in a moment in my soul , by the spirit of god's bearing home this passage upon me : but from the observation of god's further method of outward providence and inward workings of his spirit , i have found that these were but little glimmerings of light , an eye beginning to be open'd after a sound and secure sleep . god having marvellously enlightn'd my eyes since , and made me to see what before i knew only in the notion , enabling me to discourse thereof ; but what now , i hope , i may say i have felt , and am well assured of , even the truth of an inward change upon the soul , putting it self forth with such power , as to hinder thought , words and actions to run in the same course from the same principle , or towards the same end as before , but to tread according to a rule , not of self , but of god's will. i could subjoin many circumstances of this providence here related , that might marvellously affect the reader ; yea , other providences , concerning the lord's first exciting designs , as well as his method in bringing them successfully about , were it not that i am unwilling to be known to the world , and that for these reasons . first , that mockers at , and unbelievers of these great things experimental religion has made known to my soul , may not prejudice themselves by imagining show , self-commendation and applause at the bottom of this design , the faithful aim thereof being to bring men off their reliance upon notional religion , and their trusting to their rational conclusions , as fittest means to inform them of christianity , or to their own strength as sufficient help to the right performance of gospel duties ; and to lead them to the vital part of christianity , experiences therein , not to be maintain'd by notional knowledge or quarrelling debates , but by a serious and strict use of means god commonly imparts the experience of himself and his word by ; the lord has given forth great truths to be tryed and experienced in the christian soul , but we are not at the pains either to observe them , or by mutual converse to confirm one another in the truth of them . a second reason is , lest it prove temptation to my self , exciting a corrupt principle within to puffing up , whereas great humility is the companion of such experiences when first felt in the soul , and ought to be preserv'd in imparting them to others , lest we our selves be exalted above measure , or ingage others to think of us above what we are . again , this change wrought in my soul , is the lord 's own doing ; let it therefore in its declaration glorifie him by confirming some , and instructing others , without any knowledge of my self therein , but with full discovery of the actings of a divine spirit . this seriousness brought forth by the means of so remarkable an outward providence in the hand of god , was soon accompanied with some sensible changes never felt formerly , but then so visible as forced me to commit them to a diary ; some whereof were as follows . first , an eye to god in all things , a petitioning of him for all things , with some beginnings of resignation to his will in all events . it was not as before , a trusting to nothing but what was sensible , a distraction of thoughts to find out this or the other instrument to bring about such an event ; but now i could hope in things unseen ; and instead of hurrying of thoughts to find out means to bring about an event , i began the pursuit of a design with serious address to heaven , for conduct to my self in the use of means , and for a blessing to the event according to his pleasure ; enlargement in prayer was not at this time understood , only when an endeavour in the use of means and with address to god , was made successful , i could not but observe it , with some excitings to love this god that had given me my heart's desire , and that in answer to prayer ; which brought me , secondly , to some trust to god ; sense begun to be out of favour , whereas formerly i could encourage my self in nothing but what was either in possession , or in all probability certain ; now there were some sparklings of trust to god , and love to him i had been so obliged to by his blessings , endeavours , and answering of prayers , which would often raise that reflection in my thoughts , how gratefully and dutifully i ought to endeavour the pleasing of him , whose strength was my assistance , whose ear was so open to my address , which prov'd a sensible mean of bringing me , thirdly , to a diligent search of the scriptures , therein to know his will , and by endeavouring conformity thereto , to please him who had made himself to be observ'd thus loving , whereas formerly with historical delight only the scriptures were made use of by me ; my thoughts then run pleasantly after the practical meaning , as well as the notional knowledge of them ; at which time the 15th psalm throughout greatly accompanied my thoughts , and enclin'd me for some considerable time to breathe forth continual petitions for practical conformity to it . fourthly , great exercise of hatred to those sins that usually did beset me . while under the impression of education , and religious example , and sober society , my outward life was free from single acts of common vice ; yet upon the sense and feeling of an inward change , a long roll of inward corruptions i discover'd , that the world and i were not judges of , tho' then they offer'd themselves fully to my view . fifthly , an inward seriousness of thoughts , as well as outward gravity in performance of duties , aiming then at pleasing god in the parts of his worship . sixthly , a serious free affection towards holy christians , the least degree whereof i never had formerly any evidence , their conversation in christianity having often prov'd confinement and burthensome , unless where relation and friendship made it less tiresome : the first sensible evidence whereof discover'd it self in my carriage towards some who had falsly reproach'd me with an aspersion base in its nature , and likely to be injurious to one against whom i had determin'd prosecution ; but this inward change happening in the mean while , both my malice and resolution of revenge ceased at once , with some uneasiness of mind , till i had discoursed the thing with themselves , and given them my own sense of its ill management , they having been bound in conformity to god's divine word to have imparted the reproach first to my self , by doing whereof its falshood would have been known , and their spreading of a false reproach to the injury of others might have been prevented ; a caution to all religious professors giving too great heed to common reproaches , and too great way to their spreading them in conversation . my malice and resolved revenge were turn'd into affectionate inclinations and good actions ; after which instant , a delight in converse with christians , though mean in outward circumstances , was more pleasing to me than all the hurrying joy of companions abroad , when at any time oblig'd to be witness thereto . seventhly , a surprising compassion towards the poor , with continual ejaculatory praise , that my station was otherwise than theirs ; even when going along the streets or roads , if objects of charity presented themselves , this frame of praising god was immediately upon me , blessing him for my being in other circumstances than theirs , of want or bodily imperfections ; with a watch over my self , lest in my charity desire of applause , or any degree of unwillingness had appear'd . charity to be seen of men receives its reward when view'd by men ; unwillingness therein spoils it in its nature , and takes off all expectation of a reward . eighthly , a clearer sense of the work of redemption , and of christ the redeemer . tho' i had the notional knowledge , and historical faith of both , yet in prayer or meditation , my admiring thoughts of free grace , and my words of praise for its effects upon the soul , would continually center upon god the father ; yea , in prayer there always would appear a constraint from giving any distinct worship to christ , for his adorable love in the work of redemption , and that for some time after the sensible evidence of this inward charge , which was an opportunity to satan , to argue against the deity of christ , if god's restraining power had not chain'd his malice from trampling upon that tender plant of grace , beginning to bud forth ; and tho' satan was under constraint as to any assault or victory of this kind ; yet i found an uneasiness and dissatisfaction in my self for not being enabled to give admiration and prayers , centering upon god the son , as well as upon god the father , which made me impart my concern of mind to several ministers of eminent gifts , but had instruction from none , save one , who thus answer'd me out . no wonder ( says he ) our love and admiration , our prayers and praises run most towards god the father , these being as a natural tribute , which in nature we allow to god as creator and preserver of us . whereas a saving eye to christ as redeemer , or as god , in worship seems more the effect of the blessed and divine spirit . which answer was accompanied at the time with some satisfaction of mind ; but soon after this inward change put forth such strong and numerous evidences with heart-service in the parts of divine worship , as well as outward gravity therein , that self-sufficiency was laid aside , and hope entirely dependent upon christ's satisfaction as the fountain of all gospel priviledges , was raised , with a clear apprehension of christ's satisfaction , and with a distinct worship of him in prayer ; from whence i was easily confirm'd , that under the incapacity of worshipping christ as god , i was not under the saving sensible power of christianity ; but that now under this saving change of soul , producing , among other things , a clear view of christ , the foundation of our rich privileges , i could perform a distinct worship of christ in prayer , and do hope that i am under the instruction and inward power of that divine spirit , whom he has promised should guide us unto all truth in the use of his means ; john 14.26 . what is a guide otherwise in nature and way of power upon the soul , than that the product only of religious education , and of the notional knowledge of christianity ? as by the word of truth , with a frequent use of the sacrament , so by this very experience , i have been wonderfully established in the truth of the godhead of christ , against all the socinianism falsehoods of the men of this age ; in that duty of the holy sacrament i have often been so ravish'd with the contemplation of christ's love in himself as god and man , that at the very time i have been in great exercise of pity towards those poor creatures who deny his godhead ; and have oft thought with my self , that unacquaintance with themselves on god's own word , experience in their soul , was the occasion of their distrust of christ as god. how weak are the socinian arguments against our blessed redeemer as god ? and tho they be prevalent upon some unacquainted with god's word , at least not experimentally felt as truth upon their souls , yet they are easily to be repell'd by the scriptural discovery of christ's two distinct natures in one person for ever . and how much more weak will they appear at that blessed day of resurrection , when they shall see him in his perfect glory , as god-man , redeemer of lost man , and the judge of them that would not comprehend him as a glorious god. what is more plain than that scriptural evidence of the godhead of christ in the first epistle of john , chap. 5. v. 20 ? and we know that the son of god is come , and hath given us understanding that we might know him that is true ; and we are in him that is true , even in his son christ jesus ; this is the true god , and eternal life ; if we are in him , ingrasted by the operation of his divine spirit , we shall draw forth such knowledge of him both as certainly come , against all the jews on earth ; and as god , and eternal life , against all the socinians at this day ; from my own experience . i desire to put my poor seal to this scripture-truth , discoverable in what i have already laid before you . i do believe , that the professor of christianity turning socinian , never knew christ any other way than by a notional knowledge , pleasing to its self , but never feeling that saving-knowledge of him by the work of a divine spirit in the use of means , planting or watring grace in the soul. john c. 1. v. 3. all things were made by him , and in v 10. the world was made by him , and it knew him not , undoubtedly therefore he made up one of them , gen. 1.26 . who said , let us make man ; one in nature , though three persons distinct ; is not the soul a man ? one in essence , tho' different in its faculties , of judgment , will and affections . colos . ch . 1. v. 14 , 15 , 16. by him , to wit , the son that redeemed us , the image of god , the first born from the dead , all things were created , he was before all things , and all things consist by him , which are never applicable to christ unless he be god as well as man. again , god's attribute of omnipotence could never be appropriated to him , if he were not god as well as man. john 2.24 . but jesus did not commit himself to them , because he knew all men. john 6.64 . for jesus knew from the beginning who they were that believ'd not , and who should betray him . in the sixth verse of the same chapter , it is said , that jesus knew he had been a long time in that case . isaiah 8.13 . sanctifie the lord of host , let him be your fear and dread , he shall be for a sanctuary ; but for a stone of stumbling , and a rock of offence to both houses of israel : who is this lord of hosts that is to be a stone of stumbling , and a rock of offence ? it is express'd in the ninth chapter of the romans and 32 verse , they stumbled at the stumbling-stone . isaiah , c. 6. who can read it throughout and compare it with the 12th chapter of john v. 38. and not be convinced of the deity of christ ? therefore they could not believe because isaiah said , he hath blinded their eyes , and hardened their hearts , that they should not see and be converted , as is set down in the latter part of that 6th chapter of isaiah ; and in the 41st verse of the same chapter of john , it is express'd , these things said isaiah when he saw his glory , and spake of him , as in the former part of that 6th chapter he did express it , sitting upon a throne , high and lifted up , his train filling the temple , seraphims standing above it , crying one to another , holy , holy , holy , is the lord of hosts , the whole earth is full of his glory ; by the comparing of both chapters its plain , that it was christ that is thus described ; and whether such a description be applicable to meer man , i leave it to any christian to judge of . withour further running over the scriptures attesting the divinity of christ , or further enlarging upon the personal experience of freeness of worship to him in prayer , and other duties , in that change of soul wherein faith to christ was implanted , i 'll only add one scripture more , not only accusing of socinians themselves , but these of christ's flock , who encourage their erroneous doctrine by too familiar converse with their persons : it is the 2d epistle of john , the 9th and 10th verses , who abides not in the doctrine of christ , hath not god ; and if that of his being god , but now made out , be not one great part of the doctrine of christ , i know not how we shall understand his satisfaction of god as is described in his word : in the 10th verse it is said , if any deceivers come unto you and bring not this doctrine , receive them not in your house , neither bid them speed ; both being an argument of familliarity , but justly reproving those who are so far from giving such discouragement to deceivers , that if by them can be diverted splenetick vapours by acuteness of their wit and diverting conversation , they shall have as great , if not greater room in their society or houses , as those whose delight is to communicate and discourse the mysteries of the kingdom of grace . by this means we hug the tools of spreading errors in our bosoms . to proceed in the narrative of god's further method of carrying on this great inward change in the use of his usual means , i shall first of all lay before you the experiences of the certainty of the souls access to god in prayer , of the seriousness of frame therein , that the prophane and meer professor , though never so outwardly religious , are altogether unacquainted with ; the experiences of the certainty of christ's spirit interceding in us in prayer , and of the correspondency thereof to god's return . secondly , experiences of god's method of working sensibly , and fructifying faith and reliance upon himself . thirdly , experiences of the with-holding divine influences in prayer . fourthly , experiences of god's method of training the soul to right hearing of the word , and participation of the lord's supper . experiences of the first , take in the following order . my first experience leading me to the certainty of what is express'd above , was , that when providentially call'd to the undertaking of any matter of great concern and difficulty , that then , according to the fervency and powerfulness of soul carrying me forth to supplicate , so encouragement has accompanied the management of such an affair ; and when endeavour has been to be continued in , according to the continuance or intermission of this frame , so encouragement or discouragement has appeared ; some instances whereof i have experienced in the following method , where the endeavour has been of three days duration . the first day i have been heavenlily carried out in prayer ; the next two days this frame has been remov'd , and the matter either neglected in prayer , or superficially given up to god ; and upon the examination of the success of means throughout those three days , i have sound eminent success the companion of the first days endeavour ; but in the use of the two following days endeavour , a perfect discouragement , and that exactly answering the two different postures of soul that prayer in these different days was put up to heaven in . a second experience was , when in one prayer i have petition'd the lord concerning two different matters ; and pleading for the one , my thoughts have been ravishingly carried forth ; but supplicating for the other , a damp has been upon my mind , and neither life or vigour in its frame , nor freedom of words in utterance concerning it ; praying then no otherwise than while under the power of education , and ignorant of any inward change of soul by the power of a divine spirit ; and in the enquiry have found , that the design and desire spiritually given up to god's divine conduct , has been successfully brought about ; but that the other was without imminent probability , or real and certain success . a third experience was , when my frame of mind has been cold , listless and lazy , continuing thus throughout a prayer , excepting one petition that suddenly has seized my thoughts , and has been in sweet heavenliness of frame put up , yea , so seriously and powerfully put up to god , unconceivable by any unacquainted with fellowship with god in prayer , the petitions before and after having been askt of god with great coldness of frame , and constraint of words ; but this to which god was to return an answer , and for which strength was conveyed to petition , corresponded a visible and eminent return of prayer , without the least measure of answer to the other parts of prayer thus coldly given up to god. many instances of these experiences i could bring forth , and that fully discovering the nature of them more plainly ; but fear of being known , confining me , i shall only lay before you one , which was marvellous in my eyes at the time , and has often been repeated in my experience since . having been for some days engaged in endeavouring to obtain a design of great moment , in the diligent use of all visible means , that only excepted of giving it up to heaven by prayer ; i resolved one afternoon to go abroad on purpose to know the success of means made use of ; but after walking down one pair of stairs , there suddenly seiz'd me an unexpressible force to return , that i might first petition the lord concerning it ; and bowing my knees , a sweet serious frame seiz'd my mind , and my thoughts were carried forth with great warmth and freedom of utterance concerning the matter : after this address to god , and going forth , i found that the least degree or shadow of success had never appeared till that very time , in which i was under so undesign'd and sudden a force to prayer , and with so heavenly a frame therein ; the times of both so exactly answer'd one another , that i was under a meaning meditation of the thing , clearly evincing of a power above ones self . the circumstances in this instance most remarkable , were , first , sudden and prevalent force to prayer , undesign'd by previous meditation , and altogether different from that of a sudden remembrance of any thing forgot , but very suitable to the exciting-methods of christ's spirit , and quickning influences upon the soul , raising it out of a dead frame , or exciting it to duties omitted or carelesly performed . psal . 65.4 . blessed is the man whom thou causest to approach unto thee ; and if this was not causing me to approach him , never any motion was ; visible by the sudden and strong excitement to that duty formerly omitted , and by imparting divine strength to petition concerning it , in prayer , and to resist the corrupted reluctancy to it . a second thing remarkable in the instance , was , the struggle in my self at the first excitement to prayer , between an inclination and aversion to returning , with the victorious strength of divine influence , bringing me to a willing performance of the duty ; which circumstance prov'd amongst the first , to confirm my faith in the reality of there being a law in the members warring against that law of the mind . a third circumstance in the instance , was , the exact correspondency of the time of excitement , and heavenliness in prayer , to the time of the real , tho' unexpected success ; a circumstance greatly discovering self-insufficiency in the use of means , without divine conduct therein , and trust to god for the event . the fourth experience concerning prayer , was , when any failure observ'd in thought , word or action , and accompanied with concern of mind , and great spirituality in prayer in acknowledging it to god ; that then i have found , as its immediate concommitant , the uneasiness and concern perfectly gone off , with full quiet possessing my thoughts , and the exercise of greater watch its consequent , confirming the truth of the 6th and 7th verses of the 4th chapter of philippians ; never experiencing either ease of mind , as to events , giving up to divine conduct , as to concern for sinful failures , but when carried forth heavenlily in prayer for either . i must subjoyn hereto an experienced circumstance , that according to the greatness of my fear as to any event , leading me the more frequently to heaven by prayer , and the less to confidence in outward means , the more unexpectedly eminent the return has been , discovering the excellency of the psalmist's method , what time we are afraid , we will trust in the lord ; with the use of that blessed means of serious prayer , i have oft experienced , that trust to an outward instrument for the bringing about any design , with a resting therein without frequent and fervent prayers for the same end , has made the mean that was successful in the hands of others , or that is in its self tending naturally to a successful event , of none effect to me . a fifth experience , was in the lord 's affording me heavenliness of frame , and the intercession of his divine spirit for an event in prayer , when all hopes from any thing else had been remov'd , and no ground of hope left but what was drawn from this frame of soul in prayer , and the full quiet of mind concerning the event , brought forth by the same divine hand : i could set down numerous instances of the imminency of death to friends and acquaintances , where nothing of probable hope was left , but what was draw● from this experience of the spirit of god interceding with me , by carrying me out to ask in a manner far above my self , for their recovery ; and then against all probable expectation , the recovery has followed : yea , at this very time , i can instance , a child , who for some time was laid out as dead , but in my humble hope , alive ; and that purely from the sensible power given me to ask its life of the lord , who knows the things of god , but the spirit of god ? as the spirit of man alone knows the secret thoughts and will of man ; and if the spirit of god know the mind of god , and his design of bestowing an event unknown to our selves , it is not so strange that unexpectedly and suddenly , in the use of that blessed duty of prayer , christ's spirit should breathe upon us strength to ask , what we designed not , but what he knew would be , through that method discovering the reality of a divine spirit , who is to help our infirmities , who neither know what to ask , nor how to ask of our selves , only by keeping in the obedience of god's will to prayer , and thereby lay our selves in god's road to receive divine direction , both to ask what we did not premeditate , and in a manner above our own natural corrupted capacity . if the spirit of god know the will of god against an event , no wonder he draws his divine influence from the soul in petitioning to obtain it , and no other warmth in prayer appears than what is the product of self , and the great desire of obtaining it , far differing from that seriousness that is the effect of a divine spirit , the right observation whereof greatly helps the christian to distinguish the one and the other . i know that great care is here to be taken , not to entertain hopes of obtaining every petition , that god has not absolutely promised ; or by petitioning without resignation to his will ; but from experience of god's condescending-way of training up babes in christianity , i hope i may say , that the spirit of god never intercedes with us in prayer to god for any thing that is not to be obtain'd , or without resignation to his blessed will ; and any mistake herein must slow from either of these two reasons : first , from an ignorance when christ's spirit does intercede with us in prayer : a natural tender affectionate constitution , and an ardent desire after the thing pray'd for , imposes a likeness thereof in some , and continual thoughtfulness of mind ; or a sweet tone and way of expression brings sometimes others to a likeness of this frame ; whereas the observing christian , from care therein , finds this prayer come suddenly upon him , and with full gale of strength , far above his own , drawing himself forth with that filial boldness , and near familiarity and approach to god , and with that quiet of mind concerning the matter , as if its answer was already return'd : the observ'd experience whereof helps the soul to answer all such cautionary objections , and discovers to its experience , that resignation to god's will goes along with the heavenliness of frame , to make up the evidence of christ's spirit , helping us to ask , without either of which , the evidence seems cloudy , dull , and uncertain . or secondly , mistakes may come by misapplying the return of prayer , through too soon judging of the prayers return'd , or by applying prayer to somewhat else than is the real return of the prayer ; the effect whereof has been oft so evil , that even many gracious children of god have been led into darkness , kept from that sense of intimacy that really they had , judging their prayers unreturn'd , or at least bringing them under great thoughtfulness ; though their faith was fix'd upon god's word , yet how to reconcile former experiences to this of a divine spirit 's intercedings for them , and yet unreturn'd . my great help against such mistakes , has been an exact observation of my different utterance , as well as my different frames in prayer , and to set down the very word express'd therein . if the spirit of god give and help the utterance of ministers , as well as spiritualize their mind in preaching , that being recommended by paul as a fit petition upon his account , and experienced as truth by the worthiest of his ministers ; why not to give and to help utterance in prayer , as well as a heavenly frame therein ? whatever others imagine or ridicule concerning familiarity of stile in spiritual prayer , i can truly say , that when my frame of soul has been thus suddenly chang'd from lifelesness to great spirituality , i have then been in a maze to experience an unusual freeness of expression , wondring at the words themselves express'd , and the nearness to god that i have thought my soul approached to : and upon some patient waiting before judging the return of the prayer , and comparing the parts and circumstances of the event to the words i was enabled to utter , and had afterwards set down , i found so much correspondency as is between a seal and its impression . i know those far excelling my self in grace and experience with god , losing the sight of the return from god , by misapplying the return not to the words utter'd in prayer , but to what they so mightily desired . i remember an instance in my self , concerning a servant's parting from me , and petitioning heaven for his conduct to the use of means for another , i found comfortable divine strength in prayer ; and in some hours after happening in the company of one , who formerly had recommended a servant in most things acceptable , he inform'd me of another , with a character far exceeding the first ; to which providence i immediately implying prayer , express'd it at its return , but afterward found disappointment as to them , and difficulty in finding any other seemingly evidence of prayer without divine strength put up , and unaccepted by god ; but soon after , by some special passages of providence , this servant begg'd leave to stay , tho' they had confidently despis'd my place , and given warning to provide another in their room , which prov'd better than changing at that time , tho' a good one had fallen in my way , which was a return exactly suiting the utterance in prayer , confirm'd by the comparison of the latter event to the utterance set down . as this was a plain instance of too hasty a judging the return of prayer , taking one providential passage for return , begun only by it , and carried on by other passages adjoyn'd thereto ; so i shall lay before you another instance of misapplying the return to the thing desired , and not to the utterance in the prayer spiritually perform'd , and that by as eminent a saint as ever liv'd on earth , tho' now gone off the stage of time , without the sight of its return , yet died in the faith of my seeing its return , but still his thoughts was upon what he so mightily prest for , in his own desire . providentially happening to design a matter of great concern , and imparting the design , with some passages of providence exciting me first thereto , to this saint then on earth ; he desired some time to think upon the matter ere he return'd his advice , which i found was on purpose to lay the whole affair before the throne of grace , by repeated addresses thereto ; after which he advis'd my undertaking the design from his sense of god's laying it in my way by special conduct of providence , and from his sense of his petition accepted , for divine assistance in it , and marvellous effects from it , from which i engag'd in the endeavour , but all attempts prov'd unsuccessful : in the interim of which endeavour , my thoughts in prayer never fixt to any one petition concerning it , besides divine conduct in the use of means , and resignation to his divine will ; this endeavour between hopes from this prayer accepted , and discouragement from the unsuccessfulness of attempt , continued for many months , yet still easie , and with amazing resignation to god's will , till at last such a circumstance fell out as did unalterably obstruct the matter , and the return that he applied his prayer unto ; notwithstanding of which , amongst his last words to me on earth , long after this disappointment , he utter'd this sentence with great exercise of faith , that i should meet with a full discovery of god's design therein , and that in answer to his prayer . prayer accepted , and the intimation thereof given , will never want its return , clearly verified from comparing his letters and words to the events that have attended my life since ; tho' the disappointment seemed an evidence of his prayers lost , yet really has led into such things as plainly appear his prayer's return , his mistake appearing to be fixing his spirituality in prayer , with his other evidences of its acceptation , to what he so much desir'd , to wit , the success of an outward endeavour , whereas if his utterance had been recorded , reflected upon , and compared with events , that even i begun to find from god in my self , and did discover to him , the mistake might have been prevented . in one of his letters he expresses himself thus : it is becoming me with much humble sobriety to speak as to any impression on my spirit , with respect to your business , though often i dare say i have had some special assurance from the lord of his gracious respect to you , so as i could not question , the evidence whereof was so full and clear , and of so great testimony ; yet to you hereof in the way of providence , and am at the furthest of persuasion , that such a breaking up of light shall occur , as shall be matter both of joy and farther establishment ; and if after such unusual and eminent evidences he has given of his respect and favour to you , beyond most in this day , would it be strange or grievous , if in so great a concern , he should take a new trial of your love and resignation to him , by giving it entirely up to his blessed disposal ? i know you have settled your reliance on his hand , in ordering the present matter , who has been your god , and the god of your youth hitherto . in another letter , his words were : you shall see the design of the lord in this affair , however dark it at present appear , with that evidence as shall tend to a higher establishment of you in his way and truth , and clear all former dark steps ; the greatest experiments of trust has been most obtain'd in the greatest extremities of his peoples case . in another letter his words were : tho' it is not easie to write at such a distance , yet i have confidence to say , that one day rarely passes without some serious remembrance of you . my last acquaintance with you has been amongst the most sweet remarks of my being in england , especially as to the blessed way of god round you , therein you have been a further strength to my faith ; i know not how that matter is with you , but i hope i may adventure to say , that if ever i knew converse with heaven here , i have often had , yea , in some special way , an answer of peace and assurance about the lord 's gracious design of grace for you , and of his further testifying the same to your soul : i hope you are gaining new ground of a nearer acquaintance with the way of the lord , by which you will find , that by the greatest tryals he takes of his followers here , he then designs the greater tryal of himself and his truth . now comparing the words of this saint , express'd , concerning the difficulty i was then under , to my own experience of divine providence round me , and to the workings of christ's spirit in me , since that time ; i cannot but confirm his sense and faith of prayer accepted , and witness its return to my self . by the very words of his letters , the current of his petitions , and seeming assurance , run upon god's witnessing his special favour to me in the way of providence , and that such breaking up of light should occur as might establish my faith in god , which blessed be his name , has been the real effect of god's disappointing my desire and endeavour after this outward thing ; yea , has been a mean in god's hand to discover his special love to my self , in affording me a better mercy in its room , and establishing me thereby in a trust to god as to all things else . besides , since these outward attempts , since those letters receiv'd , such marvellous occurrences of providence i have enjoyed , with such inward sensible workings of a divine spirit , informing and comforting my soul , and making progress in that rich grace of faith , and actual reliance upon god in all things , both as to soul and body , for conduct in the use of means , and events following , which makes out his prayer accepted , and that his assurance was firmly founded , his failure being the misapplying the prayer thus sweetly put up , to a return of what he desired , and not to the return exactly answering the utterance of his soul when christ's spirit breath'd upon his petitions to god , concerning the lord's gracious design , and testimony thereof to my soul , i have had wonderful establishment , no more amazing ; and assured to him in his actual strength to petition it , than to me in its enjoyment , by way of his prayers return'd . it is conceivable by none but those who are strict observers of god's ways , how freely words fly out of the mouth of a soul under a heavenly ravishing in prayer ; how familiarly they are express'd , and with what quiet of mind as to the return , that if the soul out of this frame would desire and do all that his own strength could afford , yet he shall not attain that height of free utterance , so heavenly a style , or so familiar and near an approach to god in prayer , as sometimes suddenly in the twinkling of an eye he shall be brought to , and that by the blowings afresh of christ's divine influences . i have my self , while under no other power than that of education , stood in a maze to hear ministers express communion with god in duties , the influences of christ's spirit , and the like , imagining these as words chosen to set off religion , and to make it the more amiable to souls , till experience discover'd the reality thereof ; and since the discovery thereof to my self , i have often with great concern of soul , heard christ's spirit mockt at , emanations and influences from him so ridiculed , that i could not but exercise compassion , comparing their words to my own thoughts while under the same circumstance of ignorance of experimental religion , and the inward power of christianity ; no less instruction being capable of illuminating such dark minds , than what is an emanation and influence of that spirit so revil'd and set at nought in their thoughts ; such a one , and the creature setting christ in his divine nature at nought , i place in the same categorical line . to this fifth experience , i subjoin the following instance of an undertaking , where the eyes , hands , and wishes of many were against me , and no probable hope of success in a rational way , but what i had from the marvellous frame of soul , and near access to god , concerning it , and like a miracle , the use of means obtain'd , and the desired end was brought forth . here i subjoin the experience of humble awe and fear , always attending the clearest heavenly frame and most satisfied quiet of mind i ever had concerning any one thing ; confidence looking to me too much ominous of somewhat of satan , and commonly proves a mean of security , and of less diligence in petitioning heaven , and depending upon god , than when the soul has an humble awe , going along with its erperience of god's approach to its soul. a sixth experience of god's spirit carrying forth the soul to petition , according to what god was to bestow , was not only by changing of the souls frame concerning any one event , but even by changing the verbal petitions in the change of circumstances in the same thing : as for instance ; at the first discovery of my inward change , my words in prayer for any undertaking would run upon its success , and hardly upon the use of means , to which the condescention of my heavenly father complied by numerous and continual returns of success , tho' my endeavours at my first acquaintance with , and observation of god's ways , were not so exact ; but upon further knowledge of his ways , and greater progress and reliance upon god for conduct to the use and right use of means , then my words were chang'd , running out in prayer after divine assistance in the performance of duty , resigning the issue to his will ; answerable to which , a more diligent watch over my self in the use of means , and the less anxiety concerning the event , appeared ; an experience greatly helping the soul against mistaking god or themselves , when his ways run not in the same stream towards them , their advancement in strength being gradual ; and many times according to the different steps of growth in grace , so god walks in different steps round them , requiring a constant observation of his ways , admiring their variety , and bringing forth suitable improvement of knowledge of god , love to him , and dependance upon him : how infinite therefore is the wisdom of our blessed god , who knows the various constitutions , and the things their thoughts are most fixt to , that his breathing divine influence thereupon may be his readier mean to bring them to a serious discovery of god and their selves thereby ! how infinite is the wisdom , love and tenderness of our blessed husband-man , in the gradual growth of all the young tender branches in his vineyard , and in training up his babes in the first knowledge of him , feeding the one with milk , and the other with meat , knowing well what each stand in need of , and can bear , either of his smiles , or correcting stripes , ordering each by degrees to the perfecting of grace in the soul , and making it mete for eternal glory ! the experience whereof helps the soul to answer the objection of some serious christians , but not exact observers , who will reply upon imparting a particular method of god with a soul by way of caution ; you must be careful not to depend upon that particular way god acts with you in , lest satan make it a temptation to unbelief and distrust of god , and your selves , when he shall please to walk in another road with your soul ; but general and strict observers find god's ways to be thus : that according to the infancy or manhood of the soul in christianity , or according to the different steps of advancing the soul towards this manhood , so god's ways to be various ; and according to his different ends , so his courses leading thereto usually to be different ; marvellous argument indeed of infinite wisdom , love and compassion in our great god! instruction enough to make us stand off from prescribing methods according to our inclinations or expectations , but instruction to keep our selves close in the observation of his ways , in continual prayer for a sight of his design , and the obtaining the establishment of faith , tho' the method of god be never so various with us . hereto relates my experience of god with my own soul , that according to the beginnings and progress of my faith of reliance , so god's method has varied ; for while in the beginning of this trust to god , i think i may say , that never a prayer spiritually perform'd , wanted its return immediately , and that exactly suitable to my words in prayer ; but upon further strength of this grace of reliance upon god , i have found the return of my prayer longer defer'd ; yea , sometimes to the last pinch of extremity , but still answerable to the frame of soul and words utter'd in prayer , when this frame and utterance were above my own strength thorough divine influence ; argument enough of divine wisdom adapting his various ways to the various circumstances of his childrens weakness and strength ; of divine love , establishing their trust to himself , and trying their reliance upon him , as a comfortable evidence of that strength of grace , and thereby to lead them to the sacrifice of continual praise , admiration and love to him . how different was christ's carriage to the leper , from his acting with the woman of canaan , whose faith far exceeded the other ? the leper , much weaker in faith , had the return of his prayer immediately ; but she , much stronger in faith , has the return greatly defer'd , with the intermixture of many trying passages of christ , with his own silence to her own petition , and with his calling her a dog , as if she were unworthy to be taken notice of , much less to receive of his children's food , mercies in answer to prayer : the lord knew her strength , and adapted his way of tryal thereto , which issued in honour to him , and evidence to her self of the greatness of her faith. when christ saw peter's faith as a rock to build his church upon , he then tells him of the sufferings to attend him , and all that would follow after christ , his faith being gradually brought up to such a strength , enabled him to bear this report , which perhaps in the beginning might have discouraged him to follow christ or his rules ; when therefore we are as moses , we may be kept six days on the mount before the answer of prayer comes , gen. c. 24. let us therefore admire god's wisdom and love , in first planting or further carrying on grace in the soul : let us be instructed , not to limit god to any one way in converting or further perfecting a gracious soul ; but let us keep in the use of all god's means , with the observation of his various ways of providence and spirit , established upon his divine word , and experience in our souls , that so we may be confirm'd in the depth , the length , and height of the love of god , not only by a faith wrought and kept in the soul , but by an evident sense thereof , experimentally felt , not yielding to that lazy excuse of the danger of fathoming him ; tho' we cannot find god out to perfection , yet we may comprehend much more of his ways than we do , to keep us in continual admiration and praise of his love , making our life the nearer to resemble the work of saints above , not suffering his ways to lie still in the depth without record thereof , or reflection thereupon ; a method which might greatly prevent the many fears that many gracious souls meet with in their way , and by which they dishonour god before the wicked , that by knowing their own wants , and god's method of supplying them , might be remedi'd . a sixth experience of the spirit of god's breathing upon the soul in prayer , and of its correspondency to the certain return thereof , was , that according to my morning's frame in giving up my self , so has my frame continued thorough the day , but most remarkably thus on a sabbath-day , wherein i have found that my frame in hearing a sermon has greatly answer'd to the frame of my morning 's private address to heaven , with that exactness , that i could never observe or set it upon record without great amazement : herein mistake me not , as if i passed my day without any other address , resting upon the comfortable experience of good frame in my morning's prayer ; but upon all occurrences throughout the day , my supplication has been repeated , my method being never to attempt any service , civil or spiritual , without address to god for conduct therein ; and when opportunity of set prayer is deny'd , the same spirituality in ejaculation , and that correspondent to return , is experienc'd , confirming the truth of god's acceptance of the spirit 's helping the soul to groans not to be utter'd , when the soul in meditation is under such a heavenly thoughtfulness to god as is impossible for it to utter . i could set down numerous instances of god's acceptance of prayer put up before entring into company , with freedom from quarrel or disquiet ; and when disquiet of any kind has accompanied me , i have found it at such a time when my soul has been out of frame , or my addresses to god before my entring the society has been neglected : who would not therefore advise me to rest upon god , and to petition him for all things , and to have all things conveyed to me , with a sight of his special providence in it , and as a return to prayer for it , that when my passage through this wilderness is at end , i may not enter unto an unknown god , who has been a father by his special conduct of providence , a husbandman by the workings of his divine spirit ; my alone friend to whom i have put up all my requests , and from whom i have receiv'd all the supplies of wants , and that in a way of communion with him ; neither to an unknown work , but that of which i have had some foretaste , in the use of observation , prayer solemn and ejaculatory , and meditation , admiring of god manifested , and praising his name for the experienc'd discovery of himself . a seventh experience of christ's spirit exciting to prayer , and interceding with us in prayer , with the certain correspondency thereof , by a return of that prayer thus perform'd to god , has been by putting words in my mouth , as well as spirituality in the frame of my mind , and that suddenly , unpremeditated , yea sometimes contrary to matter and words design'd . to clear this experience , i will give you amongst many instances , the following one concerning a friend's distraction in a fever , for whom my design was to petition god for his recovery , but was carried out in prayer , and that powerfully too , altogether for the return of their reason , without ever being able to ask one petition for the abatement and removal of their fever ; upon inquiry i found their distraction gone off , but the fever remaining the same , the return of their reason exactly answering the time of the supplication for it . another instance of this experience , was , concerning another friend , for whose h●alth i had design'd to petition god , but found my words in my address to god , strongly diverted from petition to praise , blessing his name for what he had done , and that without any foreknowledge of amendment , or probable reason to expect it , but what i had from this powerful , sudden , and undesign'd utterance in prayer . another instance of the same kind i very lately had concerning a friend's beloved and only child , for whom i found in my self great and amazing freedom of utterance , and that by way of praise , tho' my design was to petition god concerning it , having all humane probability to expect its death : after the experience of this utterance in prayer , i was kept in the dark till at least ten days , and then had the account of its recovery , yea , of its great amendment answerable to the time of the utterance of praising , being strictly curious in the observation of the circumstance of time , that none of these marvellous experiences might afford the least doubting in their enjoyment , but obtain a clear reception thereof , and produce the greater establishment therein in the soul. another instance of the seventh experience , was , concerning some with whom i have had to do in matters of concern , but at a distance from me , and without any other opportunity of hearing the proceedings or success of endeavours than by letter ; i have found , that tho' i have design'd before the coming in of the post , to supplicate for a good account ; yet have not been able to say any thing at all concerning the matter , answerable to which no letter has come , or other petitions and words concerning the matter has been spiritually darted up to heaven , than was design'd , correspondent to which , the account receiv'd has exactly answer'd the petitions , and utterance actually put forth , and not to them only design'd to be express'd in prayer . a ninth experience of certainty of access to god , and of his spirit 's breathing power on the soul to ask what he knew was to be return'd , has been concerning a design of three different endeavours at one time , and prayer for guidance , a mean made use of ; i have found all shadow of spiritual enlargement in prayer concerning it , strongly withheld , and so indeed has the least degree of successful endeavour ; but for the second , enlargement only once , suitable to which successful endeavour in one circumstance thereof , and at that very time did occur ; and for the third , such heavenliness of frame in petitioning not only once , but all along continued upon the soul , and so successful endeavour without one cloud , prov'd the issue : plainer expression i cannot well use , and instances i must forbear , left it occasion the discovery of my self . a tenth experience of the lord 's exciting and preparing to ask what he was in his good pleasure to return , was , that of his exciting and powerfully strengthening of my soul for a continued time to pray for self-abasement , when at the same time no outward temptation has been my motive thereto , though soon after has appeared some outward advancement , and correspondent to the divine wisdom and loving care of christ's spirit , enabling me to ask the exercise of humility , self-loathing has always accompanied such outward smiles ; yea , from observation of this experience , i have imagin'd a smiling providence eminent , from the frequency of this suit to the lord undesign'd , but greatly assisted to petition it . i have often experienced , that when my soul has not been thus carried out to petition lowness of mind , either before or in the enjoyment of outward advancement , that either security therein has fallen out afterward , imbittering my thoughts , or some circumstances in the thing enjoy'd that has imbittered its sweetness , or remov'd its satisfaction , nothing being more satisfactory to a christian soul , as the reception of an outward favour by special steps of providence ; argument of divine favour , accompanied with such strength of a divine spirit , as enables the soul to improve it , with the exercise of love , and reliance upon the bestower , and to keep the souls satisfaction therein in its true bounds , more upon the discovery of god's love thereby , than upon the thing it self enjoyed . as the experiences already laid before you relate to outward enjoyments , so now i shall give you some experiences respecting spiritual enjoyments , answerable to christ's spirit breathing influencing-strength to petition them . a first experience thereof , was , when spiritually carried out to ask for humility , previous to any spiritual improvement , as well as before any temporal enjoyment ; and when security , accompanied with the intermission of the means of grace , has followed any inward advancement , then has a cloudying of what was an inward comforting evidence to the soul , issued ; but when the soul has been carried forth to ask it before hand , or in the time , by way of return thereto , the soul's posture has been in the exercise of self-debasement , and exultation of , and dependance upon christ's spirit for producing such a marvellous change in the soul , without the least exalting thought of self . i remember that one day in conversation with that holy saint mentioned before , i express'd my self concern'd to know the reality of my grace ; to which he humbly reply'd , i have not had the least cloud as to my interest in heaven , but should rejoyce to experience that measure of confirming passages of god's special love , as i know you have enjoy'd , the effect whereof i found some quiet of mind ; but by the wise over-ruling hand of god , was follow'd with such cloudy darkness of mind , lest satan had excited self-exultation or sinful security , till in the following evening-prayer , god carrying me forth to bless his name for the evidences of his love , and to petition humillity in their enjoyment , the darkness disappear'd , and his discourse was bore home , with the alone effect of quiet of mind , love to , and reliance upon god , and that with humble thoughts of self . secondly , i have found , that previous to any victory over some particular sins , i have been help'd wonderfully to plead with god on this very account , in a most near and sensible approach to him , for conquest over sin , that scripture being at the time often and comfortable in my thoughts , nay more than conquerors through him that loved us ; answerable to which temptations to these , has occur'd sins , but victory of them has been my mercy , both as a return to the prayer christ's spirit helpt me to ask , and as an evidence of such , a change in my soul , as bespoke my interest in christ , by the evident supplies of his strength , enabling me to be victor of those sins that formerly i gave way to . thirdly , when god has been to afford me the evidence of great supply of strength , to suppress wandering thoughts in duties suddenly and powerfully for some time ; ardent desire and great spirituality in petitioning god has seiz'd me ; answerable to which , marvellous freedom from wandering thoughts has occur'd , and that in all the duties i have been exercised in . a remarkable instance of this experience , was , when at a certain time my petitions run out for strength to overcome wandring in duty , with full assistance of god's spirit to supplicate , and by a passage of providence establishing my comfort , though wandrings , prevail'd , and a mean of helping forward my victory therein . the passage of providence was thus ; being one sabbath-morning hinder'd from my ordinary place of hearing , and having an opportunity of hearing sermon in the afternoon , i found my desire with a const●aining force towards another place and minister , which was so strong , without any rational motives thereto , that i would not be hinder'd , though several difficulties occur'd in my way ; in the hearing of which sermon , my disposition was so spiritual , that my thoughts had full flight thither , and i in the exercise of low esteem of the earth , with all its allurements ; but which was the circumstance most remarkable , is a question a minister was desir'd to answer to , what should be done to help wandring thoughts in duties ? which was the very thing my mind was hurried withal then , the thing christ's spirit was helping me to petition strength against , and to which he was giving return with sensible supplies ; and with this passage of providence quieting my mind , and as a help to forward my endeavour and victory over it ; his word was , that it is a complaint common to all believers ; so long as there is a sense and concern for it , the christian is not overcome by it ; go therefore on , not only striving against it , but begging the lord's aid to vanquish it . fourthly , previous to a sensible change in my self as to watchfulness in conversation against reproaching of others suddenly and undesignedly ; and for some continued time my soul was carri'd powerfully to pray for strength to resist the temptations of reproaching others , either through the natural tendency thereto , the common example of others , or out of the tempting-design of self-applause , in the disparagement of others ; and answerable hereto marvellous strength of christ's spirit was afforded me , with special providences discovering this spiritual strength , accompanied with the bearing home upon my thoughts that of st. matthew , chap. 7. ver . 12. all things whatsoever you would that men should do unto you , do you even so with them ; that then i could not but observe my self , against my own corrupted inclination , and others example , preserv'd from this too natural and common vice even of lazy and professing christians , who by the actual remembrance of this very passage , might be an excellent means to preserve them from the malignant infection of reproaching others . fifthly , i experienc'd a wonderful strength to pray for a continued sense of god's all-seeing eye , as well in conversation , as in the performance of religious duties ; suitable to which , not only awful thoughts of his majesty approach'd in duties , preventing distraction therein , seiz'd me , but even a powerful awe of god affected me in common and private actions , always considering any circumstance in the action as might destroy god's accepting thereof ; especially as to acts of charity , wherein i have found such a watch over my self , as i could not have been satisfied without strict enquiry , whether unwillingliness was not in the action ? whether some desire of applause , or only pity and natural tenderness were not the motives of this charitable action ? and nothing then has been more pleasing , than to find , that a willingliness to obey god's command , on purpose to please him , in the compassionate relief of others , a chearfulness without the least intermixture of reluctancy ; a sincerity without the least desire of its being known , were the ingredients of the duty . i desire to witness the difficulty of thus performing actions , without great and actual influences of strength from above , the reception whereof is often obtain'd by that blessed means of solemn or ejaculatory prayer , wherein the spirit of christ intercedes for his people . the same spirit of prayer imprest upon me a sense of god's all-seeing eye , and that scripture was continually in my thoughts , of doing all things as unto the lord ; the constant remembrance whereof i have found greatly advancing that gospel-perfection of an unfeigned sincerity , both in converse with god in holy duties , and with one another in common actions and discourses . sixthly , i can tell you , that at another time i have been powerfully helpt to petition for the exercise of love to god ; and answerable to this , i have been helpt in prayer , and in worldly business , to draw forth kindlers of love to god from all sensible circumstances of my self and others , even from the poor in the streets , both as to their poverty and imperfections of body , blessing the lord , with sweet exercise of love to him ; yea , this grace of love to god has been excited from the observation of fulness and prosperity in some , but with great emptiness of the inward comfort of the experiencing christian's soul ; for sensual pleasures divert their thoughts from the observation and enjoyment of what is much more to be valued in their nature , and lasting in their duration . at this very time happening to be alone in a coach , remarking such kindlers of love , from circumstances of others appearing in the streets , suddenly and strongly this suggestion forc'd it self upon my mind : how was it , that god did show such special favour to me beyond others , yea , to make me differ so much from my self in former times ! with amazing thoughts of the change upon my soul ; and immediately that scripture over-awed me from corrupt rational arguing , or from satan's darkening or deviateing me from right conceptions of god and his ways ; i will have mercy on whom i will have mercy ; i will have compassion on whom i will have compassion ; from whence happened such quiet of mind , as has by the blessing of god still'd my thoughts perfectly as to that great point of election , which is the great effect of free unmerited mercy , and in the use of means brings the children of mercy safely to salvation . this warmly excited my love to god , having an evidence of my share in his electing mercy , by the inseparable effects of it , the work of grace begun in me , and preparing me for the heavenly glory . a seventh experience was , when altogether insensible of the growth of faith , and when the lord by a marvellous method was to establish it in my soul , even then i observ'd for some considerable time , that i was carried out in prayer and meditation with zealous affection , that the lord would turn my eye and trust from sensible things , to a trust and reliance upon god himself as to all outward things , and as to the inward advancement of h●liness , as a mean tending to future salvation ; answerable to which , god has discovered himself marvellously in the steps of outward providential dispensations , and by the inward workings of his spirit , as means of founding and establishing this grace of reliance in my soul , which i hope shall be increasing in the use of means , till faith obtain its perfect end , the fruition of god in glory . and tho' i hope i may say in humility , that my soul is raised above sensible things , to look to things unseen , and to set my esteem and reliance with comfort and satisfaction upon them , independently upon worldly things ; yet i am asham'd for the small growth of reliance in me , and that greater improvement therein has not been the fruit of the infinitely wise and condescending method of god's goodness in training me to live by faith in his promises and perfections . experience of god's method in training me to the first sense of reliance , with its further establishment and growth , and that exactly , as they are set down in record in my diary . the first experience leading me to observe god's following method with me , was that of carrying me forth in prayer , to petition establishment of faith in my soul ; which begun most remarkably after a fit of sickness , and has continued to be upon my mind in all my suits greater or lesser since that , and i hope will continue to the end of my militant warfare . a second experience leading me to reliance upon god , was by removing all dependance from these outward fabulous passages , reckoned as ominous of such and such certain events , which undoubtedly were at first the effect of ignorance of the true god amongst the heathen world , who notwithstanding the discoveries of god in his nature and providence by visible things , the effects of his power ; yet natural things keep first in their view , and had the preheminency of god in their minds and hearts . and though we enjoy the discovery of god in his word and providence so plainly , yet how do we retain the example in reducing those things to natural causes , that are to be appli'd to a divine agency , the true reason chance is so much in our ears , and general reliance upon god is so little powerful in many professing christians in our day . to establish this experience , god made use of the following three means , gradually each after other . the first was concerning one dangerously ill , whose sickness , in its nature , seem'd mortal , in the thoughts of physicians , and other assistants ; and was accompanied with such passages of dreams , and other things , that in the old time , ( and too much now in our time ) were reputed certain presages of death . in the interim , i thought with my self , that if a recovery should happen , nothing could be in those things fit to be depended upon , and therefore should no more regard them . and one day going thence in a coach alone , i found my self marvellously serious in my thoughts concerning it , and astonishing strength to ask this person 's recovery , and that god would make it a means to help forward for getting off such things , and the placing a trust on god in their room . answerable to my prayers , an unexpected recovery appear'd , changing my thoughts from relying upon such things , to a dependance upon god : but alas ! it is so inherent in our corrupted natures to look to , and to exalt self and natural things more than god or spiritual things , that there was a further need of god's powerful influence . a second means in god's hand to destroy observation of , and dependance upon such omens , was the breaking some measures observ'd in my common undertakings , and rested upon as presaging of such events to it , answerableness of the numerousness of undertakings in the latter part of a week , to those that fell out in the fore-part thereof , which was in observation unsuitable to example ; and though the observation of other omens be suitable to the too-much example of others yet altogether unwarranted by divine scripture , yea , threaten'd to be accompanied with evil , jonah 2. v. 8. they that observe lying vanities , forsake their own mercy . psal . 31.6 . i have hated them that regard lying vanities , but i trust in the lord. how agreeable is it to the infinite wisdom and mercy of god , to bring me from trusting any thing , as a blessed means of reliance upon god alone ! and therefore i have observ'd , that according as the first has been gradually cutting off , so the gradual growth of dependance upon god in all things , has sensibly sprung up ; and though the effect of this divine passage was a greater distrust of those vain things , yet god was not pleased to rest here , but to take a third means of advancing this blessed grace of reliance , and laying low this sinful esteem of natural causes , was a severe fit of s●ckness , accompanied from the first apprehension of it , to its perfect removal , with such providential steps as bespoke plainly a divine power without means , drawing my soul irresistibly to the observation of , and dependance upon him , at least with the use of means . one step whereof was , a fixt apprehension of a fit of sickness imminent , and that as a just punishment for my trust to omens of natural events which god by his merciful condescention turn'd about as a spiritual remedy to that reigning illness then too much in my soul. a second step was , an unexpressible nearness to god in fellowship with him , ravishing my soul at the time with that comfortable view , as it were , of heaven , and despising things below , that i could not have bore up if it had continued long , and that immediately before the first assault of my illness . a third was , the sensible withdrawing of this frame for some days , till near the danger of being delirious , and the use of such means as formerly had never been us'd towards me , on purpose for its prevention . a fourth was , that my soul was in a spiritual and heavenly frame , and carri'd forth with that amazing strength to pray for ease to my head , and preservation from deliriousness , with such an immediate return , that i think i may say my head was easy , and my judgment clear in a moment after this address ; and though without any rest for some days , yet i was as free in my head as ever to my own apprehension : this amaz'd me at the time , and gave occasion to lay aside the clyster and blisters which my worthy physicians had prescrib'd , telling my nurse , a godly woman , that the lord had done it . a fifth step of divine agency was , the powerful carrying forth of my soul in prayer after recovery , upon these two petitions which have continued to be expressed in all my addresses to heaven ever since that time , and have marvellously continued to be return'd since then . the petitions were , that the lord would advance a work of faith , and that perfectly in my soul ; and that i might discover immediateness of him in providences , and the inward working of his spirit : which were petitions unpremeditated , and undesign'd . and as it was divine strength exciting and enabling me to petition , so by influences of the same strength he has enabled me to hold on petitioning , and by sensible providences and operations of his spirit , he has eminently discover'd his divine hand , and my being under his special conduct . a sixth step was , a more se●sible advancement from trusting things commonly receiv'd ominous of future events , to an intire reliance upon himself . the searching into natural causes , with excluding a divine hand , is the occasion of our imagining our selves more knowing than we are , and of exalting nature with its effects , in the room of the creator , and his divine providence . a second experience of god's method of establishing and making to grow in this grace of reliance was , by removing reliance upon spiritual means made use of by others on my account , especially when it lessen'd my own diligence with god for the same thing . it is natural for us to overvalue nature , and natural things , and undervalue god and spiritual things ; the confirmation whereof i had in my self by an over-valuing of one who , i may say , was a great helper of my faith , and in the making up of whose crown i shall , i hope , be a member in that day of glory , to whom i would always run with any of my difficulties to acquaint him therewith , sometimes before my acquainting god therewith in prayer , and would endeavour to obtain his interest by his addresses to heaven concerning it , which when undertaken by him would faithfully be perform'd , and sympathizingly too , from personal affections ; and god's inclining me from my youth to observe him , which was a duty greatly assistant and comfortable . by reason of all which , i have had less anxiety concerning the matter , and probable hopes from his interest with god to obtain it , and have used less diligence my self with god upon my own account ; which derogated from god , upon whom my entire reliance should have been plac'd , and not to have given him some degrees of trust , that were the alone prerogative of god. the method of god to overcome this in my soul was , first , by the discovery of this holy soul's misapplying prayer to what he desir'd , and not to his utterance in prayer , and that in an affair on my account , of which you have already heard . secondly , by removing him from me at that time when god made him so blessed a help to my faith , i giving him more of affection and trust , than what was his due as god's instrument . and if these two had sufficiently overcome this failure , perhaps god had proceeded no farther ; but having the opportunity of letters to acquaint him with matters of difficulty , and to press his interest for me , i found this trust to him , and less diligence of my self hold on , and so god in his wise condescending care and love thirdly , removed him from the world , and that unexpectedly and surprizingly ; and whatever was the end of god concerning himself or others , this was plainly discover'd to my self by after-passages of god's outward providence and inward spirit attending my life , that my regard was too high to this instrument , and his prevalency with god , and dishonourable to god ; therefore to rectify my error , the lord was pleas'd by his death at the same time to recall me from trusting in creatures , but only to rely upon himself in the use of his ordinary means prescrib'd in his word . this may be caution to all hearers to give the ministers their due place , neither overvaluing some , nor undervaluing others , but valuing and admiring god's free-grace the more , that by any means is made effectual to establish and increase grace in the soul. the departure of this blessed saint , was made a powerful means of conviction of my failure , and that as a leading-step towards higher trust to god , with that sweet fellowship with him , that at the time , and often since , to obtain such an enjoyment , i could willingly accept of such another stroke , though it was very afflicting to my soul to be deprived of my alone spiritual friend on earth , and the greatest helper of my soul ; but i am now instructed to say of god , my chosen happiness , whom have i in heaven but thee , and there is none upon earth i desire besides thee . a third experience of god's method of removing reliance upon any thing , to establish and advance dependance upon himself , was , by turning natural causes out of their course of producing their natural and former experienced effects , to the production and events seemingly unnatural , and formerly unexperienc'd . thus eminently it has fallen out , when the intermixture of serious and heavenly prayer has been neglected , from the certain expectation of a desired effect , as the natural issue of such a cause made use of , and a mean formerly experienced . many instances of this experience i could produce , when in undertaking a matter of great concern , by reason of using as a means to effectuate the matter naturally tending thereto , and often tried , as productive of it ; i have had less solicitude , and made seldom approach to god by prayer for conduct in the use of means , and for a divine blessing upon the issue ; and instead of the natural and common effect , unsuccessfulness has follow'd endeavours ; yet when god has chang'd this laziness , and secure frame of soul , to a more spiritual addressing god by prayer , in conjunction with means , that then the next attempt to use the same means , has been accompanied with such success as was suitable to its natural and experienc'd tendency . this clearly convinces of the uncertainty of the most probable events in the use of the most promising means , without a divine blessing accompanying ; and therefore instructing the necessity and advantage of address to god , in conjunction with other means to make our endeavours successful . an experience fixing and advancing within my self resolution of addressing god concerning all things , and a dependance upon him for the issue of all things , whatever seeming certainty appear without this in the use of means ; and though many great events have been brought forth in the use of natural means , without so much perhaps as once petitioning heaven , as many successful undertakings of the wicked do witness ; yet this is no opposition to the present experience : the wicked enjoying all things in a common line of providence ; the children of god in a line of special conduct , love and favour , by special passages of providence , and in a way of return to prayers . this experience reproves trusting to any natural agent , but in subordination to a divine power , which is a proposition that in conversation we find seldom opposed , though little verified in the actions of some , who , with lifted-up-eyes , and outward seriousness , will say , the lord give a blessing to means ; when , at the same time , they never put up a serious prayer to god afterward concerning the same matter ; or who , in pinchings only of extremity , when natural things fail , or they are uncapable of smothering the convictions of conscience , are forc'd to cry out , ( lord have mercy upon me . ) this is also little verified in the actions of some professors , who looking so much to natural causes , or to fortune or fate , lessen that trust and dependance they ought to have upon a divine over-ruling power in all things , and hinder themselves from addressing god for his conduct in the right use of means , or bringing about their desired end ; and especially if they are under god's special and divine conduct , and enter'd into the number of his children . a fourth method of god discovering his hand in all things , and leading me to a dependance upon him for all things , was , by disappointing expectations , when founded upon seeming , sure , and probable grounds , especially if trusted to with a pleasedness and rejoicing in the expectation , but without ever supplicating the lord's conduct to bring it about . it is true the psalmist's advice is , to be anxiously careful for nothing ; not by idleness , or by using means diligently with a trusting thereto , but by making our addresses known to god by prayer when this is restrain'd , no wonder anxiety of mind , and toil of body meet god's children's endeavours , yea , disappointments follow their most desired and probable expectations . i hope i may faithfully witness it as truth , that i was never help'd in a heavenly ravishing frame of mind , to petition god concerning any one event , with resignation to his will , and full quiet of mind , whatever discouragement seem'd in obtaining the matter , but a gracious return followed . yea , the most hopeful design , without this means of supplicating god concerning it , has ever been accompani'd to me with a visible disappointment . many instances i could adduce , were it not that i am to be unkown . sometimes for many months together , every day , in one instance or another , this experience has been brought to my observation ; and if the observation of god's method in removing trust from any thing , and planting a reliance upon himself , with the visible and blessed effects brought forth thereby in my own soul ; if the reflection thereupon had not establish'd my faith , i should have often been flying out with repinings at god's disappointing my diligent use of means , commonly leading to such ends : but discovering god's design , yea , infinite love , in my own disappointments , and my meditations thereupon were thus ; did the lord strengthen me eminently after my fit of sickness , and continually in most , if not all my addresses to heaven since that time , to ask for advance of this reliance ? and has the lord return'd this petition by sensible reliance upon himself , never formerly acquainted with , and that in a mysterious conduct of outward providence ; shall i therefore bring forth this ill improvement , of not working with god , or of trusting god only in the enjoyments of smiling favours , when difficulties sensibly have tended to the increasing my dependance upon god ; or trust god only when other things are of no use , or when means producing such events , naturally or probably turn their course , and prove ineffectual ? no , that should be no less than height of ingratitude ; and what my loving god has prevented by his spirit 's accompanying his method of special outward providence , and therefore have great reason to walk in a road of constant dependance upon him , crying out ; oh , the height and depth of the love of god , in first designing me such a mercy of reliance , in bringing it about , and that in a method of outward providence , evidencing it sensibly to my self , as well as really working it in the soul by his spirit going along with his outward providences , and in preserving this reliance , notwithstanding the soul's unwillingness , when duty and interest went hand in hand at the same time . this very experience is enough to answer all the ignorant cavils of the irreligious , and the doubtings of some christians , who with the psalmist are perplext how to understand rightly the inequality of divine providence towards the prophane and the gracious christian ; the first abounding in worldly pleasure , while the other appears under crossing afflicting providences : the private christian's inward observ'd experience of god's method with himself , affords knowledge of god and his ways , and strength to resist corrupt and satanical suggestions , and peace and comfort even in the enjoyment of outward disappointments , when their friends are in concern on their very account , or others in their circumstances ready to stagger as to god's favour to them ; and that by reason of these things which appear to the observing christian , the greatest tokens of divine special love : for the better understanding of this , i would have you consider ; first , that a christian renewed from original corruption to grace , is received under a special conduct of god's providence without , as well as his spirit within , and that greatly different from the common providence that attend the wicked of the earth , psal . 4.3 . but know that the lord has set apart him that is godly for himself ; exod. 11.7 . the outward providence of god was so special towards the children of israel , that the very dogs were not to bark at them ; besides , to be witness to three or four private christians imparting god's special conduct remarkt round each one of themselves , one would think that the narrative of each argued so much of speciality , as if each had been the alone beloved child of god , about whom he had spent his special loving care ; whereas those round whom is the alone conduct of common providence , they can reach no higher than the general power of a great and merciful god , as creator and preserver of all things , but not as their god and father , or their providences attending them as the fruits of their peculiar interest in him through christ , and as heirs of his kingdom , enjoying the earnest thereof , in the special outward providences and inward workings of a divine spirit attending their life . great loss therefore , that christian incurs , who tho' under the special conduct of outward providence , yet wants the sense thereof , unless in remarkable instances of it ; and that for want of a general observation of all the steps of god's ways with himself , from his first conversion to a full establishment in all the graces of god's spirit . a christian that has been observant of god's outward and inward conduct , not only witnesses a speciality of providence regarding god's own children , but he will patiently bear afflicting dispensations , that are designed to make him sensible of his neglect of god's dealings with him , and of his neglect or careless performance of particular duties , and may change his nature from secure , cold , and lazy , to spiritual , heavenly and zealous ; and to make him more watchful and diligent in the resisting temptations , and mortifying corruptions , and in the exercise of every grace that may preserve him from the power of the tempter . a christian under the same special conduct of god's care , but without the strict observation of it in all the steps of god's providence , has neither the knowledge nor the strength that the observing christian has convey'd to his soul , as the true effects of so desirable a duty ; but is ready to droop in his spirit when afflicted , not knowing god's design in particular , tho' relying on that blessed word , that all things work together for good to them that love god ; yet missing god's particular design in the present want of his soul , the present mercy thereby to be bestowed , he becomes in danger of satan's tempting him to despondency , of a melancholly carriage in religion , and of passing his pilgrimage state under clouds . secondly , that since god's own children are under the special conduct of providence , then they alone must best judge of god's wise procedure , and witness for god , that what the carnal world is apt to charge against god upon the account of the present afflictions of his children , is from ignorance : for afflictions are the certain evidences of his wisdom and love , as a father and a physician , to purge them from sin , to make them more holy and heavenly on earth , and to make them more prepared to reign with him above . tho' those who are only led by sense , see not good in afflictions , yet sincere believers , who from constant observation , and by the help of a divine spirit , have improved afflictions , they are ready to comply with god's end so soon as it appears , and earnestly pray for , and rejoyce in the hope of a blessed issue . if christians were serious in searching out their sins before , or in the time of afflictions , and how defective they are in the exercise of the graces of the spirit , they would be assured , not only from divine revelation , but from their happy experiences of god's mercy in all ; that the peaceable fruit of righteousness will outweigh all their sufferings and sorrows . a fifth method of god to advance reliance upon himself , was , by immediate specialty of a divine hand in passages of providence , in laying matters of great success in my way , and that in the following instances . first , by bringing them about , without the operation of second causes commonly made use of , having in many instances experienced such things laid in my way , wherein i have hardly been able to discover any thing else , besides the hand of god bringing them forth . secondly , by ordering my real enemies as instruments of benefits to me in their actings , though undesignedly by them . thirdly , by ordering such numerous successful designs with freedom from outward toil , that i enjoyed a great opportunity to observe and meditate upon the lord's way thus with me , and to set it upon strict record for after-reflection , and comparing it with his preceding and following methods , and the improvement thereby brought forth in my own soul. fourthly , by divine excitement of some to be assistant in such providential matters laid in my way . fifthly , by ordering success to all such undertakings , accompanied with such immediateness of providence . a sixth method to advance dependance upon god , and to keep means ( too much relied on ) in the due place , was by suffering by one step of providence or other , friends to my outward concerns ( of whose friendship and service i had eminent experience ) to be turn'd and fixt to the interest of others , which i must confess , seem'd at first appearance dark and cloudy , and continued thus to be , till by perusual of my record , i came to know the state of my soul i was then under , the work of god he was sensibly advancing , the particular design of god at the time , ( from comparing his ways , and the improvement brought forth thereby ) and the suitableness of such a method of providence to bring it forth , even an entire reliance upon himself for all events . in which experience i had this sweet passage to observe , that as god in his returns to prayer , suited their speediness or greater delays to the weakness and strength of faith , so herein did the lord compassionately suit his ways to the weakness of my reliance in him ; for least such an experience should overwhelm my weak faith , the lord immediately gave success to my endeavours , with the same ease of mind , and freedom from toil of body , as when under the advantage of the interest of such friends and visible means , with that special providence , that i have often stood in amazement , and have been ravished with the observation of what strange passages of providence has every day fallen out to continue such successful endeavours ; yea , i may say , greater then when under the opportunity of such instruments . a seventh experience , was , by permitting the loss of some undertakings , that were probable to be greatly advantageous , without the least deficiency on my part as instrumental therein : this at first seem'd afflicting , till the discovery of the unsuccessfulness of others concerned , with great disparagement of character appeared , which then made me rejoyce in god's divine conduct , and see great love in the disappointment , with the feeling of inward peace , that i had no ways contributed to the unsuccessfulness of the affair , moving me to lay all my concerns at god's footstool , leaving events , pleasing or ungrateful , to divine disposal , i keeping serious with god for the faithful discharge of duty . the eighth experience of god's method to suppress reliance on any thing besides himself , was , by the lord's way of vindicating me from undeserv'd reproach , either by immediate clearing up of innocency and the falshood of reproach , and so cutting it off at first ; or by hindering it , tho' continued , from injuring my name , by making impressions upon others , or by giving me opportunity by some failure of theirs , to asperse them truly , to their great loss and discouragement , and so stopping of their rage through fear . one eminent instance of this experience i 'll give you , concerning one , who from no other foundation that i ever could judge of , but that of malice , greatly disparaged my name , yea , continued therein , notwithstanding of my dutiful imparting the thing to themselves , with a true vindication of my self , till by a marvellous passage of divine providence , an eminent opportunity of reproaching them was laid in my way , and that by the knowledge of her failure in a great and weighty concern , capable of ruining them , and freeing my self from their further rage ; but tho' there was a struggle between revenge and forbearance to asperse them , yet blessed be the lord his grace was victorious over corrupt nature , and instead of reproaching , i only endeavoured the making of themselves sensible of their faults , trusting god , who had laid such an occasion in my way , to stop the current of their malice , and had preserv'd me from the guilt of pursuing revenge : that their reproaching , at least , with impression upon others , should cease ; which was clearly verified by after experience , wherein i have fully seen their incapacity of injuring me that way ; and therefore one instance i hope of the exercise of grace in my self , and of this experience being an excellent mean to advance reliance upon god in all such cases . another special instance of this experience is , concerning a reproach against me , with some great probability of guilt when rehears'd by the reproacher : i must own my not meriting the reproach , was from the restraining grace of god , i being at the time of the occasion of the reproach , under no other power sensible to my self than that of education ; but if at the time of being reproached , i am helpt in a heavenly posture of soul to lay it before god , and find carefulness and anxiety laid aside , in correspondency to this frame , appears a divine providence restraining the enemies from reproaching , or if continued its insufficiency of injuring me , though it be greatly their design , and that with a unwearied diligence . in this instance i have two circumstances to lay before you , greatly remarkable and marvellous , discovering the sutableness of heavenliness in prayer to its return ; and of the providential method of god to train me higher in the exercise of reliance upon himself . one of which circumstances is , that at the time when god was building this faith , then a violent assault was made use of as a mean of strengthning and enlarging the degrees of reliance , and trust in god , with prayer for all my concerns ; and that in the following method , the assault of reproaching continuing as furious as false in all its reported circumstances , did seemingly tend not only to disparagement of name , but to danger of law-suits , the hindrance whereof could by no other means be procur'd , than the presence of one who had been for some considerable time out of the kingdom , and in no likelihood of returning without great intreaty , pains , and charge : but at the time when this reproacher was at the height of their pursuit by reproach , and design of law against me , the inward posture of my soul was spiritual in prayer concerning it , and in meditation upon it ; and at that very time i had an account by letter , that the person whose presence was requisite for my vindication , was surprisingly call'd to this place upon a providential occasion , he knowing nothing thereof till some hours before , and altogether ignorant of my circumstances , or of the desire i had to have him here . by this only circumstance i had opportunity of allaying the reproach , and of perfectly preventing any law-suit against me . tho' i cannot fully stop the fury of a malicious tongue , yet i cannot express my self concerning its continuance , without praising the infinite love of a divine being in it , and the great improvement by it ; finding that often a cold , lazy frame of soul , and the renewing of this reproach meet together , and that the immediate effect of the latter , is mostly a change from this lazy frame , to a spiritual heavenly posture of soul with the enjoyment of sweet fellowship with god in prayer concerning it , greatly helping me from anxiety and disquiet under it , with a design and endeavour to comply with the blessed end of god in it . another circumstance greatly remarkable in this instance , has been , that without any other mean of endeavour to defend my self by reproaching again , or the like , but purely by the laying it before the throne of god , the repeated reproach has either been still , or frustrated ; which at first occasion'd some doubtings in my thoughts , whether i should not by going to this or the other , clear my self , and not presumptuously expect deliverance without means ; but finding my vindication to themselves of no effect , and my vindication of my self to others would occasion aspersions upon them , i was still , and used the means of prayer , and was careful of not giving them further occasion to reproach , and found greatest success , and dare recommend it to the practice of others ; not only from my own experience , but from the psalmist's , who in psal . 38. v. 13. expresses himself thus , i as a deaf man , heard not ; and as a dumb man , opened not my mouth : no doubt but he could have us'd reasonable arguments to prove his innocency , but in v. 15. he hoped in the lord : in like manner when i have been enabled by prayer with great exercise of faith therein , to lay the case at god's foot ; and trustingly to hope in him ; i have found all power of the reproach gone off . i desire therefore what time i am afraid , to trust in the lord ; and this very experience has been a blessed mean to bring forth this desire in my soul , psal . 56. v. 9. when i cry to thee , in a believing heavenly posture , then my enemies shall draw back : when god strengthens a soul by his divine spirit under reproaches , to cry unto him ; either the reproachers will cease , or their reproaches will be without effect , or recoil upon themselves . to this experience i subjoin the following observation , that upon hearing a reproach , and seriously reflecting upon my self , i have often found it as a just punishment , and an immediate return to sin of my own , either of reproaching the same person with the same or another sort of reproach , or some body else , by such a kind of reproach ; and so a sense of my own fault , with a discovery of love from god therein , and a watch over my self unto prayer , and against reproaching , by this very reflection has been brought forth , accepting the reproach , as shimei's was taken , god bad him . a ninth experience of advancing faith was , by the great , sudden , and unexpected supplies that have come in suitable to wants , and to my firm dependance upon god , through former experience of his ways . i have found that though supplies has been deferr'd for some considerable time , yea , even to the very last moment , yet they have come in so seasonably to my need , that god in his method of bestowing them , has taken trial of the strength of my dependance upon him , and so has afforded me a comfortable evidence of that grace , and given a discovery of the immediateness of his hand in bringing them about , as well as producing thereby a trust on himself ; sometimes i have found supplies deferr'd for a long time , that if former experience of god's way of trying my faith , and further establishing it thereby , had not preserv'd in me a divine strength , i should have been ready to droop ; but even then such a true reliance upon god , in the time of long delay , i have followed always with such numerous successful passages , as afforded more than if providence had walk'd in its usual course ; when therefore by such steps and supplies following a true reliance under those delays has occurred afterward , how ungrateful had it been not to regard god in the thing , or not observ'd his ways , with the improvement of a reliance upon him ? i have observ'd , that so soon as observation of god's way , and settlement of faith in himself thereby was brought forth , that then the lord's method has varied with me both as to time and things ; appearing in a time , and in a matter and way unexpected , and all on purpose to advance my dependance upon god at all times , and in all sorts of concerns . a tenth experience of advancing reliance upon god was , by his making outward , diligent , lawful , and commendable endeavours altogether unsuccessful , till he had founded it , and gradually advanced this dependance upon himself ; the obtaining undertakings and success therein , having been kept in a constant stream of special providence , so that when any undertaking thorough my own interest has been near , it either has not occurred , or most commonly proved unsuccessful ; and undertakings have been never more frequently successful , than when most remote from common methods of obtaining them , and i have been most near to god in prayer concerning them . i think i may say , i never found my self without this encouragement of successful undertakings , but my frame of soul has been dead , cold and lifeless , and my intermissions from heavenliness of frame visible ; and i have never found my self in continued fellowship with god in prayer and meditation , but numerous undertakings have fallen in my way , and that with marvellous success , unless unsuccessfulness was necessary for one good end or other , plainly appearing in the circumstances of god's providential conduct therein , sometimes for the discovery or punishment of one failure or other in my self , all which have abundantly laid open to my view the immediateness of god's hand in all things here below , the great advantage of interest in his special conduct , and by the help of christ's spirit rais'd an ardent desire of trusting god in all my designs , even when most diligent in the use of means . an eleventh experience of god's design and method to advance faith of reliance was , by the visible effects of these very experiences , establishing my eye and thoughts upon god , either in respect of strength to act duty as pleasing to himself , or in respect of special providence bringing all things unto my hand , that nothing has made the mercy relish more with me , than that circumstance of specialness of a divine hand in bringing it about ; yea , i may say , that the most comfortable favour on this earth has nothing of solid sweetness in it , without a discovery of favour from heaven therein : and that the most afflicting disappointment and disturbing evil wherein the design of god's love has appear'd in his providential order of it , has been more acceptable to my soul than an outward blessing , wherein special love has not been so clearly discoverable . the method of god's advancing reliance , has been by sometimes delaying the answer of prayer , and with-holding its return longer than usual , ( though there has been evidence of its acceptance in heaven ) and that sometimes to the last extremity of a matter concern'd . an eminent instance whereof was , concerning an affair , where acting or not acting in it , carri'd along the danger of great disgrace and disadvantage ; and determining with my self not to act , was by an irresistible passage of providence constrain'd to move in the matter , which at first seem'd to damp my hopes that my prayer concerning it was accepted ; but the return exactly suited my frame and desires exprest in prayer , though its discovery was so long defer'd , even till upon the very brink of acting , and then providentially effected other ways ; a passage which at the time ravish'd me with astonishment . an instance instructive not to limit god to time or desire , but to commend our case to god as our father , intirely to depend on himself for the event in his own method and time , with a diligent acting duty on our part , and then the blessing will be the sweeter and more remarkable ; yea , with great honour to god , by such an actual exercise of reliance upon himself . a twelfth experience of god's method to establish my dependance upon him , has been by laying in my way outward vexations , for the bringing of me in to a serious spiritual frame of soul , the experience whereof seems as it were naturally to prevent murmuring at disquiets , and to keep me often upon my knees with heavenliness of thought , and in the exercise of trust to god , who discovers in afflicting providences great love in their effects , of changing the soul's posture , and making them a mean of preserving dependance brought forth in the soul. a thirteenth experience of god's method to continue and heighten dependance upon himself was , by giving great raisedness of frame of mind , and high exercise thereof in prayer , as a forerunner of some disquiet , that from this experience , anxiety and despondency under it might be prevented ; and i , notwithstanding thereof , kept on in reliance upon god , who , in condescending favour , gave such sweet strengthning allowance as might hold out in the ensuing providence , and that against the rising of sin within , and the force of temptations without . and here i subjoin an instance of the inefficacy of the latter , when one day i in sweet communion with god in prayer , and at the time of enjoyment , under the actual sense of some disquiet , ( having observ'd in the method of god , that a sense of disquiet , and fellowship with god at the same time , have met together , as a forerunner of some affliction that would happen ; ) so soon as i was off my knees , to walk up and down in my chamber , as soon , like lightning ▪ satan threw this suggestion upon me , that i had better be without these enjoyments , than have the disquiets that follow them . my fellowship with god in prayer , was too strong at that time to receive any impression of that kind , and , blessed be his name , the suggestion was so bare faced , and clearly diabolical , that i was immediately strengthened to repel it as a trifle . the effects of which experience were , first , a further establishment in the truth of that scripture , all things work together for good to them that love god. secondly , a continued hope in his mercy , which since that time has been greatly establish'd by the enjoyment of the psalmist's words as certain truth , the lord delights in them that fear him , and in them that hope in his mercy : that , methinks , all my arguments with god are bound up in this one , of the greatness of his mercy in christ , the observation of special favour in all smiling and frowning passages of providence , the advancement of reliance upon god in all things , brought forth by god's divine spirit , in the use of that mean of observation , has further establish'd and fix'd my hope upon his mercy in christ , and that for other changes within , and future happiness hereafter . a fourteenth experience of god's method of training me into dependance upon himself , was from the observation of god's way of freeing my thoughts from concern under disquiets , and carrying my concern off from the thing disquieting , to a search and desire after enjoyment of god in prayer put up for the disquiets , which is the alone gift of christ's spirit ; the promise of divine scripture , and my alone comfort under disquiet . this is to me the evidence of my petitions being accepted , and the token of special guidance from heaven throughout the disquiet ; in confirming the truth of which experience the scripture is plain , charging us to be careful for nothing , but by supplication to make our request to god ; and when by the intercession of a divine spirit we are enabled to make our request , the experiencing christian can truly say , that anxiety is taken off , and full exercise of reliance upon god is in its room , both for conduct to the soul throughout the disquiet , and for the removing of it in his own time and way ; if god's method herein was more observ'd , there would be less trust on outward helps , and more reliance upon god in prayer , join'd with the due use of means , and would by a blessing attending them , be convincing to the men of this world , who are led by sense , and disbelieve the prerogative-power of god's providence in all things . a fifteenth experience of god's method of advancing my reliance , has been by fixing my desire , delight and longing after spirituality of frame , with all , and every one of the most comforting outward mercies of the present life , in the desires of the best of outward blessings , i find an unexpressible fixedness of thought upon these two things : one is , that it may be convey'd by providences , arguing speciality of love ; another is , that this conveyance may be a means of heightning reliance upon god , and raising me to more sweet and intimate communion with him : and i hope , i may with some humble awe say , that my eye is so much upon god's hand in bringing about , and upon communion with god , in the enjoyment of all things on earth , that the more i see , and enjoy of the outward pleasures of this life , the more they are undervalued by me , and the more i am afraid of them , by reason of the temptations attending them to the breaking off of heavenliness of frame , which is the true inward comfort of the soul of an experiencing christian : this very experience has made me sensible of the following things . first , that the best of them ( of which i have not wanted some taste ) afford not that solid abounding sweet satisfaction , as i do really experience in heavenliness of frame , and therefore do exercise great pity towards them who know nothing of fellowship with god in the frame of their minds , or in the performance of duties ; i don't much wonder at their prizing the comforts of this earth , counting all things else as nothing or imaginary , never having experienced the reality of spiritual things ; and no wonder therefore they dip themselves as much as possible in these things that afford present , sensual , and vanishing comfort , rather than by a serious application of themselves to god in the use of divine ordinances , which while they are unregenerate , can afford no solid ravishing comfort ; they being as i was while only under the power of education , nicodemus-like , amazed at the litteral meaning , how christians could talk with god , and enjoy communion with an invisible god , it being impossible by the greatest reach of the most ingenious fancy , to apprehend the state of the soul with its ravishing sweetness , when in fellowship with god ; and though i have made use of these words of spirituality , and heavenliness of frame , to explicate fellowship with god , my design is not thereby to set it forth with words , that may make it sensible to unexperiencing souls , these words being understood and felt only by real believers ; it is enough that to you of the unregenerate rank , i can seal and give testimony to the truth and reality thereof , from my certain experience ; and can lay before you the means god was pleased to make use of to bring me to the sensible enjoyment thereof : and if your longing desire to experience it , prompt you not to the use of these means , by which you may obtain it , then in the day of judgment you cannot but expect your accusation to run thus : light came into the world , but you chus'd rather to walk in darkness , according to your carnal conceits of divine things , and not in the use of sacred means , as others have done to attain a clear comfortable experimental knowledge thereof ; which you may easily do , considering the great condescending encouragement god gives to the smallest sparks of sincere desires , and serious endeavours ; he will by the spirit of grace assist you , and reveal the secret of his love to your souls , and bring you into his marvellous light. and as the case of the prophane , and of these only under the power of education , fills me with pity , so lazy christians are greatly to be threatned , who know the reality of fellowship with heaven , but instead of keeping themselves in the comfortable and continual enjoyment thereof , and thereby to witness its truth , in conversation with others , by their involving themselves in the full stream of the pleasures of this earth , they hinder their delightful and constant enjoyment of god , and give occasion to others , to believe that ravishing comfort of fellowship with god , is meerly a notion , and make their own lives upon the assault of afflictions , yea their dyings too , less comfortable , and thereby disparage the truth of the gospel : it may afford you an awful reflection ; o lazy christians ! who by your great outward enjoyments should be more excited to maintain communion with god , who is the fountain of felicity , and to testify that his favour is better than life and all the fruitions of it ; but you content your selves with hasty or drowsy performance of religious duties morning and evening , without the exercise of those graces and affections which are the life of them : and by a careless conversation in the world , the impression of divine things are soon worn out , and dye in the diversion of the soul from god , by the free fruition of temporal things , which are to be so temperately used , that we may enjoy god. when the world is the idol of mens heads and hearts , it dethrones god , and deprives them of the comforts of his love and presence . secondly , my fifteenth experience has made me sensible , that the comfort of outward things , is more in the expectation than in the possession ; whereas spiritual comfort is much sweeter in the enjoyment , than it is for any humane creature possible to imagine , unless experienc'd in the soul. my own apprehension , and account of a spiritual frame is this ; that when i am in it , my mind is clear , free of clouds , or concern of any kind , though in the midst of trouble , unless it be lest i should not continue in a holy frame . while under the alone power of education , i have often suggested to my self , o that i were in such a circumstance , my state should be happy ! but when by the providence of god i had arriv'd to that circumstance , i found no addition of comfort by it ; and to speak more plainly , my great expectation was confuted by experience ; for either i tasted no happiness in what was so earnestly desir'd , or the pleasure was imbitter'd to me by unexpected troubles mixed with it ; i now am well contented in a state without abounding or wanting , relying intirely upon god for all things necessary for my wants . thirdly , this experience has made me sensible of this certain frame in my self ; that the more of outward comforts i enjoy , the more i undervalue them , and in the greater esteem i find fellowship with god , and that the evidence of special love from god by the enjoyments , is in my esteem far more valuable than the most precious or most desireable things that can be obtain'd in this life . in the enjoyments of the world , i neither find present satisfaction , nor the sweetness in the after-reflection that is in spiritual enjoyments ; but what brings honey , has a sting that vexes more than there is sweetness in it : this serious christians know by experience . but carnalists , whose consciences are sear'd , and whose experience never reach further than outward comforts , nothing can sting them but sensible things ; as illness after drinking , rottenness after whoring , and the like , affecting their body . it is otherwise in spiritual fellowship with god ; it relishes sweetly at the present , and in the reflection upon it an evidence to the soul of union to christ ; for altho' the degree of joy does not continue , yet the reality of union abides , and the new breathings of christ's spirit in his ordinances revives the joy. friendship , that rational and most comfortable blessing in humane society , is not now so common on the earth ; when sin abounds , the love of many waxeth cold ; and where it is , it affords one of the most solid satisfactions on earth ; but it is not compleat , wanting much at the same time it is enjoyed ; neither is it durable , but upon a trifle chang'd , and former friendship made fuel to kindle and keep burning everlasting hatred and malice . a sixteenth experience of god's method to train me into reliance upon himself , has been , by disappointing me of one favour greatly desired and expected , on purpose to introduce a greater . the lord has often issued forth a marvellous mercy out of the bosom of a disappointing-providence ; and could the effect of this experience be otherwise than to trust god for all events attending my life , however bad they lookt at the present , leaving them to his will ; that so , if a disappointment occur'd , i might not immediately repine , but by patience , through former experience and prayer , wait without disquiet till the divine providence has sweetly ordered that disappointment to be for my greater good . i could instance in this experience , a matter of greatest worldly concern , where disappointment has fallen out contrary to desire and probable expectation , from whence has issued a providence at first appearance not so desireable or pleasing , but a mercy far beyond what i now know the other would have been , and has some comfortable circumstances in it not so common in such a matter . one instance greatly advancing reliance upon god , and confirming what has been formerly laid down , of a certain correspondency between christ's spirit helping the soul to ask in prayer , and the lord 's returning it , was , that my frame in prayer was my great support , while under no other view than that of a disappointment . who would not in the enjoyment of such eminent experiences , leave all things to heaven's conduct , and by entire dependance thereupon , with continued prayer to be interested therein , spend a whole life through this earth , and that with greater success to outward affairs , less anxiety of mind concerning them , or toil of body to obtain them , and much more sweetness , than when brought about , and no other agent seen therein , but outward endeavour of our selves , strength of friends , or the like , upon whom our trust was wholly fixed ? seventeenthly , to advance an entire general dependance upon god , he has marvellously discovered immediateness of his hand in matters of very small moment , and that both as a return to prayer concerning them , and as a token of special favour in them ; and tho' they have been such things as are reputed small , yet they have been accompanied with as immediateness of providence , as clear a discovery of divine love , as in weighty concerns , designing thereby to bring me into a dependance upon him for all things , the meanest not being excluded from the compass of his providence . many instances of this experience i could bring forth in respect of my going from one place to another ; of servants coming to , and going from me ; yea , reaching even to irrational creatures , that i have made use of : i have had experience , that according to my strength in petitioning divine favour concerning them , and according to the time of neglecting , or beginning and continuing this seriousness , so successfulness or unsuccessfulness has occurr'd . at this very time of god's training me into a dependance upon himself , a powerful bearing home of scriptures upon my soul , of promise , for instruction , conduct , and comfort , has been a remarkable mean in god's hand , and marvellously blessed with that great end of removing diffidence , and setling reliance upon himself . the first whereof by way of promise , was that of the 6th chapter of matthew , vers . 33. seek ye first the kingdom of god and his righteousness , and all these things shall be added unto you : of this promise , till now , i could never feel the powerful efficacy , and apply it to my self for comfort . at my first entrance upon business in the world , this scripture suddenly seized my thoughts , without any previous meditation thereupon , or reading it with remark in the scriptures , but with such constancy of impression , that in diversions in real business , at home and abroad , this scripture would still rush upon my thoughts : its suddenness and constancy of impression , its suitableness to my circumstances , at that time going to engage in the affairs of the world , where temptations to omit or intermit the seeking grace in my soul might abound , and its correspondency to experiences that afterward occurred in my concerns on earth , as means of sounding grace in my soul , made me hope it was bore upon me by a divine power . a further confirmation and certainty whereof i have had , not only from its continuance even till this day in my thoughts , with the powerful influence of making me seek god first in all my concerns , and to trust in him as the god that hears prayers , but also from the marvellous method of god in my life , enabling me to use endeavours , and giving his success to them ; chiefly , when i am most diligent to advance his kingdom of grace in my soul ; never could i say , that i was diligent and spiritual in the means of reading , prayer , and the like , for the advancement of grace in my soul , but even then all outward comforts flow'd in upon me with great sweetness in their enjoyments ; and then divine providence has afforded me opportunities and success in my temporal affairs ; yea , i never observ'd my self at any time disquieted , or under the probable or real danger of the withdrawings of these comforts , but i always found my self out of the road of spirituality of frame , and of the diligent use of means of grace . to the enjoyment of this experience , i am still held , and do hope , while i live , shall be able to apply it as a special gift from god's divine and merciful hand : yea , with the psalmist , in the 19th psalm and 49th v. i have often found it a prevailing argument in prayer , that the lord would remember the word to his servant , upon which he had caus'd him to hope ; it was indeed his own work suddenly to bring and fix it upon my thoughts , at a time when i was altogether ignorant of such a thing , as a spiritual power accompanying any scripture-truth , and a beginning only to be sensible of a special conduct of providence round me ; but now it appears more plainly his work , by its confirmation , from the outward providences , and inward workings of christ's spirit in my soul since ; till which confirmation , i did not experimentally understand it ; and blessed be his name , i am at quiet that he will continue my hope therein , till the kingdom of grace has had its perfection here , and i passed into his everlasting kingdom of glory , where promises shall be no more of use , but there shall be the perfect fruition of our rich priviledges , both of grace and glory . a second scripture bore home upon my soul with instruction , and as a mean of advancing reliance upon god , more than upon means , was , that scripture in daniel , wherein it is said , that by the blessing of god , the pulse nourished him ; that he looked fairer and fatter than these children fed with king's meat . one evening in reading this passage of god's word , i found my mind deeply imprest with meditations upon it in an extraordinary manner , tho' many a time i had read the same scripture , and with great seriousness , but without such depth of thought : this made me hope at the time , that it was the work of christ's spirit , it proving afterwards a rule of action , and a means of advancing greater reliance upon a divine blessing to food , than ever formerly i had observ'd in my self . the thoughts seizing me at the time , were , first , the great weight to be laid upon a divine blessing for the nourishment of our bodies , as well as upon the food eat . secondly , the great seriousness that is necessary in petitioning a divine blessing , and the exact extension of our petitions to all things receiv'd for that end of nourishment ; thereby reproving my self and others for the formal , and overly addressing god herein ; and not endeavouring the same seriousness and spirituality of frame , as in other set and solemn petitions , and not petitioning god's divine blessing for every thing we desire nourishment from , or pleasure in . thirdly , a resolution , and i hope i may say , a performance , at least much better than ever before , to extend my supplications to god for all things taken for the support of life , and in as serious a manner , as for matters of higher concern , god being the same when then address'd to , as when by solemn , long and numerous petitions ; and though to others , food comes in a common way of providence , yet to god's own children in a line of special favour ; and therefore more obligatory upon them to show their trust to god for mercies seemingly in common with others , as well as for more special concerns ; and that in a way becoming the god they are more especially acquainted with ; and the greater trust they pretend , and do give to god than others , who only enjoy all those favours , as out of the hand of a general provider , in a common way of distribution . the effect of which instruction , reproof , and resolution , has been in my self to avoid all opportunity of publick petitioning a divine blessing upon these outward favours , and that upon the following accounts . first , because of the necessity of going out of the common road , if my resolution be faithfully performed ; and any thing uncommon , either in spiritual or outward things , draws forth many times reproachings from carnal persons ; yea , the very apprehension of such persons present , to my certain experience , is the occasion of marring a serious spiritual petitioning god's divine blessing . the common road of professors in this duty is form and brevity ; and considering the mixt company , this duty is often to be performed with a petition for god's divine blessing , with , the serious thoughtfulness upon what is expressed , many times prevents the mockings that attend a spiritual posture of soul in the performance of this duty without a form ; there being many conversant with us at meals , who were it not for the power of education and fear of reproach , would please their palates , without any blessing petition'd thereupon ; and i 'm sure with greater comfort , than when burden'd with a serious address to god , or religious conversation amongst themselves ; i rather therefore eschew the opportunity , than spoil my serious address to god , having little satisfaction in performing this duty unspiritually : and sure i am , that the mind confin'd to a form of thoughts and words aforehand , must needs lay occasion of restraint upon the breathings of a divine spirit , which runs with strong force of thought upon the soul , and great extension of word , as any acquainted therewith , will witness of me . i grant a seriousness of thought is very agreeable to a form in this duty , but far different from that spirituality of soul evidential , sensible of christ's spirit acting therewith ; yea , from my own experience , i can witness that i have had my frame of mind that has been in a spiritual posture , allay'd with an overly performance of this duty . brevity i accuse , as marring of a heavenly frame ; i must testify , that sometimes i have been in the beginning of prayer cold and lazy in the frame of my soul ; but in the progress thereof , a holy heat has been diffused in my affections , and therefore justly may fear , that if my frame be cold , passing immediately from the world to this duty , a repeating some short sentences in a form will be over before spirituality has seized my thoughts , and so prove an occasion of preventing spirituality : but for a serious spiritual soul , i think him hardly capable of performing this duty with common brevity , he being carried out many times beyond designs and words , both exposing him and the duty to the mocking of such , if then present , and therefore reservedness in the publick performance of this duty i greatly affect . take therefore my reason thus for eschewing the publick performance of this duty , that i may neither keep off divine influences by form , nor short'n the sweetness thereof by brevity , nor expose my self and the duty to the ridiculing of those , who either would willingly feast upon god's good things , without ever acknowledging him the giver , or petition his blessing to follow them , rather than cool the victuals a degree-more than suits their palate , and gratifies the sensual appetite . a second reason of eschewing publick performance of this duty , has been because of this spiritual frame and heavenliness of mind i endeavour after , throughout the day , out of duty , as well as in duty , which hinders a rushing from worldly discourse , to a petitioning of god , with three or four sentences by roat , and sets forth a duty proceeding from a mind spiritual and actually serious . besides , when at any time i am heavenlily carry'd out , petitioning god in any duty , i find that often petitions and expressions will run upon matter that i have been formerly pleading for throughout the day , of which i should not willingly desire any company , perhaps , to know of ; and to restrain my self in this frame is what would greatly burden my soul , and rather incline me to lose such comforts tho' never so grateful to sense . my method therefore , and great endeavour is , that whether others perform this duty , or my self , i may , if possible , meet with nothing that may occasion its unspiritual performance : and when others are so short , my soul is not at ease till i have seriously ejaculated my thoughts to heaven , easily done without the least knowledge to the short-sighted professor's round ; and privacy to my self i make choice of , unless family-relation engage me , that so neither form nor brevity may hinder me of so sweet an enjoyment as spiritual frame in the duty ; and that what bears most in my thoughts towards god through the day , may not be prevented from being utter'd , through the fear of others knowing it , or ridiculing the duty because of it . thirdly , another scripture was bore home upon my soul by way of instruction and comfort ; when one day i happen'd to be out of all business respecting my calling , and discovering one of the same way with my self in great hurry therein , some repining melancholy thoughts begun to spring up , of which i was concernedly sensible at the time , and anxious how to suppress them ; but after walking some four or five paces , i see the bible before me , which i took up , without any design of serious reading therein : but the first verse that my eyes fixt upon , was that of the 9th verse of the 5th chapter of james , grudge not one against the other ; which immediately bore home upon me with astonishing amazement , that so exactly it should suit my circumstances , which , perhaps , might have from lust within , and satan without , occasion'd the neglect of regarding god in all events , and the attributing this to chance , or some external accident , if i had not discover'd god's own hand in the matter : for besides god's adapting it so suitably to my present case , by the true meaning of the words , there immediately issued relief to my anxiety , and full quiet of mind , and comfortable satisfaction , without the least repining . and i still find upon the occurrences of the like temptation , a power not reduceable to my self as the fountain , but proceeding from christ , and conveyed by his spirit , working mightily in my soul. let therefore these prosper , and others excel me , my satisfaction is founded on god's special conduct of providence round me , god's over-ruling all events for such an end , as the dethroning of corruption , and the raising of grace to such perfection of faith , and meetness for heaven , as will be rewarded with an abundant entrance into that blessed kingdom . this divine calm of mind was the product of the holy spirit , the great comforter ; for meer reason and natural constitution cannot quiet us upon such motives , and are but weak bulwarks to defend against disquieting impressions when difficulties occur . fourthly , having set apart some time for private prayer , concerning a more than ordinary affair , and reading some scripture before it , one verse thereof affected my thoughts by way of instruction , more than the other parts of that portion of scripture ; it was the last verse of the 10th chapter of ecclesiastes , curse not the king in thy thoughts , nor the rich in thy bed-chamber ; for the birds of the air shall declare the voice , and the fowl with wings shall tell the matter . in the reading whereof , such a divine power accompanied me , that set me a resolving from that moment to eschew speaking evil privately , and that by way of whisper , against my superiors and others ; and to leave whatever might be express'd against my self in such a manner , to the permission of a divine hand , under whose especial conduct i had some comfortable evidence of being stated , having at this very time often and often experienc'd , that upon reporting any thing injurious to others , either from a foundation of self-applause , or of spreading a reproach with that privacy , that i have imagin'd it impossible the reproach could ever reach their ear ; yet it has been heard of , and providentially return'd me with the just punishment of reproach , either from the same person , or from another , by a reproach of the same kind . and that this resolution of conformity to this scriptural lesson might be the more effectually perform'd , i set it upon record , with a design of viewing it every morning , before my entrance upon publick conversation , to help forward that resolved watch , of taking heed to my ways , not to sin with my tongue . to the intermission of which watch , so many daily temptations occur , not only from natural inclination to applaud one's self , and to disparage others , but from the ill example of others , who , upon pretension of concern and friendship for a person , and trusting to their privacy they are conversing with , whisper an ill report , with the name of the person reproach'd , and thereby draw forth a mutual discourse upon the thing , that aggravates and fixes its belief upon their minds and thoughts , that it is ready to break forth on all occasions , while the person reproached is perfectly ignorant , and perhaps as truly innocent . this is the abounding sin of the christians of this day , either to believe a reproach too soon , or to aggravate it in its after-report , and neglect the speaking to the persons concern'd , for their amendment . this is privately contrary to the rule of the gospel , and hinders the obtaining of spiritual blessings ; yea , brings men under the danger of that denunciation , psal . 101.5 . whoso privily slanders his neighbour , him will i cut off . fifthly , when i have been under great concern for the omission of duty , and losing that delight therein that i had formerly enjoyed , then the lord has made that verse of the 7th chapter of the romans , a powerful relief to my fear of its being evidence of no grace ; the law of the mind , warring against the law of the members . and when i have found before the performance of prayer , a struggle between doing and neglecting it , and the most trifling occasion , looking out at a window , a great noise , and the like , delaying of my duty , then my soul labour'd under the weight of concern , lest it betoken'd my being altogether empty of grace ; and that till god was pleas'd to bear home this express scripture-truth to be experienc'd in my self , and to quiet my mind by a sermon preach'd upon the 1st v. of the 4th chap. of the hebrews , let us fear lest we come short of that rest ; wherein in the explication of fear , so far as duty , he discover'd the mixture of corruption and grace in a christian soul here on earth , and that strugglings often rising thence , would cause fear in the soul , but what was no ground of fear , unless when overcome by them ; after which time i begun to observe the victory over these disturbing fears within , and the exercise of a greater watch unto prayer , to endeavour their repulse . sixthly , another scripture powerfully bore home , has been that of the 16th of matthew , where christ desires his disciples to remember the five loaves ; which scripture , then and ever since , in the steps of god's advancing reliance in my soul , has been of great use ; and when god has seem'd to withdraw any sorts of mercies , it has made me have immediate recourse to former experiences , with the good effect of accusing my self for my little faith , and forgetfulness so soon of his former preventing mercies , hastening me to prayer for strength of faith and reliance upon him : let this be upon the thoughts of poor creatures under god's sensible withdrawings , to prevent sinking fears , lest they are without grace , when there is grace in sincerity , but not in that sensible strength which by prayer , and the remembrance of god's former mercies , they should diligently endeavour to obtain . seventhly , that scripture of seeking the lord while he may be found , and calling upon him while he is near , bore home in sweet exercise , at such a time when god's breathing has been sensibly upon my soul , raising my frame to a heavenliness of mind ; when the holy spirit by warm influences excites the soul , 't is a season of grace to the unrenewed , and a precious opportunity and advantage to the real christian . this has made me to prize the smallest motions of the divine spirit , not to quench them , and watchful of entertaining them in the exercise of meditation and prayer , eschewing what conversation might at that time bring levity of mind to dethrone them . eighthly , another scripture imprest seriously upon my heart , was the 21st and 22d verses of the 18th chapter of matthew ; then said peter , lord , how oft shall my brother sin against me , and i forgive him ; till seven times ? and jesus said unto him , vntil seventy times seven . this has been a scripture accompanied with great power , to repel risings of corruption towards revenge , and perfectly to quiet my mind with a reliance upon god concerning the matter . the first experience whereof met me in the streets , where hearing of a false and unmerited aspersion upon my self , at whose hands i deserv'd better ; immediately a design of revenge was rising , and was carried further on by meditating upon it , till coming home , and entring my chamber , and taking the bible in my hands , that very scripture was offered to my view , and by the influence of heaven , made an assisting-instrument of quiet at the time , and ever since a strong help to watch my self in the like case : its suitableness to my circumstances , its effectual power restraining me from complying with satan and inward corruption , and inclining and enabling me to obey god , whose will is declared in his word , was a testimony that a gracious providence brought that scripture to my sight . ninthly , when reproaches against me , and malicious designs had a probability of taking effect , and have been turn'd into other events , against the design , wish , or expectation of my enemies , then that scripture of the 11th verse of the 41st psalm , by this i know thou favourest me , because my enemies triumph not over me , has been not only confirm'd , but imprest upon me with much inward comfort . at one time the whole 15th psalm was bore upon my thoughts with that strength and continuance , that i was continually desiring conformity to it , and measuring my actions by its rule , till god gave into my soul the evidence of some measure of conformity to it , with other spiritual comforts at that time . a multitude of other scriptures have been applied to my soul at the times of needing comfort and instruction , but they would enlarge my discourse too much , and might occasion a discovery of the author , and therefore i chuse rather to stop here , having enumerated so many as afford a testimony to the reality of christ's spirit , applying to the precepts and promises of the word , and bearing home scripture truths as instructive , to instruct and remember us of our duty , and encourage us to persevere in it till we arrive at heaven . experiences of god's spirit 's sensible withdrawings in prayer from helping the christian to ask what he will not return , though in his design to petition . the first experience whereof was , that though i had designed to have pray'd for an event , yet in the prayer i have not directed a petition for it ; and though i have intended in the performance of that duty , several times to pray for it , i have been restrain'd . secondly , when one day i designed to renew my requests to god for obtaining a matter in my morning's supplication , my desires were fervently excited ; but in the afternoon i was much restrain'd , and in some hours afterwards , my soul was drawn forth earnestly to seek it ; and upon enquiry , i found that the three different alterations in the matter that day , and the different times of the alterations , exactly suited the times of different prayer . to illustrate which , i 'll give you one instance amongst many , concerning a friend whose circumstances i put up to the lord three several times in one day , and suitable to my great enlargement for them in my morning-prayer , were much better ; but suitable to my afternoons constraint , were for some hours in racking misery ; and suitable to my return in spirituality in prayer for them , there was a return of mercy in their relief , the circumstance of time exactly suited one another , that there was a refreshment from pains , and a return of them according as prayer was intense and enlarg'd , or restrain'd , of which i made careful observation . thirdly , another experience of constraint from prayer , has been concerning a matter , which ( all circumstances considered ) was very likely to succeed , but not finding my heart in a frame to pray for it , i suspected the issue , and accordingly it was not effected . an instance thereof was , concerning the dearest relation i had on earth , who being sick for 6 weeks , i was restrained from prayer , with reliance upon god for restoring mercy ; and the issue was , the death of that beloved person , for whose recovery thorough the course of their illness , i could never put up one serious petition . two very late passages i can set down greatly establishing my self , and marvellous in themselves . one was concerning a person of great worth , of whose death i had information in all probability certain , but being in the street all alone , i found my self enlarged to pray for their soul's salvation , and that with marvellous pleasure , as if i had been assuredly certain of their future eternal happiness ; and being afterwards in serious prayer , i found the same sweetness as i have enjoyed , in spiritual breathings from above ; upon this , i humbly said to one who was my bosome-friend , i was not of the opinion , that the person i pray'd for was dead ; and imparted my reason hereof , that the lord by his spirit had help'd me in sweet spirituality to supplicate for them : accordingly we had an account of the person 's being better ; but the next morning following , i found such a restraint from praying for that person , that i then said to my friend , that the person was dead , and that very account we had presently after . the other passage was , concerning one to be executed , for whose salvation i found my affections very ardently drawn forth in prayer to the father of mercies ; but in prayer for his life , my desires were dried up , and my tongue did as it were cleave to the roof of my mouth . three times i found this change in my self , being always carried out with fervency and freedom to pray for his soul , but restrain'd and discourag'd to pray for his life ; observing this difference in my self , i told an intimate friend , that i had good hope of his eternal salvation , but no hope of his pardon . the issue was , the condemned person was reprieved for two days , and was afterward executed ; and at his death , his behaviour was so humble and christian , that the minister that attended him , declared his great satisfaction , that he died a penitent believer . many instances of the same kind i could set down , but i shall only add the following instance : i was going to see a friend that was sick , and addrest my self to god in secret prayer before i went , but a kind of terrour seiz'd my mind , and words stopt , that i could not offer up one petition in any seriousness , or with any hopes of being heard for recovery : and going to see the person , found that they had been dead some time before . this was a discovery to me , that the holy spirit does often withdraw his assistance to ask for that which he knows god will not bestow . experiences of god's method of training me to the serious , aweful , and delightful hearing of sermons . first , by suiting sermons upon a sabbath unexpectedly to things my thoughts have greatly ruminated on through the week , and by bearing home instruction and comfort to my soul thereby . one instance , ( without expressing many i could give ) was , when through the week greatly thoughtful concerning the knowledge of effectual calling , and my evidence thereof in my soul ; and happening to be one day in a friend's closet , where several books lay , i lookt into one , and being pleased with the subject , i brought it home , without knowing that any thing concerning effectual calling was in it ; in the perusal whereof i found an appendix concerning effectual calling , which greatly pleased me at the time , my thoughts being then in great exercise concerning it , but still without any sensible satisfaction in my self from using it . the following sabbath i found a strong inclination to hear another minister than whom i usually heard , without argument to my self against him , or any sensible and more grateful motion to hear another . the inclination grew so strongly and suddenly , that no objection could stop my design , tho' i met with several ; and at my hearing the minister , found his sermon upon effectual calling , and accompanied with such satisfactory instructions , and sweet sense of my being effectually called , that i was amazed and ravished at the time ; which plainly proved the word preached to be the power of god , bringing forth evidences which are means to salvation . secondly , by bearing home duties with such power of christ's spirit in the hearing of a sermon , that immediately their performance has been resolved , and the practice dutifully and delightfully continued . one remarkable instance was , by a sermon of a faithful minister of christ , mr. showers , in a december , preparatory to the sacrament ; wherein he prest , that as people , at that time usually , were a considering their account-books , to know their circumstances ; so we might at the same time every year , take an account of our souls , to know the state of grace , whether growing , decaying , or at a stand ; which greatly imprest me at the time , and was a mean in god's hand to persuade me to the custom thereof ; which ever since i have used ; and not only then , but every night , and at the end of every month ; and blessed be god it has been of great service to my self in the discovery of the advancement of my inward change , and in the preserving of me from misapprehensions of god's ways with me , helping me to know what grace is most in exercise , and what corruption most tempting , and a continual discovery of god's method suiting his providences to each . i impart it , as an example to others , and to help forward their comfortable pilgrimage on earth . another instance of that experience , was , in the powerful influence that accompanied my soul in hearing the sermons preached upon family-duty , by which , tho' i always perform'd evening family-prayer , yet had never performed it in the morning , till by that means god was pleased to inforce it as duty , and help me to practice it with comfort : and if these ministers had no other seal accompanying their religious undertakings , this one may comfort them , and let them know it was not in vain . thirdly , by influencing sermons with a power to suppress evils predominant at the time of hearing , which gave me ground to fear they would interrupt me in that duty . i have often found my self under disquiet , and in great fear lest the disquiet should occasion an unprofitable hearing , it being natural for a thing disquieting to draw forth the mind upon it , even when it ought to fix upon a thing of higher concern ; and yet i have been so far from losing the advantage of this blessed mean of grace , that it has been through the blessing of god effectual to remove the disquiet it self , and to bring me into a sweet spiritual frame of soul. how ought this greatly to caution us , not to add one folly to another , and by pretension of unfitness to hear , to neglect hearing , it being a means by divine assistance to make you sit ? how often have the prophane of the earth , vainly said , they were as knowing as their ministers , and understood as much as they could acquaint them ? and why should they go to hear what they know before-hand ? never considering , hearing as a means not only instructing their judgments , but changing their hearts , establishing them experimentally in what they know , and raising them by a divine hand to a serious spiritual heavenly frame of soul , the element a saint desires continually to breathe in . fourthly , by ordering the sermons of persons dislik'd from some circumstances in their way , as means both of instruction and comsort ; and the circumstance despised , more spiritualizing my frame than ordinary , to prevent partial respects to ministers , and to see the assisting means that god affords us , and to encourage us in the use of the means that god affords us , the most unlikely means being truly successful , as it is influenced with a divine spirit . one instance whereof was , before i happened to know or hear a worthy minister of this city , i ordinarily exclaim'd against his singing of hymns , not as unlawful ; for hymns , psalms , and spiritual songs , are the parts of praise under the new testament ; but lest it should give encouragement to others , not so sound in learning and divinity , not only to neglect the use of psalms , but to compose what might be erroneous , weak , and dissonant from them , one day i found a mighty inclination in my self to hear him , without any rational motion to it at the time : and tho' i was in an extraordinary lazy cold frame , yet no sooner did i enter the place , but i met with the hymn i had so much exclaim'd against , plainly made use of as a mean to bring me into a most ravishing spiritual frame of soul , which continued with me in all the after publick and private duties of the day . i have also experienc'd , that when upon the consideration of a low esteem of a minister for his weak parts , and unsuitable way of preaching to what i wanted , i have withdrawn to some place else , that that very day i have had an unusual testimony of the worth of this minister's sermon whom i left ; and instead of meeting with that sweetness i have expected , or sometimes have had from the other , when i have gone with some inward constraint , i have found my self in as bad a frame as ever , without any satisfaction and establishment , but rather an uneasiness of mind concerning it . o how instructing is this of the inefficacy of the best means without a divine power , and of the efficacy of the weakest means with a divine power ! it is neither learned matter , nor fine oratory , that will savingly instruct the mind , or comfort the soul , though it may affect the fancy , and inform the judgment for a time ; how instructing is it of a dependance upon god in the use of means he lays providentially in our way as our duty , unless when god goes out of his ordinary road , of which we are not to make a rule ? if they be weak means or strong means , it is according to the influence of a divine spirit that they become effectual ; and if you slight a weaker preacher , under whose instruction you are by the designation of providence , and chuse to go to one more learned and pleasing , you have not so good a warrant to expect a blessing , partly because of your neglecting the appointed means for your spiritual profit ; partly lest you be in danger to limit god to afford his blessing to the preaching of one , and not of another ; whereas his working is as glorious , if not more , with a weak instrument , than by a strong ; and it is the plain serious sermon that i have many times found most pleasing to my self , however other sorts have ravished my senses at the time . the method i used that my hearing the word preach'd might be profitable , was and is , to examine my self , whether i could assent to the truth of what i heard , from my own experience , as well as the minister's assertion , by which i was established and comforted , when my private experience was consonant to the doctrine of a publick preacher : but when this was wanting , if the doctrine was proved from scripture , my petitions to heaven have been spiritually carried forth , that the truth might be sealed to my soul by feeling its efficacy ; and i have in a short time found my desires answered , by the operations of divine providence , and of the holy spirit in me . the right hearing of the word consists not in a grave outward gesture , or giving ear to a sermon , either upon the fundamental principles of christianity to be believ'd , or the practical duties to be perform'd , but you must compare your faith and life with the doctrine of the gospel , and that seriously , without the intermixture of wandring thoughts , and with fervent prayer for a divine blessing ; sometimes god is pleased to give grace more richly by a weak than by a more able instrument : this reproves many , who content themselves with attendance upon the ministry of the word , and with an outward grave behaviour in hearing , but never seek after an inward frame of heart suitable to the word ; so that a serious frame of soul , as well as a grave gesture of body , a reflecting upon , and comparing it with your own experience , as well as a reflecting upon and comparing it to your own notions , i recommend to all that would hear god's word preach'd with profit thereby . experiences of god's method in training me to the knowledge of right participating the lord's supper . previous to which , let me premise my opinion thereof , and practice then while only under the notional knowledge of christianity and the power of education , and that in the following parts . first , that by the strength of education i believ'd the sacrament an extraordinary ordinance , solemnly to be gone about , and extraordinarily to be prepared for ; wonderful communion with god being there to be enjoy'd , of which i never then had felt any experience , tho' i had once partaken of it with all seriousness , by the instruction and example of others , and my own thoughts of the solemnity of that ordinance , but without any other seriousness than what is wrought by a minister's affecting discourse , and delivery of an affecting subject ; but spiritual communion with christ , without which , sacrament communion is unprofitable , and the discovery of god's love to the soul , which holy ministers have spoke of as more valuable than all the world ; all this was mystery to me , and not desired ; but now , blessed be his name , has been reveal'd , and experimented in my soul by the means of grace . secondly , when i felt an inward change in my soul , and i had clearer knowledge of the nature and end of that ordinance , my intention and manner of performance was spiritual , and the benefits concomitant and consequent with that ordinance were enjoy'd . it 's true , that prayer was the first duty wherein i felt a serious hearty delight , and understood fellowship with god ; but gradually i advanc'd to the experience of the same delight and heavenliness of frame in other duties , and amongst the rest , in that duty of the sacrament , but without that high flight of joy as sometimes i have had in prayer ; but i still imagin'd , that though i had not attain'd its experience so much in that duty , yet it was to be enjoy'd therein , and that god would please in due time to give me the sense thereof . thirdly , that no sooner i had the sense of this inward change , but as soon my judgment was clear , as to the repetition of this duty of the sacrament ; for before , neither the reading of the institution , nor ministers preaching thereupon , were so powerful as to induce me to its often performance , which frequency i once imagin'd sinful , or at least the occasion of leading to a careless sinful performance thereof : satan like an angel of light , disturb'd my tender conscience with this argument against frequent communion , that i was not to partake of the lord's table without a week's solemn preparation ; but i was more instructed concerning my duty , by my own call afterward ; for once being in great affliction both inward and outward , i resolved to go to the lord's supper , imagining it a season in which i could best be serious , and thereby better prepar'd than when the pressure of the affliction was over : and if there were any such thing to be experienc'd as the great comforts the saints declar'd , i might then probably feel them ; and accordingly did partake with greater gravity and inward thoughtfulness than otherwise i should have been able to do ; but i did not feel those raised affections , nor that inward fellowship with god , or ravishing joy that i did expect ; which disappointment greatly concern'd me , satan forcing home upon me this suggestion , of its being an evidence how unprepar'd i was , and what an unacceptable sacrifice i offered to god ; which made me consult a spiritual friend , whose sincerity and judgment i had in very high value : his answer was , the spirit of god is not to be limited ; god's ways of imparting himself is not confin'd to the time of partaking this ordinance , but you may judge of your right performance by your frame before and after , as well as in the duty . this greatly reviv'd me , and was a mean of quieting me , and of keeping me in the frequent participation of the ordinance ; the truth of his words i have found by many experiences . fourthly , i have sometimes found great heavenliness of frame before the partaking of the ordinance , and sometimes after it , even when in the time of the duty i have been coldly affected , and without sensible comfort ; upon hearing my complaint , my friend reply'd , though god in training you to the knowledge of himself and his ways , has dealt with you as a darling child , with wonderful smiling providences , think it not strange if having obtain'd his end of working faith of reliance , he change his method , and tries the grace he has wrought in your soul. fifthly , in the mean time this blessed saint being at a distance from me , i often pray'd , o that i had fellowship with god in this ordinance , that i might feel therein what others do , or what i have felt in other duties , i should be satisfied if i should never enjoy it there again ; unbelief still working in me . it pleased god in his wonderful condescention to comply with this desire , and thereby to discover the greatness of my weakness , as well as the advantage of reliance upon god in the use of means , without limiting him to our desires ; for in the participating of the next sacrament , i was admitted to such a sweet ravishing enjoyment that i never had before experienc'd in that duty , which persuaded me of the truth of what i have often heard ; but such a disquieting darkness was consequent both in my mind and outward affairs , that i by the rich mercy and power of god was then help'd , sweetly to resign my desire to his will , and to supplicate for his influences , as he pleased to dispense them , never limiting god to things or times further than as suitable to his omniscient will ; by this experience i was helpt in all my concerns , less as well as greater , to cast them at heaven's gate , to hope in his mercy for them , with this desire only , that i might by the spirit of grace and supplication , be assisted to make known my requests to god with faith and resignation , so as to be accepted of him ; and in this i find my hearts ease . i have since esteem'd it duty , and had ardent desire of partaking the lord's supper every month. while my religion was merely from education , i thought once in a year or two enough , to partake of this ordinance , but since my regard to my sovereign's and saviour's command , do this in remembrance of me , and my performance in obedience to this command , i have enjoy'd ravishing sweetness in communion with christ in this duty : and i shall add , that the frequent repeating of this ordinance is attended with great advantage ; for by preparatory examination , i am more fully acquainted with my spiritual state , with my present corruptions and graces stronger or weaker , and the way how god makes this duty a mean to suppress the one , and raise the other , with my defects in the performance of this duty ; and i have a fuller sight of christ in all-sufficient merits in his treasures of grace that are open'd to all that come with holy affections to him . the serious and frequent renewing our covenant with christ in this ordinance , will endear him to us , and engage us to live to him who died for us ; and the warm impression of his love will be maintain'd in our souls , which is too apt to cool and decline , unless fed and reviv'd by the frequent contemplation of our crucified saviour . seventhly , in the beginning of the celebration of this ordinance i have oft been in a cold frame ; but at the approach of the elements this frame has chang'd , and my soul has been sweetly carried forth to petition for the imparting the priviledges of christ's body broken , and benefits annext to it ; and i have found from receiving the elements , the strengthening power of the spirit , verifying our saviour's words , that his flesh is meat indeed , and his blood drink indeed . this has been a means to preserve me from anxieties , and to persevere in the frequent commemorating of christ's death prescrib'd in his last will : i also find , that the more frequent renewing my vows , makes me more careful to perform them , and that it 's more easie to take an account of our faithfulness to god and our souls , or of our neglects , once every month , than when there is a greater distance between the time of our receiving , and examining our selves , how correspondent our conversations have been to our covenant seal'd in that ordinance . eighthly , at the time of partaking this ordinance , i have often desir'd with ardent affections , two things , that i might be spiritually-minded in the whole course of my life , and that holiness may be advancing in my soul till i arrive at perfection . this will be attended with solid comfort , according to the promise , great peace to those who keep thy law : and altho' we are to seek the shining face of god , the joyful assurance of his love in the use of his ordinances ; yet since the shedding abroad in the soul the clear evidences of god's love , is a free dispensation according to the divine pleasure , my principal request has been to have a pure heart and holy conversation , depending upon god for inward comfort . from which experiences you may upon good ground fear , that when the excuse of neglecting the sacrament , is because of its being a solemn ordinance , and therefore to be seldom receiv'd , is an error of the carnal mind , and a temptation of satan to divert us from using frequently that means of grace , which confirms our faith , inflames our love , and secures our hope of glory , and makes us more exact and constant , and comfortable in the everlasting way . i shall conclude this with advice to those who have not felt those joyful emanations in this ordinance which they have expected , and others of the saints have enjoy'd ; be not discourag'd from your duty , but with unfainting perseverance , continue in the use of the means of grace ; the lord waits to be gracious , to bestow his comforts in the best season : there is sweet peace in our obedience to the divine commands , tho' we have not raptures of joy ; and our obedience is more pleasing to god , when notwithstanding all difficulties and discouragements , it 's with conscience to his commanding-will perform'd , than when it 's made easie by sensible comforts . the applicatory , and second part of this discourse . christianity , as is described in the gospel , is experienc'd in the souls of real christians , in different degrees of knowledge and power ; but the most who are christians in profession , are strangers to its vital efficacy . the reason of this diversity is , because the most rest in the speculative notion of the christian religion , and are contented with the external character of others ; others are cleansed and changed by the truths of the gospel , and are inward christians . among christians in title there are various divisions and contrary sentiments , according to the principles of the education , which often cause violent contentions among them . among real christians there are differences , but not of so deep a nature ; some christians are weaker by damping of this powerful principle of regeneration , through too long omission of the means of grace , or by too deep mixing the thoughts and affections in the business of the world ; or by a levity of mind in their indulging too free a use of sensitive pleasures that are innocent in their nature . and from these reasons it is , that spiritual influences are obstructed , and the divine nature in christians is not so lively and vigorous as in others , who regard their souls , and internal things , with great application and diligence , sometimes carnal pride insinuates into those who are real christians ; and to maintain their parties , and to be distinguish'd from others , will with heat contend for their opinions in things that are not clear , nor of great moment , as if they were fundamental doctrines . there are some christians that have not only the life of grace planted in them , but the liveliness of grace ; they are working and watchful to prevent any impression and taint of evil from the contagion of the world wherewith they are encompast ; and they are watchful unto good , they are ready to exercise every grace in its season , and by a continual derivation of strength from christ , they are preserved from sinful errors and irregular passions . our blessed lord jesus christ has paid the price of our redemption , and that we may have an interest therein , and enjoy the priviledges thereof , as evidence and earnest of heaven god has appointed means whereby we may obtain this blessed end ; means that are suitable in their use to rational and lapsed creatures , in their human capacity , such as exclude boasting in ourselves , and of presumption , licentiousness , and security in a carnal conversation ; these means are prescrib'd in the gospel , as prayer , meditation , hearing , and the participation of the lord's supper . these are the sphere of the holy spirit 's activity , in these we draw near to god , and he draws near us ; by these means christ with all his saving benefits is applied to souls ; by these they are revived from the death of sin , and restored to the favour and image of god ; they live in communion with him , and are confirmed thereby against the temptations of the evil spirit , who rules the world. those who neglect the holy and constant use of these means , whether from the delusion of their minds , or the corruption of their hearts , will find , that darkness is their guide , and the issue of their way will be fatal and destructive . let me therefore apply the foregoing narrative thus : there are some professors that have knowledge in an eminent degree , and are of a fair unblemisht conversation , by the advantage and impression of education , but are strangers to the inward power of godliness as ignorant heathens : let such duly consider the case , and neither despair , for the divine spirit can quicken them ; nor delay the serious and diligent use of means which god has made effectual for the conversion and salvation of others : let them observe both the outward providences of god , and the inward workings of his spirit , and apply themselves to god in the ordinances , both private and publick , that they may receive renewing grace of god , and be preserved from destructive evils . if a notional knowledge of god's word , and an unblemish'd outward conversation , be no real christianity , no certain testimony of real and saving grace , how utterly void of it are the prophane ? to them i would give this counsel , not to be averse from serious and real religion , upon the account of some professors who have only a name to live , but are dead ; or from a conceit that the christian religion is so extremely rigorous , as to deprive us of all natural comforts ; or upon the account of different opinions in the christian world ; but to remove all prejudices , and to endeavour to understand the gospel , to believe the doctrines , to obey the precepts of it , and then they will find christianity to be more than an outward profession , a serious divine principle , regulating the heart and life ; and that it is to be obtained of god by every sincere seeker of it ; and that it allows the temperate use of natural comforts , and only forbids the licentious abuse of them , whereby men become most unlike god , and are like the beasts that perish : and the lawful sober enjoyments of nature are consistent with the joy of the holy ghost in the hearts of the saints ; which is infinitely more satisfying and lasting than all the pleasures of sense , for which so many lose heaven , and are condemned to eternal torments . if christianity and its power may be really felt in the soul , and yet damp'd by the too long intermission of the means of grace , and clouded by the admixture of too much of self , producing a kind of christians lazy in the obtaining the continued power of christ's spirit in their souls , and so are in danger both of long intermissions of fellowship with god , and breaking of fellowship one to another ; more dishonouring god than either the mere professor , or prophane , who never experienc'd the reality and comfort of true christianity : to such i would apply this exhortation , not only to be in the right use of means , but in the more continued right use , than ever formerly ; for undoubtedly , if the means of grace be the ways by which he walks , and by which he communicates to believers , ( to the truth whereof all experiencing christians will put their seal ) , then the oftner christians walk in those ways , the oftner and the more they receive both of knowledge and comfort from god ; which undoubtedly is the reason why some real christians go beyond others in the knowledge of his ways , and are in the more close walking according to the rule of his word , with more inward fellowship with god , both in the means of grace , and common conversation . that therefore the word of god ( the doubting whereof being one great occasion of error and vice ) may be experienc'd as truth , and the means leading thereto given forth , i shall previously lay down two propositions , the first instructive , the other cautionary . the first is , that all the children of god in their pilgrimage-state are under three sorts of conducts . the first is that of god's word , the foundation of our faith , and the infallible rule by which we are to judge of all doctrines , of all our experiences , and all the passages of providence . the second is that of the divine spirit , who according to the promise of christ , instructs us in all saving truth by the word , and brings it to our remembrance to guide us safely to heaven . the third is that of divine providence , sometimes enlightning what seemed dark in the word of god , and in the actings of christ's spirit , but founded upon his word of truth , and agreeable to both , though the dispensations of providence are no certificate of god's special love to men ; yet we are assured by the scriptures , that there is a peculiar tender providence of god , that regards his children , which is declarative of his special love ; and by a serious observation of it , their duty and comfort will be encouraged and improved . secondly , cautionary ; not to limit the spirit of god to any particular way or time of working in the soul , either in planting of grace , or its further growth . though by observation of outward providences god was pleased to bring me to the first serious sense of my self , and to a dependance upon god for life and for salvation ; and by marvellous steps of his outward dispensations , joined with the inward workings of his spirit , he has begun and increased a gracious change in my soul ; yet he has used various methods in the conversion and sanctification of others ; which whether external or internal , if observed and remembred , would seal to souls the truth of christianity , in opposition to all its opposers . there is a clear discovery of the divine wisdom , power , and goodness , in the different means that god is pleased to use for the saving of souls ; all which are to be considered with reverence , and to be complied with by obedience ; the end of all being our holiness , as preparatory to eternal happiness . the first duty or means i would have you apply your selves to , is that of observation of outward providences ; this having been so effectual in me , i earnestly recommend it to the serious practice of all concern'd for their salvation ; but that you may know in what method rightly to observe , i will give its characters in the parts i have found so advantageous to my self . first , you must observe all sorts of outward providences ; great and more remarkable , lesser and not so palpable . secondly , you must observe all circumstances that attend such providences , and set them upon record , on purpose to reflect and compare one with the other ; many confirming providences have lost their favour and establishing effect , as much by missing some circumstances thereof , as by forgetting of the whole : by this neglect some have had misapprehensions of god , and false conceits of themselves . the circumstance of time wherein that nobleman's son was recovered , john 4.52 . exactly answering the hour when christ said unto him , thy son liveth ; was the convincing-proof that the cure was performed by christ , and consequently of the truth of his being sent from god. in like manner , the observation of the return of my prayers , with success answerable to the fervency of my desires , and unsuccessfulness of prayer when i have been cold , and not duly affected in that duty , has confirmed my belief , that it was from the excitation of christ's spirit that enabled me to pray , and from his excellent goodness the return of my prayer . thirdly , you must observe outward providences with improvement : the lord's design in laying passages of providence before you , is not only to view them , but to see him in them , and thereby to understand his being , with the glorious attributes of his wisdom , power , and loving-kindness to man , and that with the suitable improvement of eying him in all things , seeking to him for guidance in means , and happy events of all things . observation unimproved , serve not god's honour on earth , and will serve your selves no other way than by heaping up aggravations to your accusation before the great judge's tribunal , for neglecting to improve his precious talents by reliance upon him , and glorifying his love. to excite your observation under these three characters , i 'll lay before you the following motives . first , god's own encouragement to it , psal . 109.43 . whoso is wise , and will observe these things , they shall understand the loving-kindness of the lord. if in god's account observation be wisdom , and accompanied with the blessed discovery of his loving-kindness , can you blame my friendship in pressing you to make use thereof to obtain a wisdom to discover and baffle the falshood and errours of the foolish , ( though wise in their own eyes ) and to enjoy a sense of god's divine favour ? the psalmist is giving an account of some remarkable outward providences attending nations , churches , and particular persons , and then concludes , that who is so wise to observe such things , shall learn the knowledge of god , and his loving kindness to their souls . if christians of our age had but been exact in the observation of national church-providences , our wisdom had more shin'd in the times of the gospel , scriptural fulfillings had been more clear , and errours respecting such things had less abounded than they do in our days . what a little proportion of care does the publick men of our age bear in recording the marvellous steps of providences , concerning the nations and churches of the earth , to that care of god's publick officers under the old and new testam●●● ? our civil records abound from one year to another , with all testimonies that advance the honour of princes and people ; but where is the record of a divine hand in the wonderful works of providence , respecting churches , nations , and particular christians , for the vindicating of his honour , and the discovery of our infinite obligations to him , that his authority may be born up on earth , and those discountenanced who refuse the lord to reign over them . what more clouds the discovery of god than the unmindfulness of divine providences ? in the room whereof , the conduct of chance , the agency of natural wit and policy , has taken place in our observation , admiration and dependance ; and god has been neglected in his dispensations ; and trusting with a boasting in our selves for the bringing about events encouraged . if publick providences concerning our nations and church , since our late revolution , had been with all their circumstances strictly remarkt , and set upon record , there are none of us but who could own god's agency in them , and make the words of the psalmist ours , they get not the land in possession by their own swords , neither did their own arm save , but thy right hand , and thine arm , and the light of thy countenance going along with them . i hope , tho' marvellous and national providences have not had place in any of our publick records , for fixing the faith of a deity , and his divine providence ; yet the private records of particular christians are fill'd therewith . i say again , his god been so visible in the outgoings of his providence since , and at the late revolution , and are we still attributing the events that have fallen out for us , to national strength of policy , treasure and courage ? how often has god turned the most politick methods of the wise , to lay bare and open its insufficiency ? and how has the instruments of war , adorned with courage , been swept off ? that from nations so abounding therewith , how few appear at this day ? how near is our treasure to be exhausted , by vast expence of war , and by scarcity of current money ? has this no language ? or has its voice never entred the ears and hearts of the people of the nations ? it is the black sign to me , the little sight of god in his providence , though he has been so visible ; and the little improvement thereof , by dependance upon him in the use of means : though our means were fewer , and of less strength , it should not afford me so dismal a prospect of things to come , as the disregard of god in all our enjoyments , the little dependance we shew upon god , by our solemn and serious addresses to him , and by our endeavours to please him , in walking conform to his will. did ever error and vice abound more in our reformed nations ? were christians ever more lazy than in our days , spending their time in the full excess of riot of all those things that god , in condescending love , has bestowed upon us , and thereby distinguishing us from other nations ? how many times does god bring private christians , yea , nations and churches , to great imminent dangers , before he pours out his smiles , on purpose to make us sensible of that regard of god we ought to have in his providences round us , of our duty to cry unto him in publick and closet-addresses ? and if these were the effects of our troubles at this day , if we were brought to far greater pinches of extremity than we are or can be at , i should not doubt but to behold the returns of providential smiles upon our outward things , and spiritual influences upon our souls with riches , and inward peace amongst christians yet in our land. it was but this summer , when god providentially , by the great and continued rains , threatned scarcity of bread , and in merciful condescention suffer'd it to fall out , when a fast was appointed to be kept for success to our king : that at the same time , by the rains visible before us , we might join in prayers to go● for the one as well as the other : otherwise we might , perhaps , have been brought nearer to an extremity . before we had publickly ●ought god on that account , an additional st●p 〈…〉 the other , was in god's 〈…〉 rains immediately , as 〈…〉 very evening of the 〈…〉 weather . by 〈…〉 thus with us 〈…〉 see god in his p●ovi●●●●●● 〈…〉 in the use of 〈…〉 such 〈…〉 the following 〈…〉 for not going 〈…〉 we may know what that blessed duty of dependance upon god means , and may taste of its blessed fruits both upon souls and bodies . in this discovery of a divine hand in the out-going of p●ovidences , a fair reproof arises , first , to the prophane , who reject the impression of a divine providence , and will not observe his ways of it , lest they be brought to a sense of the just power above , and be under terrour for despising his laws that are not pleasing to the carnal appetites . secondly , to the meer professor and lazy christian , who would limit god in his providence to matters of great moment , and not extend it to all events , tho' the scripture , as well as christian experience , bears sufficient testimony thereto . the scripture tells us , matthew 10.30 . luk. 12.7 . that the very hairs of our heads are all numbred , and that consequently his divine providence influenceth the most minute things , by upholding and ordering the world . if this be true , as to a general providence over the whole earth , how is it much more clear as to a special providence , respecting his own children in their pilgrimage and warfare here below ? even then that as it 's said by our saviour , luk 21.18 one hair of his disciples heads should not perish . christian experience confirms this truth , that in the most mean events , god's over-ruling hand is greatly discover'd , and prayers put up for small matters are return'd with such full discovery of him in the bringing them about , that the observation thereof afford greater inward comfort in the enjoyment of the outward benefit ; were this more firmly rooted in the hearts of professing christians , we should have less talk of fortune and chance , and less trust to humane endeavours , distinct from a divine influence . secondly , by the observation of outward providences , you may not only discover god therein , but even from thence be led to a dependance upon , and a trust to him , and that for matters of great moment , and also for your smallest concern on earth , you will say with the psalmist , thy right hand saved us ; and as in the 6th verse , i will therefore not trust in bow ; and as in the 8th verse , i will boast in god all the day long , and praise his name for ever . you wont with the prophane , confine the acknowledgment of god ; your address to him , and reliance upon him to pinches of extremity , when evils seem nigh at hand , forcing the creature by the very light of nature to cry out for help from god , or to desire those they have formerly mockt at as religious , to supplicate heaven to withhold the evil , or that god would have mercy upon them in it . you wont , with the meer professor , express only your trust to god's over-ruling providence in words , censuring those that deny it , and yet live as without the sense of a god therein , by doing evil privately , without considering his all-seeing eye , or endeavour to obtain things desired in the use of ill means , without considering his over-ruling power in the bringing forth of all events . you wont , with the lazy christian , limit his governing-hand , but clearly know the extension of his power towards all things , determining small events in the lawful use of means , as well as greater ; and that god's conduct of his children in their small concerns , as much honours his condescending goodness , as his regard of them in their most difficult concerns glorifies his power and godhead . the exact observers of his special providence , find as truly his compassionate care in answering their requests for smaller things , as in the greatest concerns of their life : yea , that when matteas of small moment has been manag'd in the use of means , with dependance and resignation to him , they have then had both a better event , than if the whole strength of humane power and policy had been trusted to , or ill means made use of for its obtaining : and that the honouring of god so faithfully in the diligent use of means , and true reliance upon him for the event of a small concern , has been encourag'd by god's laying a greater matter in their way , and greatly honouring them therein . it is therefore your duty , to trust god in all circumstances , afflicting or smiling in your souls , and in small as well as greater things that concern our temporal state , and give up the least concern of your life to his conduct , address him for his guidance in it , and depend upon him for the events . this is to be recommended to all ; to the prophane , who mind not god in the goings forth of his providence ; and to the meer professor , who acknowledge him in word , but in action deny his over-ruling power ; and even to the lazy christian , who minds not god in matters of small concern , and gives not god the same tribute of real reliance for such things , as for matters of weighty concern ; and this many times causes a slight and formal performance of our duties to god , which is a dishonouring of god as truly as the more visible sins of those who are strangers to the covenant . thirdly , by the observation of outward providences , and of god therein , with a reliance upon him , you are in the way of obtaining a discovery of the inward workings of christ's spirit in the soul , an enjoyment making you sensible of what formerly you could not give credit to , though exactly describ'd in his word , and making you bless his name , that he ever put it in your thoughts to practise that excellent and greatly neglected duty of observation , that is , the promise of christ , to him that hath shall be given . the conscientious regard of external providences , will lead us to a discovery of greater things more marvellous in their nature , more dignifying our souls , and more comfortably establishing our faith in god's word , than a series of outward events : the freeing of the soul from the power of original corruption by the sweet dominion of grace , the degrees of spiritual growth in the use of means appointed by god for that blessed end , will be of excellent advantage to encrease in the soul light and joy , and establishment . an observer of such things is enabled to see good , where others discover nothing but evil ; and evil , where others think all is good . he is arrived to the eminent degrees of those christians , who in the 5th chapter of the hebrews , and the 14th , are said to be such , who by reason of use , have their senses exercised to discern both good and evil ; who by habitual observation of god's ways by his spirit and providence concerning them , are enabled to see the design and end of providence , not mistaking the merciful methods of god's dealings with them as the effects of anger , nor the trial of their grace for a punishment for want of it , and thereby dishonour god , and sink under despondency ; they can rejoice in tribulation , the blessed priviledge of those who are in a state of favour with god , rom. 5. and feel a power above themselves supporting them in all troubles . it is therefore to be lamented , that such instructing and comforting things are laid in our way to observe , and yet that so many with their circumstances should pass without record and improvement . though christians are assured that god's gifts are without repentance ; that they have the evidences of grace in their souls , and are kept stedfast in that grace god has freely bestow'd : yet by their not observing god's means working , and the proportion'd advancement of grace to such means , they are not so duly affected with the infinite mercy of god , nor so comfortably sensible of his gracious dealings with them , nor so firmly establish'd in the hope that he will not cease his working in them , till they are made mete for the inheritance of the saints in light . the observing-christians have the priviledge of the angels , though in a lower degree , to see the face of god , they have the enjoyment of heaven by the assurance of it ; they live in the exercise of divine love , joy and praise , which is the life of heaven . i would from hence reprove those professors , who by their neglect , coldness , and long intermissions from holy duties , are justly deprived of the sweetness of communion with god , and are apt to censure others who are more spiritual and heavenly in their conversation , as phantastick and enthusiastical , an instance whereof i had , by an aspersion of some ministers upon the writings of a saint now triumphant in heaven , whose life was employ'd in study , to understand god's word , and the actings of christ's spirit in the soul ; by which holy care , and the divine favour , he obtain'd the precious jewel of assurance , and for many years was possest of it . the aspersion run against him as a thoughtful melancholy person ; of the latter he had very little , but of the former much more , i do believe , than his aspersers , and what was becoming the weight of the matter his thoughts run mostly upon , often bemoaning the trifling , superficial thoughts of the christians of our times concerning gospel-mysteries , christianity experienc'd , our passage hence , and concerning another state in its certainty and eternity . the aspersion also run against him for laying stress upon enlargement in prayer ; and that concerning inward religion his discourses were unintelligible . in answer to the first part of the censure , i can from my own blessed experience declare , that i have had the promise verified to me of the holy spirit 's helping our infirmities , directing me in the things to be pray'd for , and inflaming my desires in the duty , and strengthning my faith in the power and love of god ; and the returns of my prayers have been most convincing and comforting evidence , that god's spirit was the indicter of that prayer of which god was the fulfiller . to the other part of the censure , i shall only say , that the communications of god to the soul , are more convincingly felt than exprest : the peace of god passes all understanding ; and the comfortable sense of it cannot be fully set forth by human language , but the real enjoyment is far distant from enthusiasm . the sincere christian knows , that communion with god is a heaven on earth , though some who have only notional divinity , think it 's meerly imagination without reality ; our communion with god and christ in the use of divine ordinances , is the best preservative from the illusions of satan , and the distempered mind . having given reproof , let me advise all such , ( who expose the high attainments of christianity experienc'd ) to reflect upon their by-past life , if exactness of observation of all past between god and their souls , either as means , or the end , lie by them upon record in their diaries ; and whether they have not rested upon the use of means as duty , without observing and recording the enjoyments therein , and their advancing-effects upon their soul , and have not rested upon evidences without ever observing by what means and method of god they were first made sensible of them , or had them further established . has there never a step of outward providence , round you , past your observation , and search for god therein , or as a return to prayer for that blessed end of crushing a corruption , and exciting a grace ? in short , has all the steps of god , in training you to the sense of conversion , and graces after growth , been remarkt by you ? if you can witness this , i am confident you have attain'd to the experience of such things as will keep you off from censuring others , and engage you to bear seal to the truth of what christ bears sensibly on the christian's soul ; but if upon reflection , you have been out of this road , my compassion is greatly towards you , even though you are christians indeed ; and that because of the great comfort withheld from you , it being punishment enough to want the comfort that strict observers enjoy in this life : and generally there lodges at the bottom of such censurers , either ignorance of the same enjoyments from heaven , an unwillingness to have any in greater esteem than your selves , or prejudices from their being of another party , opinion , or the like . all which i would greatly advise to serious observation of themselves , before their censures be put forth against others ; for my own part i have often found from some instructing and establishing passages , such amazing discovery of god and my self , that i have thought nothing more could be added thereto ; but soon after i have had a further knowledge and establishment in the same thing , and that by another passage , caution enough to suppress disparagement of others , but from their example to bestir thy self more than ever in the use of means , if a soul therefore were to live thousands of years on earth , it attains not to know so much ; but upon strict observation in the continued use of means , more and more mysteries would be imparted . no wonder the apostle's different christians grown from others by a capacity of discerning good and evil , and that by the habitual use of observation , and experiencing god's ways with the soul ; if therefore you find others express what you have not felt , accuse not them , but censure your own neglect : especially , if upon the review of your life , you have not been acting with an exact observation and improvement of knowledge of god in his word , outward providences , and inward workings of his spirit . i think it not amiss to subjoin to this reproof and advice , an experience concerning my self , and the very saint thus reproached . i once being importuned to assist in a particular matter , a more than ordinary willingness to it seiz'd me ; in the undertaking whereof a successful issue occur'd , and great benefit to the person that importuned , whose poverty and goodness i had no discovery of , though greatly known to others , but was under a surprizing force to refuse their grateful acknowledgment . and hapning about an hour after to unbosom my self to this saint , amongst other things i imparted this passage , with a wondring at the meaning of such a surprizing willingness to the action , and unwillingness to accept of reward , though duty oblig'd me to it , when no other motives to the contrary appear'd . to which he gravely answer'd , you shall receive it as a reward of this action sixty-fold , by god's imparting himself to your soul this day ; but be not concern'd , though a disquiet follow it before you sleep . this then , in my account , run like prophecy , especially after its fulfilling ; our discourse being about eleven in the forenoon : about two in the afternoon , in a chamber all alone , such enlargement of soul , such sudden ravishing , and heavenly affections , with an unexpressible delight seiz'd me , with amazement in my self , to observe the first part of his assertion made out : but about nine at night , there came a penny-post letter to my hands from one whose malice prompts them with false accusations to asperse me , and that express'd in such bitterness , that it greatly did disquiet me ; and going immediately with it to him , he with modesty and concern repli'd , that the devil had been at the penning thereof . his foresight of these two such different effects consequential to this action , was neither by prophecy nor revelation , but purely from his strict and constant observation of god's ways round himself in the like case , and though then it seemed strange to me , hardly being able to forbear from thinking of something prophetical in it ; yet since by observation i may say often or never falls out a voluntary lively act of charity without the least of self , and much of god in it , but great spirituality of frame has followed , and after this , one disquiet or other has fallen out ; yea often , i may say always as yet , at the time of this fellowship , an apprehension of some succeeding disquiet is in my thoughts . those that have reproach'd his writings , would have been as ready to have reproach'd this experience of him as melancholy , unless they had been strict observers of god's ways with themselves . i do believe that every christian had not met my passage with the same return , and that none but those who by use are made discerning of good and evil , had been capable of what i find he was . be humbled therefore , lazy christians , and think of others better than your selves , and not of your selves above what you are , by aspersing each other : you encourage those who know nothing of inward religion , to keep out from trying its enjoyments , and others to mock at experimental christianity . alas ! is so much of the depth of god's ways to be known by years observation , and this time made use of to rack thoughts to explicate events notionally , altho' the psalmist himself found it too painful for him to explicate the inequality of providence without god's word ; yet our land abounds with such deists , who , to destroy the being or necessity of revealed religion , or of a holy spirit , as helps in the use of means , exalt reason alone , and expunge all things incomprehensible by it , as fancy or chimera ; as well as the christian treated of ; expunge injoyments obtain'd beyond others , in a constant and close walking with god as enthusiastical . some , i am apt to believe , affect this way of high pretensions to rationality , when at the same time they are greatly distant from its exercise , either to obtain a character of being learn'd , or a liking in society , by rhetorical conversation , or to draw followers after their notions , and they to appear as primate thereof . you that have rational souls , improve your reason more for god's service and your own interest ; the more rational , the more capable of improvement with the blessed helps of god's divine word , providence and spirit : place your knowledge in divine things , upon his word as the foundation , and learn to establish it by the observation of his providence and spirit confirming it to you ; and then i dare say , there will need neither rhetorick nor division to keep up the christian religion in its power amongst its professors . you are too weak to comprehend the mysteries of the gospel , put forth never such acuteness of judgment , without the powerful influences of christ's spirit opening the eyes of your understanding , and fixing your faith therein by your experiencing its truth in your souls , such clear knowledge and establishment appears , as resists all the fanciful and erroneous notions of others ; yea , such unspotted conversations , as may engage others to your way , and to be members of christ's mystical body here on earth . i have with great concern , known some christians weak in learning , but strong in the knowledge of experimental religion , clearly understanding an event of providence ; yea , rejoycing in an event outwardly afflicting , when a learned wit could neither comprehend the meaning of the one , nor free himself from disquiet under the other . how often may you hear some unacquainted with experimental religion , but greatly knowing in notional divinity , mightily applauding a sermon , itching their ears with a rhetorical style , and philosophical arguing : and others , mean in learning and worldly reputation , but well acquainted with inward religion , esteeming this same sermon an empty noise , and the preacher a feeder of his flock with airy notions , that have neither solidity nor comfort in their relish , and will lead them in no other path than that of a meer notional knowledge , as a bate to be catch'd by the errors of this age. if ministers and people were more close to the use of means , whereby god's truths might be experimentally felt , both would see far less need of adjoyning the high flight of notions in pulpits , or in conversation , for its establishment in their souls . i think it in our day a more advantageous sermon , and a more necessary book , that leads christians to the use of such means , by which much of god's spirit may be communicated to their souls , and thereby god's word experienc'd as certain , and their reliance upon it as the foundation of their faith , evidently to themselves and others brought forth : such i say , seem more necessary , than the sermon or book inlarging upon a divine truth , with such fine oratorical and philosophical style , as may itch the ear of the christian with establishment of its own notions in religious theory ; and of the illiterate , with an opinion of the preacher or writer's great and learned gifts , indangering both , through obtain'd applause , not only of pride , but of keeping reason out of its due place ; and if this has not brought forth many unneccessary heats at this day , i am greatly mistaken : reason is that noble principle distinguishing us from all other inferiour creatures , and tho' corrupted , yet capable of being restor'd to greater perfection and stability , than when man was created at first perfect , but capable of falling : god has made provision of suitable helps to advance , and to bring forth this perfection ; but the pride of corrupted man is such , that as at first it prompted him to affect an equality with god ; so now it prompts him to the vain imagination of himself , as sufficient without divine helps to regain his perfect state , and obtain by his own knowledge the understanding of all necessary divine truths , and by his own strength the performance of all necessary duties ; and if this has not brought forth the undervaluing of reveal'd religion by the deists , the undervaluing of christ by the socinians , and the undervaluing of a divine spirit exposing him as no help , neither his spiritual influences as strength to work out our salvation by , i am as much mistaken . experimental religion cuts off all these difficulties ; for the more a christian observes of himself in his experienced failures ; the less room and lower station self-strength obtains in his affections , the more he finds of christ's spirit unexpectedly and powerfully bearing home scripture-truths to his personal experience , formerly unacquainted with , tho' often notionally heard of ; the lower esteem reason must have , as by its self incapable rightly to understand gospel mysteries : and tho' in our day , we have some so openly confident , as in print to tell us , that nothing is mysterious in the gospel , against god's own word , the seals of martyrdom , and against the experience of all the saints of the earth , endeavouring thereby to act factorship for satan , by whose pleasing suggestion of mans reason and strength in himself to be relied on , without any other help to believe or to do what is necessary for the obtaining heaven hereafter , and a secure undisturb'd quiet of mind here . i must believe , that that creature has never yet been under any other discovery of gospel-truth , than what was the effect of notional knowledge ; and that continuing in the same state , he can hardly expect to be a member of that triumphant society , whose eternity will be taken up in the admiration and the praise of that mysterious method of redeeming man from a state of corruption and misery , to a state of perfection and glory above ; the prospect whereof we only now enjoy darkly through a glass , and yet the views thereof that upon this earth we sometimes experimentally have , are known by all experiencing christians , both to be mysterious , far above nature's foresight or enjoyment through it self , and rendring the creature unexpressible astonishment in its approach upon the soul ; though the protestant nations abound with such errors , yet they neither derogate from god and his word , or afford darkness to christian professors , who have experienc'd the reality of both upon their souls , but expose themselves to them as christians certainly ignorant of god and his word , whatever fine notional flourishes in print or discourse they express , and also draw forth christians pity towards them , and help believers to advance their praising god , who has made them in the use of means to differ from others . experimental religion makes us become as little children , and esteem our selves so low as to lay all our depraved faculties at god's footstool , and using them not alone by way of reliance , but with the help of god's divine spirit in the use of means : we have for many years enjoyed so much of the gospel , but alas in notion only , that i have stood in a maze to hear the discourse of some illiterate people , concerning the notions of christianity ; and to see their zeal , debating their preachers notions with that hear , as if they had been throwing fire-balls one to another , till fire has been kindled amongst assemblies of professors , when at the same time , experimental religion has never been called in , as a help to unloose their difficulties . at the time of hearing some such differences , my own experience in christianity has made me discover , that either their debates could be resolv'd in various words ; or that if means made use of by god , as helps to the people or preachers soul , for their experiencing of divine mysteries , had been more prest upon the people , with that enlargement which their own experience might have afforded , no such debates would have risen , and people and preachers should be better known in our day ; and whether god's honour , the establishment of his truth , self-applause , or outward interest , were at the foundation of such hot zeal . when once in the use of means , a christian finds the evidences of sanctification , he shall then make the current of his zeal run towards further evidence of its reality and further growth in it , advising others not to debate whether justification or sanctification precede , whether certain conditions must precede qualifying to be united to christ , or union to christ , before any thing of holiness in our nature appear ; but to walk in the use of god's means , and in them to obtain the application of christ , and all his priviledges , by the help of his blessed spirit , and so both conditions themselves , and a renew'd state by your union to christ may sensibly appear at the same time : by the observation of the means thus blessed , and the steps of advancement in this newness of nature , is brought forth not only establishment to themselves , but a capacity of instructing and comfirming others upon surer ground , than that of stretch of wit and notional theory . our debates concerning free-grace and works , carry along with them too much of self , and too little of divine experience , and i 'm sure , too much of fiery constitution ; the experienc'd christian finds enough in himself to keep both in their just bounds , according to scripture rule ; and imagines the debates unneccessary , and bringing forth of no other fruit , than that of faction , dishonouring god , and exposing christianity as uncertain to those that are ignorant thereof . the experiencing christian finds that the more of the free-grace of god in christ appear in his experience , the more love to god is kindled in his soul , the more of true sanctified love , the greater desire he finds to please and to obey him in all his preceptive commands , and that his experience of free-grace no ways tend to a licentious life : whatever the notional knowledge of free-grace may do amongst those who know nothing of a real faith , and experience of god's grace in their soul , and where unstrictness and unholiness of life appears in the greatest zealot for free grace , it savours of nothing more than its notion in their brain . again , the experiencing christian finds , that when he sets himself to be most diligent to perform good works and religious duties , yet in the first he is often overtaken with faults , and in the latter constant failures ●●●ur , wandering thoughts therein , discomposure of mind from some disquiet falling in before , or some suggestion from satan , or corruption within , rising up at the time , which forces the soul to lay by trust to self-sufficiency , and to have recourse to the free-grace of god in christ ; that through his divine spirit , supplies may be conveyed , enabling of us to do works , though our own , yet perform'd by christ's supplies enabling of us ; and accepted from us thorough his merits perfuming them , that being our alone argument to obtain both , for the sake of the multitude of his tender mercies , the opening and pouring forth of which we owe to our blessed redeemer , who has remov'd the flaming sword , and given us access to the throne of free-grace , but still in the use of the blessed mean of prayer : and i think it more a soul 's concern , to try the truth of access to the throne of grace by prayer , in our own endeavour and observation , if return'd , ( that being a mean of obtaining of prayer in christ's strength ) than before the trial of prayer , to pursue first the knowledge , whether justification be previously necessary before access to this grace , as is set down in the first verse of the fifth chapter of the romans . alas ! while we are a striving which things go first , we are in danger of missing all ; while we are debating about the notions of religion , we suffer the truths of god in their experience to drop . oh that our debates were more at home with our inward corruption , sighting it with the continued use of means capable by christ's strength meeting us in them , to overcome it , and to fructifie grace in its room , and less with our fellow christians , unless in point of strict and holy lives : christianity needs no other bulwark from us , than the true plain meaning of scripture-truth , and putting souls in the use of such means as god conveys the experience in ; and where the power of christianity is felt , let him be church of england , or dissenter , under all its subdivisions , he becomes the object of my love , because of the impression the divine spirit seems to have stamp'd upon him . of their being such , we may easily have discovery in discourse one with another , and that without any extraordinary gift of discerning . however others think of this gospel-priviledge , there is such a difference between the nature of notional and experienc'd christianity , between the way and words of a meer notional professor , though never so outwardly strict , and of an experiencing christian , that to my self i find not the least difficulty : and it is greatly suitable to the forecited text in the hebrews , where it is said , that it is the priviledge of grown christians to discern good and evil ; and these christians are such , who have grown thereto by use and experience . and where i can discover nothing of this , whatever party he is of , let his notions and zeal in spreading them fly never so high , i am always afraid that the motive of self bears too much room in his witnessing for god and his truth : let all therefore be reprov'd , who set up variance with those that bear christ's image upon their hearts and lives , and only differ in their notions and conceptions about the truths of god. let holy lives and acquaintance in conversation , with their experiencing christianity in their souls , be the touchstone of trying and esteeming them . by the denying familiarity with such upon such differences , you pinch the great evidence of loving the brethren , and shew to the world that such an one is laid aside , or introduc'd to your favour , from having a name of being one of such a party ; and so give occasion of producing proselites in profession to such a party to obtain interest , and encourage thereby others to ridicule christianity because of such professors blemishes , through the want of christianity's power in their souls ; though these inward enjoyments ( into which observation of outward providences lead as a mean ) are incomprehensible by the prophane and meer professor while in that state , yet they are outward passages greatly discovering god , bringing forth good where all evil is ominous , if observ'd by meer professors . it is experimentally known , that a passage of providence dark and afflicting in its first approach , has many times had in its bosom a rich mercy . there is a known passage of one who broke his leg in his journey to go a ship-board ; a dark and afflicting providence , both by reason of his breaking his leg , and the disappointment of his voyage ; but in its bosom was that great mercy of saving his life , the ship being lost in which he was to have gone . it is not long ago since a wind hindring our fleet to go forth was afflicting , but in it was that great mercy of the preventing of a french invasion ; such passages the prophane and meer professor cannot dive into , and if each were but observant of such like , they would be reckon'd by millions round nations and people , and all with a discovery of god , the governor of all things , and would help us against repining for disappointments , and advance a reliance upon him in all things , by committing them to a divine conduct by prayer , and diligently using means providentially laid in our ways . again , is it not known with experimental christians , that the lord many times introduces a rich spiritual mercy by a dark providence , a spiritual instruction for their establishment , by an afflicting providence ? it has oft been their experience to be brought under an outward disquiet on purpose to free them from a cold , lazy frame of mind , and to introduce a sweet heavenly posture of soul , who therefore from continued observation of this experience , will not forbear repining , and exercise patience , till the discovery of god's design therein appears ; yea , work together with him for the same end , by addressing the lord for strength to stand firm in the exercise of reliance and love to him , which greatly establishes the soul in the exercise of these graces , and therein honours god , and is even met many times with a visible reward suited to that particular action , tho' performed by his own divine strength , the observation whereof has oft brought that scripture to my thoughts , psal . 31. great is thy goodness which thou hast laid up for them that fear thee , which thou hast wrought for them that trust in thee before the sons of men ; either by hiding them in the secret of thy presence from the pride of man , or keeping them secretly from the strife of tongues ; and what establishment hereto the personal experience of an observing christian would give , is more fit for filling up of sheets , than a few lines : mark the 10th chapter , ver . 29. none has left house , &c. for my sake , but he shall even in this life receive an hundred fold , and eternal life in the world to come . is it not the personal experience of christians to be disappointed of the designed and desired issue of an endeavour to introduce the success of another and better ? the constant observation whereof must needs bring the soul to a greater measure of patience under a disappointment , to a sooner and better sight of the providence than the other , who , though under his disappointment , is strengthned to rely by divine influence perhaps in return to prayer , petitioning strength to honour god therein , yet he must needs be under more sinking fears , through the course of the passages of such disappointments ; the other christian having these supporting helps , the reflecting upon god's former ways of the same kind observ'd , and upon record , with the instructing and establishing effects such ways had then upon the soul , and the better event brought forth in a way of providence , than what was expected , together with prayer put up , and strengthning supplies of grace received ; however dark this may seem to the notional christian , yet this , i hope , will receive many seals in its perusal by observing christians . is it not the experience of christians to be led into a pinch of extremity , on purpose to see the more of god , and the less of means in an event , and to stir up the greater reliance upon god with means , and the less upon means without his divine hand accompanying ? how often are lawful , diligent using of means disappointed to christians , till they be brought to serious and often prayer for heaven's conduct and blessing thereto ? the observation whereof keeps the soul safe between means , and a divine hand , affording each his due place , without presumption towards god , or idolatry towards the other ; if therefore the christian observer is enabled to discover good and evil , where others not so used thereto , are uncapable even in these more common experiences ; how far less capable are some christians to discover more secret and adorable methods of god , observ'd by others ? either they were never experienced by them through the long intermissions of fellowship with god , or at least never observ'd , reflected upon , or improven by them to the end of further knowledge of god in the depth . there is therefore not only in the sight and enjoyment of spiritual things , a difference between christians and meer professors , but even between christian and christian , and that without either a gift of prophecy , or an extraordinary gift of discerning , but with such gifts as are communicated to the soul in the use of common means ; only with this difference , that these means are more continually and in greater heavenliness perform'd , and the enjoyments of god therein , either for comfort or instruction more carefully remarkt in all its circumstances , and laid up in record for this very end of improvement , the greater knowledge of christianity , and of god's more extraordinary steps therein . thou therefore , o christian , that has necessary occasion of business , and of lawful diversion , greatly admixt with thy religious duties , as a mean of hindering such fellowship with god as those do enjoy , whose life does run in a stream of actual heavenly mindedness ; reproach not , i say , these other christians with melancholy fancy or enthusiasm , either of which bear their distinct marks from that knowledge of god obtain'd in the constant use of means , and by divine fellowship therein , in continual and serious recesses of soul with god ; but bemoan your circumstances thus involv'd in the necessary occasions of the world , when compar'd with some others , and do more with the opportunities you have , than ever yet you have done , and that according to the means treated of , and blessed by god to others . in the hope therefore of passing from common providences in your observation , to special ones round your self , yea , to the steps and workings of christ's spirit in your soul , exactly correspondent to his word , affording you such knowledge thereof , as expose the contentions and errors of the earth to your pity , and keep you safe from the discouraging blemishes , and infectious failures of christians . in hope , i say , of this , let me press you to this great and experienced duty of observation , and i am hopeful your expectations will not fail , but a mysterious discovery of the reality of his divine word shall be unfolded , such as could never have been forethought , or foreseen by you . it is not to be supposed that ever the most refin'd wit on earth could have made up such a system of mystery as is contained in the scriptures , and is experimentally felt in the soul. is it supposable that the wits of our age ( who pretend their reason as their guide ) could foresee , contrive , or rightly comprehend the work of christ's spirit in renewing the soul ? or is it supposable , that the most rational man on earth , unacquainted with experimental christianity , can imagine the work of christ's spirit in raising the soul to a heavenly frame , and the state of the soul at that time ? is it imaginable , that by the will and power of man , such a frame by which we are admitted to fellowship with the godhead , can be retained without a divine influence ? when though that this divine work is declar'd in the scripture , yet with their reason and light of god's word without divine spiritual influences , ( obtain'd by god's common means ) they are not able to comprehend it , and therefore is left unknown to some of them , and mockt at by others of them ; yea , the word of god made the occasion of errors on earth , the prevention of all which comes in by the right and continued use of these means god commonly affords the sensible experience of himself according to his divine records . some christians excel one another in faith of reliance hereby , that if there be no assurance going along , yet their hope is without shock , and that in the use of reflection upon former experiences , which in the 5th chap. of the romans and the 5th and 6th ver . is said , to bring forth hope , that maketh not ashamed ; and certainly found to do so in the experiences of such christians , if their seals were given forth to the world. let us imagine the judgment of any meer professor under never so rational a conviction of any one scripture-truth , yet without the power of christ's spirit bearing it home as truth upon the soul , you will hardly see ( as the certain effect of this ) saving faith therein , either commenced or so sixt , but that it may give way to a succeeding error , if it have a fairer appearance to his rational comprehension than the other . i don't therefore much wonder at the prophane or meer professors , who have no other sense of divine things than what is notionally imparted and comprehended by them : my greater admiration , is , that christians indeed , who feel the certainty of what others have but heard of notionally , and much more than can be exprest by any , should not be more endeavouring the witnessing for god's truth in preaching , printing , and conversation ; and less for the setting forth of their own parts , or notional controversies , not so material in our day , where the truth of god's word is so much exposed and struck at . a third motive to this duty of observation , is , that it is no hindrance to your worldly business , or lawful pleasures , but rather by fixing your thoughts upon an adjutant to your ordinary means , even a divine hand , and blessing , you may conform to his will , and receive the reward of such a duty : the experience of christians discover , that a laying aside anxiety of mind , and hurry of body , and a laying the matter before god , with the diligent use of means occuring in their way , obtains more business , better success , and greater peace and comfort , both in the way of obtaining it , and its after-enjoyment , than when they ey'd nothing else , besides natural contrivances , which when mightily made use of , is apt to lead a man beyond true sincere uprightness , and their diligent lawful industry , unless for some special end of cutting down a corruption , or for some differences of the temper of the mind : god's method differs with the soul ; but whatever difference be in his method , it will end in the same delight , easie endeavour , and discovery of mystery . i add nothing more to this motive , being it belongs also to the other means to be mentioned , which tho' commonly talkt of , yet not so experimentally treated of , nor practised in such a manner as bring in knowledge of god and themselves , or afford that inward comfort that might be attained thereby . let therefore your observation be general , as to all the steps of god's providences round your bodies and soul , and you will see god in all , and may be brought to rely upon him for all , and have discovered such a mysterious work , as the implanting and growing of grace in your souls ; yea , you may be led to more than ordinary fellowship with the godhead , with the discovery of such steps , as even other christians have never been admitted to , or have let slip in their reflection and improvement of , and thereby be made more capable of witnessing for god than others , and better judges of meetness for heaven than otherwise you should have been ; and all this , without hindering your lawful business , but rather with less anxiety of mind , and hurry of body ; yea , with greater success , and more inward comfort , without confining you from pleasure , unless it run to an extream , either of being sin it self , or the occasion endangering you to sin. the second mean you are desir'd to be in the use of , to bring you into the knowledge of experimental relig●on , and thereby the certainty of god's word , and of his ways with the soul against errors abroad , and darkness within , is that of prayer . in this very duty did i first understand the meaning of fellowship and communion with god , of divine influences , spiritual emanations , spirituality and heavenliness of frame , which are words mockt at by the prophane in our days ; and was unintelligible to my self , while only under the instruction and power of education , and must be incomprehensible to all others , under the meer profession of christianity , let their outward behaviour be never so innocent , and their duties never so gravely perform'd to the obtaining a name on earth . while i was under the power of education , i seldom miss'd my set times of prayer , with as grave a gesture as now at this day , and my concern us'd to be more for neglect of prayer , than for not performing it aright ; but after the eying of god in all things , by the mean of observation of outward providences , i began to think , that if i would have god's favour acting and shining in any passage concerning me , i ought to ask it , and in asking by prayer , to do it with a real design and desire of obtaining it . first of all , i found a seriousness therein like unto the sincerity and unwanderings of one man's speaking to another to obtain any favour ; but soon after i was carried beyond this , with an awful sense of the majesty of god , who behov'd to be of great might , to bring forth all things , and to act in all things , so visibly as i had observ'd , and with such height of sincerity and heavenliness of mind , that my thoughts darted upwards , as with wings , the same time my words were exprest ; and that with such pleasure of mind , as i had never observed before in prayer ; all my delight formerly having been , that i performed , and not miss'd my times of prayer , but according to my usual time and way , had the satisfaction of doing it ; and so from this went on as i have described in the experiences concerning prayer . i know there are many prophane creatures , whose education perhaps has not been religious , and so this duty of prayer has never been enforced upon them : they live without the sight of god in his common providences , and therefore are the less mov'd to call upon him by prayer for his favour in them , unless in a pinch of extremity , where , by the very light of nature , and the power of their conscience , they are forced to lift up a petition to him , but perhaps without any apprehension of god at the time , or concern of seeing their request brought forth in a discovery of him in passages of providence , bringing it about , or in a way of return to that petition , their concern chiefly running upon the deliverance , whatever way it come . but alas there are others , amongst whom i was , and for whom i am now under great concern , and for whose sake i have so particularly exprest the steps of going off from formality in prayer to its spiritual and right performance ; and from my soul i wish , have , and shall beg of god , that what i am to say concerning prayer , might influence their minds with a sense of their state , and a desire to be out of it , in the right use of these few means ; they are such , who have had religious education , who profess the christian religion even in a stricter way than others , who perform all outward acts of worship with outward gravity , who are free from known vice ; and still from no other principle than either that of parents instruction and example , fear of offending them , or of reproach from others , but void of inward seriousness of mind in the service of god ; yea , in hearing ministers or christians express in duty , or out of duty , communion with god , divine emanations , and the like , apprehend the words without any inward sense of their meaning , and as little desire after it , or mock at such words , as too familiar and inconsistent with the greatness of that majesty we approach unto in prayer ; not knowing experimentally the mercy of god , as well as his power ; the wisdom of god in expressing his own mysterious truths by words inferiour to the mysteries , but proportioned to our weaknesses , as well as the condescending steps of god with a poor guilty creature , in first planting grace in the soul ; and i am confident , not knowing experimentally what a heavenly frame in prayer is ; for then when the soul is in a ravishing spiritual posture , words of this kind are forc'd to drop from their mouths , and there is more satisfaction in the soul , and greater acceptance with god from a familiar style to him , influenc'd by his divine spirit , than from a whole prayer of another , where distance appears , either from the words , fine style therein , or length of prayer , but unspiritually perform'd : yea , from this very principle of education , there are some who have an outward sincerity , and from thence an inward satisfaction in their profession , with a resting in their knowledge and practice , as all the religion to be obtain'd , with good hopes of their state for heaven , without ever doubting either their profession or security for heaven . there are others under the power of education alone , who tho' unspiritual in their minds in prayer , yet upon any failure of their set times , are really uneasie and dissatisfied , especially the breach of their continued custom . and as it is for these my concern is greatly put forth , so it is with those that many times greatest difficulty is to reclaim . it is well known how deeply are fixt the impressions of education , and that nothing but a spiritual working of christ's spirit is able to blot them out , or to impress them a-new ; upon which very account , childrens education , with true notions of the christian religion , can never enough pay their obligation to such instructors ; it being an excellent preparation for renewing the practical impressions of the same notions upon their hearts , as well as upon their brains : in a word , religion is between god and the soul , and according to the heavenliness or un-heavenliness of the temper , and frame of the soul ; so a thought , word , or action , in duties , or out of duties , is either acceptable or unacceptable to god. before therefore you leave off the errors of education , to a right notion and performance of prayer , you are first of all to be convinced of what is erroneous , and then of what is true and right . first , therefore a laying too great a weight upon a particular place for the performance of prayer , is an error of education : i know there are some so strictly addicted to prayer in a church , that neither earliness nor lateness will obstruct their custom herein , as if it were a circumstance material in god's account . it is not against prayer in a church that i set my self to oppose , but the great stress some from education are pleas'd to lay upon it : i do believe , that if others were as painful to bring their minds into a serious posture , as these are ( by retrenching their natural rest in a morning , retiring themselves from diversion through a day , or at an evening ) to have their bodies in the church at the times , prayer would be better known , and much more pursued in its right performance , than at this day . for my own part , if my soul be right with god , it is neither to house or church i affix my self , but the place i can be most private in , either from the diverting sight of others , or their discomposing noise ; and if i have opportunity of choice , no place is more grateful to me than that in which i have had greatest enjoyments of god in prayer . privacy i greatly value , from an unwillingness to expose my self to the censure of shew and applause , or a prayer acceptably performed to the mocking of some , finding it impossible to restrain my self from more than ordinary flood of words , and from a more than ordinary audible voice , when the lord is pleas'd to raise my affections above my ordinary frame . the reason of chusing a place favour'd with god's presence to my soul , is , that the memorial thereof may excite the greater endeavour after it , and former experiences may be one of my pleading arguments for it . this is abundantly suitable to the example of david , who would often say , psal . 42.6 . that he remembred the hill hermon-missar , and other places , which were remarkable to him , from the rich entertainment of god's presence in them ; from all which , i drive only thither , to make you know how little the consideration of place , prayer is performed in , avails in god's account , or comforts the christian's soul within , whatever customary performance , or outward applause afford . privacy is recommended from christ's own example , who would retire to the fields on that very account ; yea , part then from his own disciples , and constant companions : and truly the more serious a soul is , the more willing to be from all , and to center all his thoughts upon his dear god. if therefore any labour under this failure of education , let me advise against it , unless on the account of better performance of prayer ; and because i hope there are some who on this very account give strict example thereof , let me advise all from censuring such an action ; the doing of it for a greater meetness , for fellowship with god in prayer , makes it a circumstance congruous to a well-perform'd duty ; but the circumstance of pleading for it in conversation , and fixing it upon others , from a liking of the way , argues it rather an error of education , than a circumstance experienc'd in themselves , helping forward their seriousness with god : for though to some it may have this advantage , yet to my self it could not have ; the seeing of any before or with me in any performance of private prayer , proving many times visible hindrances . secondly , a laying too great weight upon punctual keeping of set-times to pray , is an error of education . there are many in no other state of christianity , than that of its meer profession , and outward acts of worship , who with marvellous strictness perform the set-times of morning and evening-prayer , purely from the rule of education ; but still at a loss what communion and fellowship with god in prayer means : i accuse not their praying at set-times , but professors confidence therein , as evidence of their religious state , or their prayers right performance . david's set-times of prayer are instanced in his book of psalms , and i hope there is not any experiencing christian on earth at this day , who slights their appointed seasons of private prayer , to supplicate the lord's conduct from morning till night , and from evening to morning ; yea , by observation of continued mercies through the day , are kept in a posture of soul fitted to ejaculate praise ; and by observation of continual wants , fitted to ejaculate supplication throughout the whole course of the day , and so kept in obedience to that divine command , of praying without ceasing , even amidst diligent endeavours in business , and outward lawful pleasures , as well as in the performance of morning , noon , and evening sacrifices . my challenge therefore takes place , when exactness in that circumstance proceeds from no other foundation than that of education , or guided by no other rule than that of others example , and tending towards no other ends than applause , or pleasing themselves by their customariness therein . the former experience of my self under the alone power of education , and now under the power of christianity , gave me occasion to reprehend this error , having then found my self more uneasy at the neglect of a set-time of prayer than i am at this day , when a lawful occurrence falls in my way to hinder my performance of prayer at my usual set-time , then i have found my self still under anxiety for the omission only ; but blessed be the lord , my experience is such , that a heavenly frame ( the continual desire of my soul ) is neither confin'd to set-words , nor set-times of prayer , and follow'd with as evident returns when put forth in ejaculation , as when in solemn prayer . thirdly , a laying too great a weight upon the performance of prayer in form , or extemporary , is an error of education ; the frame and posture of the soul in prayer , is the touchstone of its right performance , and therefore either of which the christian finds most raising a spiritual frame , that i think safest for a christian to stick to . for my own part , without regard to the opinion and way either of the church of england , or dissenter , but purely to personal experience , founded i hope upon scripture-revelation , i must say , that when in closet or family-prayer , my frame of mind has been rais'd to great spirituality and heavenliness , my words then have run from me with an amazing freedom and current , and in a most affecting way to my self and others ; from whence i must imagine , that the soul confining himself to words in a form of prayer , gives an occasional hindrance of this spiritual frame , by confinement to what is design'd to be utter'd , and so keeping off such divine influences , which we are uncapable of bounding either in the frame of the soul , or in the christian's outward expression . again , there is a mighty difference between a christian's seriousness , when nothing else is sensibly productive thereof , but the strength of the creature 's self , by the means either of thinking upon god's all seeing eye , upon the greatness of the majesty approach'd to , or by the means of drawing off the thoughts from distracting things : there is vast difference , i say , between this serious frame , and a spiritual heavenly frame sensibly , suddenly , and powerfully influencing the soul without any thing of self , unless as in the use of prayer , but sensibly rais'd from a higher hand , to thoughts and words far beyond the other . i bless the lord without the latter i am never satisfi'd ; and i know the first may be perform'd , and yet without sensible fellowship with god , but perhaps real fellowship with him by his strengthning influences , and nothing more , fixes the thoughts from diversion , or discovers self , and christ's spiritual influences ; and carries the soul more out of self , to cry and depend on christ's supplies , than such extemporary prayer with observation . but if this experience can be opposed by others , who , for any thing i know , may find less distraction , and greater heavenliness of frame in a form'd prayer , whatever their opinion be , i shall never offer my censure against the circumstance of formed or extemporary prayer , being only to be accused , when either it 's perform'd , stuck to , and pleaded for , because of education , and not by reason of the one or the other's being a better mean towards performing of prayer in a more heavenly and spiritual manner ; if our concern run more upon the observation of the soul's frame in the performance of duties , than upon the various methods of their outward performance , the common distinction of opinions and quarrellings about needless circumstances would soon be abandon'd . i dissent from all , tho' of my own opinion , who lay weight upon any circumstance , but in so far as it contributes to greater spirituality in prayer ; and shall never censure those of another opinion , who stick fast to some circumstances , and thereby differ from me , purely because such circumstances are more serviceable to their souls , in raising their frames to greater spirituality than when otherwise perform'd : but to be strict in their use , and to plead for them in conversation , purely because of being educated with them , without trying the contrary way , pleaded for , and experienc'd by others , seems to me the product of self , rather than the spirit of god. again , i am of the opinion , that children educated with forms of prayer , are led to greater laziness in their more grown years , and often proves a mean of rendring them secure without fellowship with god in duties : not as if i confin'd god's spiritual influences to an extemporary prayer , or that there were never a spiritual frame in praying with form ; but that the latter more consines the soul with its thoughts in the duty , and so fits the soul far less to receive spiritual breathings , than an extemporary prayer . and when a soul in the use of form in prayer is raised by christ's spirit to a heavenly frame , i think i may say , that then the soul goes beyond the path of form it begun the prayer in , and reaches further in expression , than what his soul design'd by his usual form. fourthly , a laying too great a weight upon the circumstance of length in prayer , is another error of education , especially amongst the youth of dissenters , who are as much pleas'd herewith , as those of the church of england are with form in prayer . length in prayer i accuse not absolutely ; for if the soul be in a heavenly frame , and admitted to near approach to god in prayer , its delight therein is such , that it is unwilling to , yea , can hardly give over ; but when length in prayer proceeds from no other foundation than education or custom , it is a circumstance no ways promoting the soul's heavenliness in it , or god's acceptance of it . there are many , who from being train'd up in the way of extemporary prayer , can with strength of memory , judgment , and readiness of expression , lengthen out prayer to their own conceit and satisfaction , and with applause from others , and yet never know at the same time the meaning of access to god in prayer ; it is a consideration that has often moved me to concern for some under good education , and religious character , but altogether unacquainted with inward religion . the meaning of outward worship to god , is to honour him on earth amongst our selves ; and the service that is proportion'd to god , is spiritual in the soul ; expression being no acceptable sacrifice to him , unless upon that account of spiritual worship ; it 's that which assimilates a man most to god , and brings a man sooner to the knowledge and admiration of god , and to a meetness for that heaven wherein in all his childrens servants shall be spiritual and heavenly . a prayer spiritually perform'd , seems to fly with wings by the gale of christ's spirit blowing upon the soul , making it sail towards god with such words and thoughts as appear more the fruit of a divine spirit , than of great memory and judgment . let us but make observation of one man's prayer at one time and another , when the judgment 〈…〉 are left only at the helm , how 〈◊〉 and faintly does his words drop , though never ●o fine ; but when god breathes suddenly and freely upon the soul , his frame is visibly chang'd , is more affecting to the hearer , and is admitted to plead with god in greater familiarity , with greater power , and readier expression . it is experimentally known how much more pleasing and affecting a spiritual prayer is , though perform'd by an illiterate hand , than the prayer perform'd by the most ingenious but unspiritual . there needs no other way to converse with the experienced christians , but by bringing experiences to their memories ; but for others unacquainted with experimental christianity , i hope the use of the means treated of , will bring you to the same experience , and then your arguings upon air will vanish , and they 'll find the christian religion solid and true , and filled with all solid comfort and establishment to your souls . abandon therefore circumstantial niceties as evidential of your right-perform'd prayer , restrict your self to no place , in performing the duty , or in debating concerning prayer , but where you find most privacy , and greatest assistance towards a good frame of soul ; confine your self not to morning or evening prayer only , but throughout the whole day , upon any occurrency of affair , or company you are call'd to , distrust your self , without begging god's conduct therein ; and if under constraint from set-prayer , endeavour after a good frame of mind in ejaculating a petition to god , which will issue in as sweet and remarkable a return , by which means the frame of your mind is kept in a continual seriousness to answer that command of praying without ceasing , as was said before , and as a mean to repel forgetfulness of god. and to hinder the danger of running to an extreme in lawful diversion , which at this day is an occasion leading to much evil , even amongst real christians , lengthen out your prayer according to your suits you find you stand in need of , or are sensible of at the time ; and if you are heavenly , you will lengthen it out with pleasure ; use form or extemporariness ; not because you have been so educated , or because those of your party do , and plead for it , but try both , and then use what you find most serviceable towards a good frame of soul. these errors being remov'd , i come to give you my experience of right perform'd prayer ; not by philosophical definition or distinctions , there being sufficiency thereof by excellent hands already in print , but by enlargement , according to my method of experiencing the gradual steps of knowledge god was pleas'd to afford concerning prayer in the performance and continuance of it . in general therefore , judge of your right performance in prayer by the following marks , which were the two i was first of all made sensible of , tho' afterward others ( of which you shall hear in the repetition of the same two , with the addition of others ) occur'd : but i chose rather to keep them in the method of time as well as matter that they were experienced in ; not so much for grown christians who have experienced the same with my self , and therefore may be comfortably established thereby ; but for the sake of the illiterate and meer professors , though notionally learned , that they , and all unacquainted with experience , may be led step by step to the right knowledge and performance thereof . first , you may judge of your right performance of prayer by the frame of your mind in it , if spiritual and heavenly , if your thoughts are carri'd upwards with sincerity and fervency , the same time your words pass your lips ; the power of instruction , custom or applause having small room as motives thereto ; but the obedience of god's command , the sense of your need of , and insufficiency to bring about what you ask . the sense of power in god , and of his willingness to bestow , if for your good , moving you to address him , after the experience whereof , and strict continuance in the use of set and ejaculatory prayer , with observation of what occurs therein , you will find more knowledge and enjoyment creep upon you , than all the divines on earth that ever i have met with has been able to express or impart . secondly , you may judge of your right and acceptable performance , by returns to your prayers . such objections , that a return may come to a prayer , and the christian not know it to be the return ; or that a return may be so long deferr'd , as when it comes in , the prayer that petition'd it being out of the christians thoughts , he is in danger of mistake , by imagining the prayers not being spiritually perform'd , not accepted of god , or return'd by him , when the prayer has been perform'd aright , god pleased with it , and yet answer'd : such objections shall fully be answer'd in further discoursing concerning prayer : only give me leave to say , that when a return comes to a prayer , and the return not known to be such , it is certain argument to me , of laziness in that christian , and that a general and exact observation of the enjoyments accompanying spiritual and continued prayer , has not been the practice of that soul , and that that prayer has not at first been remarkt ; god's ways between the praying , and its return , not exactly observ'd , and reflected upon , and consequently the return given i● , not compar'd , but unsuitably applied to notion and fancy ; the neglect of the observation of this , god's common method , extreamly hinders the knowledge of a prayer right perform'd , and really return'd , and is the true and often ●●●●sion of false and erroneous thoughts both of god and our selves : again , it has 〈◊〉 been my own experience , 〈◊〉 the return of a prayer has been to 〈…〉 that at the time of the performance i have had an 〈◊〉 p●werful sense of god's acceptance thereof , 〈◊〉 it was god's work , and not my own , from its sudden and powerful fixedness in my soul ; neither the work of satan or inward corruption , by reason of its effect in the soul afterward abiding , even full pleasedness and quiet of mind concerning the event , tho' the return was deferred ; neither any repine , but continued exercise of resignation , love to , and reliance upon god , which clearly discovers the power of a divine spirit ; these going along takes off the thoughts of prayers being unspiritual , unacceptable , or not to be return'd , tho' the return be deferr'd . there are many at this day under no other advancement in christianity than its meer profession , who are constant to their duty of prayer ; but either reflect not , or in reflecting upon their duty perform'd , never seriously question in themselves , whither any other thing than there petition of words in such serious a manner as the strength of education , and others discourse concerning god's greatness , had brought them to , was either necessary or actually in their prayers , or ever examin'd after prayer was over , whether it had return or not ; how this way of living should train a soul to the experience and knowledge of access to , and enjoyments with god in prayer , i know not , speaking as to god's common way of bestowing such comfortable priviledges purchased by christ for us . to instruct you therefore , ( from the experience of god with my self ) o prophane and meer professing christians , i would with much sincerity and love 〈◊〉 ●ur selves , beg your steps in the following 〈◊〉 . when you are designing any matter , or endeavouring the interest of this or the other mean , to bring forth your purposed end , resolve to address the lord by prayer for his guidance of you to the use of right means , and his blessing the means to bring about your design , unless inconsistent with his honour and your interest ; and if you are hinder'd from solemn address , make use of your thoughts , and dart them up to him with the same petitions : mind not only the words in your solemn prayer , and your thoughts in ejaculation , but consider the frame of your mind in both , whether serious or not ; if as serious , as when speaking to this or the other help to carry on your design , ( at your first enterance i suppose not your acquaintance with spirituality of frame ) and if your frame be thus serious , mind the issue of your affair ; if it be according to your desire and prayer , impute not your success altogether to your outward help of this mean , and the other , but let heaven's blessing , accompanying your diligent use of means , have room in your thoughts , if not as chief , yet as necessary ; and therefore you will improve this passage thus observ'd , with a resolution to address god more seriously than ever , in your next undertaking ; and accordingly perform your serious prayer to him for his divine assistance , which meeting with a sensible return , you will improve with a more fixedness in your resolution to petition him in all your after-concerns , and with giving of him now the place of principal agent with your means , which will lay a foundation , not only for a resolution and performance of prayer , and that seriously to god in all occurrences , but make a fair step towards the founding a faith of reliance upon god ; yea , an endeavour of pleasing god , to interest your selves in his favour , and a perusal of the scriptures , to know the will of god , and the way of doing it ; and going on in this way of prayer and observation , with such suitable improvement , you know not , neither is it in the power of the greatest exercise of a rational soul , to foresee or imagin aforehand , what great and mysterious things may be laid before you to observe ; to wit , of a christian's advancement from the first step of seriousness , to a reliance upon god as the alone power to be trusted to , with such means he allows of , and has witnessed his pleasure in , by working with them for the bringing about such events as are sought from natural strength by others , but by them in petitioning the agency of his power : i don't mean by repeating of words , by way of form and rule given you in your education , but thorough a sense of the great advantage of his favour , and a sincere desire to obtain it ; a carrying out of your desire with thoughts and words suitable to the present height of your longings , which lays you in the way of meeting with the breathings of christ's spirit to help your infirmities , and to raise your frame to such a posture of heavenliness as you never knew before , unless by the hearing of the ear , and will soon unfold what a dark state you have been in ; that all the seriousness you had in prayer , was no other than the strength of education , and that there is something else in the christian religion you have never yet been senble of , more suitable to the feeling of the soul , than to the utterance of the greatest orator on earth . the spirit of god has express'd in the scriptures these mysteries in a stile suited to our understanding ; but when the same spirit bears them home to the sensible feeling of a christian , what addition is given to the christian's understanding of them , and true faith in them ! i go not therefore about to express these experienced mysteries in a better stile for your understanding , but to put you in a way of obtaining their experience upon your souls , by the working of a divine spirit in the use of common means . you lose your labour in endeavouring to understand them in their saving efficacy by your natural reason , without the help of a divine spirit , and his internal revelation . what can better unfold or express the breathings of christ's spirit upon a soul in its holy frame and performance of any religious duty , than its resemblance to the blowing of the wind upon our bodies , which , though sensibly felt , yet is mysterious as to the parts of the heavens from whence it blows , or the way of its blowing upon us . in like manner , though the spirit of god , breathing upon a soul in praying to god , comes often suddenly like a gale of wind , refreshing the soul's dead frame with a ravishing heavenly life and power ; thoughts , desires , and all the affections being then carri'd heavenward , like a ship towards its harbour , with sweet delight therein , and an actual undervaluing of the richest treasures and pleasures on earth , in the balance with this comfortable sweetness for the time enjoy'd , the continuance whereof would afford the soul a heaven on earth ; yet the spirit of god , in the excellency of his divine nature , and in his method of thus changing the frame of the soul , is incomprehensible by the reach of human reason ; and to the experienc'd soul there is but a discovery of him in his blessed effects and operations , and a sight of him through a glass darkly , till that blessed change pass upon them , and they obtain a perfect meetness to see and to understand him as he is . no wonder therefore the prophane , or meer professing christian , attempting to comprehend god's word as to the work of the spirit of god in planting grace , or watering it with constant influences to keep it in exercise , find themselves at a loss how to understand it ; and therefore never feeling its effects upon their souls , either look upon it as chimaera , and the being of the spirit of god , or his blessed operations of converting and spiritualizing a soul , to be only notions of a melancholy brain . how many are there at this day who mock at the spirit of god , and the divinity of our blessed redeemer , and ridicule expressions of fellowship with him as canting discourse ; for they never receiv'd the precious benefits which the son of god purchas'd , and the spirit applies to the souls of unfeigned believers . is it possible that one in a violent hot countrey unacquainted with the blowing of wind ? is it possible that one that never tasted honey ? is it possible , i say , that the first and latter , from the description either of the blowing of the wind , or of the nature of honey , in the most perspicuous words , can so well understand , or so firmly believe the blowing and refreshing effects of the wind , or the nature and the sweetness of the honey , as those who have enjoy'd of the first , and tasted of the latter ? this is a true resemblance of their condition , who are void of the real inward knowledge of religion ; and their slighting and disbelief of the spiritual efficacy of the ordinances , cannot weaken the faith of believers , who have experienced the reality thereof upon their souls ; but give them greater establishment , and afford them matter of repeated exercise of love to him , who past by some , and calls others , and advances them to a further reliance upon him , in the due use of means , for the obtaining a richer abundance of the communications of the holy spirit . when the errors of the prophane and meerly professing christians endanger the staggering of any real and true christian , it is often my fear least that christian has been too careless of his duties , and has not improved the pure motions and assistance of the spirit within , and the advantage of the external means of grace ; for else he would be above the impression of the objections of carnal persons against his own feeling . is it possible that force of the most powerful argument of the greatest rationalist , covered with the finest dress of words against the sweetness of honey , can shake the faith of any one that has tasted thereof ? perhaps he cannot discover the sophistry of the allegation , but he knows it's false ; like the poor woman , when oppos'd by the enemies of truth , her faith was firm in her saviour , and she answered all arguments with these words , i cannot dispute for christ , but i can die for him . a sincere christian can say , i cannot perhaps demonstrate with rational arguing , the being of the spirit of god , and his effects of renewing the soul , conforming it to christ's image , and spiritualizing its frame in duties , but i am well assured of it against all the infidels on earth . let what i have said move thee , o prophane and meer professing christian , to the use of observation and right performance of prayer , as helps by which you may experience the reality of inward christian religion ; yea , let it move you , o lazy christian , who know not so much of god in the soul , and of inward religion , as is attainable by you , be more serious and constant in converse with god , in the use of his means , that you may enjoy what others have been acquainted with : the wise and serious observer of gods dealings with his soul , who frequently reflects upon them , will better understand the harmonious agreement between the revelation of god in the scripture , the workings of the holy spirit , and the divine disposals of things in this low life , than another sincere christian who does not acquaint himself so intimately with god , by a constant application of himself to him in all the ways wherein he draws near to us . it is the hand of the diligent , in the use of means , that makes rich ; so is it the mind of the diligent christian , in the use of means , that is fill'd with knowledge . god's private councils are not to be div'd into , but what is suitable to his word is to be sought after , and may be found out . it 's the trial of his word that brings experience , and experience brings hope ; and it is the not trying the truths of god , that makes so many doubtings and shakings in a christian's faith , and so much of unsetled hope of their inheritance above . i return from the lazy christian again , to the meer professor and prophane , and beg you 'd be entreated to join the easy and advantageous duty of prayer to all your endeavours , not contenting your selves with the cold forms of words , but mixing holy affections , which are the life of prayer , and observing the gracious return of prayer , when perform'd by the assistance of the spirit of grace . this is a priviledge provided for you , and to be obtain'd by you in the use , and continued use of right means ; the reason you miss the divine bounty is , because you don't present your self in god's way . if a beggar expects the alms of a prince , he will endeavour to be in the same street he passes thorough , and as near him as ever is possible ; he will neither go to a contrary street , nor to the opposite side of the same street ; neither will he plead his poverty alone , but express all his wants one after another , as so many motives to move charitable compassion . all beggars keep not to the same form of words , but open their cries differently , according to the different sore , lameness , blindness , or the like , wherewithal they are afflicted sensibly with . prayer is god's way wherein a poor creature may draw near to him without hindrance of this or the other diversion between his soul and his king ; and when a christian is once sensible of his wants , and of the all-sufficiency and condescention that is in god , it is not form or fine words , but fervent serious pouring out the desires , that moves the compassionate father in christ . a closet-prayer is oftentimes the opportunity of receiving great mercies from god , and is many times the setling of a disquieted mind , and the change of a carnal earthly frame , to a spiritual heavenly one . it allays our sorrows , and gives peace under sharp afflictions . this duty spiritually and constantly perform'd , will make you happy by experience , and to resolve with the psalmist , it 's good for me to draw near to god. but to discourse more particularly concerning prayer spiritually perform'd , be pleas'd to remember the many experiences in the forepart of this discourse , concerning spirituality in prayer , as evidential of its right performance ; yea , god's acceptance thereof , and of god's returning what was askt therein . i hope with an humble rejoicing i may say , that since ever i begun to experience a real heavenly frame in prayer , when my soul therein has been carri'd forth to god with high spirituality concerning any one particular event , with full quiet of mind , and sensible exercise of resignation at the time concerning it , a return to that address has never as yet failed me ; and that when my desire has been in exercise towards any one thing that god would not bestow , i found my self by the strictest observation under a constraint from this spiritual frame ; yea , sometimes from words to utter any petition : or when words have been utter'd , it has been in the same manner as when i was altogether unacquainted with inward religion . these and other experiences are built upon no slenderer a foundation than god's own word in psal . 10.17 . according to the expression of the psalmist , thou wilt prepare their heart , to wit , the hearts of the humble , and of god's own children , and thou wilt cause thine ear to hear . is there any thing more plain or more fully experienc'd by observing christians , than that when god enclines his ear to hear a petition from a child of his own , that he prepares his heart aforehand to ask it . he prepares the heart to ask by the influence of his divine spirit , one part of whose work is said to be to help our infirmities , and that infirmity of our not knowing what or how to ask , by making intercession with us in prayer for what god is to return , as well as exciting us to ask what we should not have otherways done , though really standing in need thereof . as the spirit of a man knows the things of a man , so the spirit of god knows the mind of god ; and is it to be imagin'd that this spirit knowing the mind of god concerning what he will return , will raise a christian's soul to a heavenliness of frame , and thereby prepare his heart to ask of god for an event , when he knows god will not return it ? a spiritual heavenly frame is not the fruit of self-power , otherwise a christian would be capable of getting and retaining it when and as long as he pleas'd , which from its sweetness in enjoyment would be desir'd for ever ; but it is the certain operation of the divine spirit influencing a christian's soul commonly in the use of means , and extraordinarily without means , for the end of letting the soul experience the sweetness of nearness of fellowship with , and access to god in prayer , as a foretaste and earnest of more intimate and lasting communion with him in heaven ; and for the end of helping him to pray in such a manner as may be acceptable to god , and return'd by him . it is as , yea more , insupposable that the spirit of god would help the soul to plead with god for a thing contrary to his secret will , ( not a secret to him ) as to help him to ask any thing contrary to his revealed word and will , where his assistance is given to ask , it is assuredly for the obtaining of what he knows god will bestow ; however the return be deferred , and and christians lose its sight by the intermission of observing of passages between the addressing god , and god's giving in a return thereto . preparation to ask of god in prayer , obtain'd through the sensible comforting influences of his divine spirit , and preparations to petition the lord , obtain'd without any other sensible help than outward endeavour in the use of means , are easily distinguished in their present sense , and after-effects ; the one is sensibly the intercession of a divine spirit , with the blessed effect of inward delight , resignation of mind , and return to the prayer ; the other has nothing else apparent besides the creature 's own strength , without that inward comfort or return following it , but the latter is often the means of obtaining the first . i have often found , and to be sure other observing christians the same , that when i have design'd and desir'd to lay a petition before god in as serious a manner as possibly i could , my preparatory means has been to bring my mind in composure , and my body in gravity of gesture ; to read a scripture again and again , to fix my thoughts with seriousness , and to meditate upon the all-seeing eye of god , to whom i was to address , on purpose to over-awe me from levity of mind in my prayer : but when i have been actually ingag'd in the prayer thus prepared for , the desir'd and design'd petition has never been mention'd ; either my thoughts have been carry'd upon somewhat else undesign'd , which i have with earnest affections and submission prayed for , and has sensibly had it afterward return'd ; or if the desir'd and design'd petition has been exprest , it has been in such a manner , tho' sincere and unfeign'd ; yet sensibly a prayer perform'd with self preparation , and greatly wanting heavenly supplies to enliven and spiritualize it ; and as spiritual and heavenly strength preparing to ask was with-held , so was the return : yea , besides the experience of correspondency , of heavenliness of frame in prayer , the true comforting preparation of christ's spirit to that prayer's return , i hope i may sincerely witness that in the enjoyment of such a heavenly frame in prayer , words of praise concerning the thing i design'd to petition for , without the least fore-knowledge of the mercy obtain'd , has been given in . who observes not these things at the time , and lays them not up in their diary till the explicatory passage appear , such lose the comfort of such enjoyments ; the knowledge of god's deep ways , and their capacity of witnessing for him as others . some real sincere christians may here perhaps advise , and wisely too , to have a care lest by god's changing this method , observ'd as certain , the ill consequence of darkness and faith's staggering occur not , leading to misdoubt both former experiences , and the new methods of experience god gives in . to which , i say , that any mistake concerning the spirit of christ interceding for any one thing in prayer , and the return thereof as certain , is not because that ever it otherways has been , or shall fall out ; god's word being true , and the certain foundation of this experience , but by reason of some failure on the christian's part thorough laziness in observation . again ; this objection is evidence to me , that thou , o christian , art not in the way of observation , otherwise thou wouldest have known from experience god's infinite condescention to be such as to suit his dispensations according to the state of the soul in its conversion , and in its progress in christianity . to a new convert the experiences of god are so marvellous and plain , either in their nature , or by god's continuing to repeat them , till the christian understands them plainly . if he apprehend not one , he may others ; if he cannot see somewhat of a divine power in a common serious frame brought forth by the soul 's own strength , and sincere endeavour ; yet he may in a rais'd , ravishing , heavenly , delightful frame , coming suddenly , and that again and again , with returns to the latter , and not to the first ; that the one may be the more distinguisht from the other , and the ardently sought after . the leper weak in faith had his prayer immediately return'd ; but the woman in canaan great in faith had the return of her petition deferred , with the intermixture of many trying passages . thus by observation of god's ways with my self , i have found that my prayers sincerely perform'd , when first sensible of an inward change , were immediately return'd ; that i had not time to lose sight of god and his condescending love in them : but so soon as the faith of the certainty of access to god in prayer , was established in me , and faith of reliance upon him was stronger , then his returns of such prayers were greatly defer'd : and as a condescending help to prevent desponding anxiety , quiet of mind concerning the return to be defer'd , always accompanied my supplication , and the lord left me not to the dominion of corrupt nature , or of satan's suggestion : or if either had assaulted me , the divine strength raising me to an actual resignation to his will at the time , fortified me against them . again ; an observing christian sees so much of the depth of wisdom in god's ways concerning them , that it must be strange if he presum'd to confine god to one method , when the variousness , yea the contrariness of methods to bring about the same end , is one great evidence of the excellency of his wisdom . an observing believer knows , that god tries the strength of christians various ways in order to their establishment : not because he is ignorant of the exact measure of their growth in christianity , but from love to them , that by their faithful continuance in prayer deferr'd as to its return , the graces of the spirit may be excited , and exercised , both to the honour of god , and their inward comfort : for what can be more reviving than to find corruptions weaken'd , and grace strengthened , which is the sweet issue of many grievous afflictions , that are not removed upon our renewed petitions , till we are purified by them . hereafter may some say , since spirituality in prayer is the spirit of god's gift , and it unexpectedly comes , we may lay by prayer with our own endeavours , and wait as the quakers say , till the spirit move , and then to pray . to this i say , spirituality in prayer is the alone gift of christ's spirit , and it comes when he pleases ; but by sincere prayer , we obtain this blessed gift : it is not the usual way of god to bestow it in more excellent degrees , without our sincere asking it in the humble sense of our need of it . the quakers acknowledge , as from converse with some of them i have heard , they have an innate spirit , by which they are acted , and according to its inward striving , so they move in duties . i know in us all there is that innate principle of corruption , which reigning , makes our faculties of soul and members of body move as it listeth to evil ; but a principle of grace that inspires us with new life in our duties , comes from heaven , and is obtain'd in the use of his ordinances . this does not in the least obscure the glory of god's free-grace ; for his spirit excites us to duties , and supplies us with strength to perform them ; but it directs us to seek god in the ways appointed , that we may find him . that therefore christians may rightly judge of this heavenly frame , and intercession of the divine spirit preparing them to ask from god what he is to return , ( errors herein proceeding either from mistaking the work of christ's spirit helping them to ask , or from applying the return to what they ought not , ) i shall give the following marks accompanying such a prayer , and that observ'd from my own personal experience . first , a heighth of spiritual thoughts and affections throughout in prayer , or in one particular petition thereof , far beyond common seriousness , which tho' by words it be almost inexplicable , so as to make the unexperiencing christian comprehend it , yet it is easily perceiv'd by the experiencing christian . in this rais'd frame of the soul , either in solemn or ejaculatory prayer , there is such heavenliness of thought , as if the soul were already in heaven's enjoyment : and for the comfort of young observers , i must acknowledge , that my spirituality of frame in prayer , the real preparation of christ's spirit to ask , and certainly evidential of god's return , was at first observ'd to be much less in degree , tho' the same in nature , than now it is ; one degree of experimental knowledge , preparing for farther degrees . this brings to my thoughts the gradual rise of christians meetness for heaven , by christ's spirit in his common way of working by the use of means , of which observing christians are sweetly sensible . secondly , another mark of christ's spirit 's intercession in prayer , as token of god's acceptance thereof , and his return thereto , is , when with an address so spiritually perform'd , goes along a comfortable quiet of mind concerning the event , tho' the praying-believer be encompast with afflictions . a calm composure of mind in our trust upon the gracious will and wisdom of god to dispose of all things concerning us , is our duty , but 't is the gift and work of the holy spirit , who is stiled the comforter . we must observe in the word of god , what he commands us to do , he promises to enable us to do : he commands us , that sin should not reign in our mortal bodies ; and he has promised , that sin shall not have dominion over us : in like manner , god commands us , to be careful for nothing , but by supplication to lay our requests before god : and certainly freedom from anxiety and disquiet , and a full possession of the soul in patience , concerning any thing , in commending our affairs to god by prayer , is the product of the divine spirit , and not from the natural temper and stayedness of the mind : and where the christian actually experiences it in prayer , he may safely conclude himself influenc'd by a divine spirit , not only in raising his frame to ask , but leaving it at god's footstool as to the event , and that as presaging of god's returning favour , and introductive of his blessing . the promise of god is the foundation of this trust ; psal . 37.5 . commit thy way unto the lord , and he shall bring it to pass : the habit of resignation may be in the soul , but 't is drawn forth into exercise by the renewed influences of the spirit . thirdly , you may judge of the intercession of christ's spirit in your souls , in addressing god by prayer , by the passages of providence that bring about the return of this prayer . in the observation whereof , the speciality of a divine hand in the providences bringing the return about , is as discoverable , as immediateness of a divine spirit influencing the soul to ask with calm and resign'd submission , as to the event . the observing christians do often see these two joyned together , and each illustrating one another , where others do not , or hardly are at the pains to observe the one or the other ; and what the psalmist in the first ver . of the 116th psal . in the fifth ver . of the 118th psalm , and in the 121st psalm , finds that prayers return observ'd , and the passages of providence discovering or bringing it about , is powerful in bringing his soul to the actual exercise of love to reliance upon admiration and praise of god : i love the lord because he has heard my supplication ; i called to the lord and he heard me , therefore shall i see my desire ; and he is now my strength and my song ; i will praise thee , for thou hast heard me , and art become my salvation : the unobserving christian therefore of prayer's return , and of the method bringing it about , loses thereby the actual excitement of the excellent graces , and so miss of much comfort and light that others enjoy . fourthly , you may judge of the intercession of christ's spirit in your prayer , by the never-failing correspondency between a prayer perform'd as is exprest , and a return thereto : this is according to god's own word , and the experience of diligent , true , observing christians ; and if it were not so , i doubt not but amongst thousands of experiences training me to the knowledge thereof , and establishment therein , i should have met with one contradicting it . i know i have met with many passages upon my advancement in the knowledge of god's ways , that at first view seem'd greatly opposing of this ; and if a strict observation had been intermitted , the shaking of my faith , or mistake therein , had been the consequence ; but keeping strict to observation of providences present , and reflection upon past ones , with patient waiting the full sight of the return to prayer appear'd , with that improvement of being more serious and considerate in the observation , and comparing god's ways of providence , and inward workings of his spirit , according to his revealed will. i would subjoin to these few marks of prayer with the intercession of christ's spirit , some things you are to beware of , as occasions of mistaking this prayer , and deluding you with a false resemblance of it ; and something i would advise your observation of , that may be a means to lead you into the performance of prayer aright , and thereby an opportunity of obtaining christ's spiritual influences therein . i begin with the latter ; first , be advised to enter upon private prayer without any discomposure of spirit from the things temporal that pleasantly affect us : the thoughts of them will be ready to rush themselves upon your remembrance : i could easily set down the many prayers i have had spoil'd by such things rushing upon my thoughts at the time ; but circumstances will not permit . secondly , without any vexation upon your spirit , unless you use prayer in such a circumstance , as a help to quiet your mind , and to suppress the further rise of corrupt motions ; for which end i dare recommend private prayer as a healing means . thirdly , have your thoughts as free of worldly persons and things as possibly you can ; otherways passing immediately from conversation with the world , you will be apt to cast a lingring look back upon the world , and to have thoughts stealing into you , which will hinder the spirit 's assistance to pray , in the manner before charecteriz'd . fourthly , do not cursorily perform the duty of prayer to satisfie your mind that you have discharg'd the duty , and till night you are not to return to it ; but consider , that prayer is not only a duty , but a heavenly priviledge , wherein we may with a filial freedom address our selves to the lord almighty as our father , who from the infinite treasures of his love will supply all our wants , and satisfie all our regular desires : therefore let us be liberal in the time for that duty . by continuance in prayer , our hearts are more fully possest with god ; and by wrestling with him , we get a holy heat of affection , tho' in our entrance into the duty we were but coldly affected . these are some of the hindrances which a christian is to watch against ; and there are many other which the observing christian will discover , and endeavour to prevent . concerning the other , to wit , the occasions of mistaking the natural workings of the affections , for the spirit 's work in prayer , i shall first in general say , that the not considering the state of the soul , first designing to pray , in praying , and after prayer , leads into many mistakes : according to the inward and habitual frame of the soul , such is the exercise of the affections in that duty , and usually such are the influences of the holy spirit . secondly , the judging that common seriousness in christian duties , is all the spirituality that is necessary or attainable , may be an occasion of mistake : for this will make them content , without seeking for supernatural influences , and without the perception of them . close walking with god in the often use of prayer , is the best help to train this soul in the further knowledge of the breathings of christ's spirit . thirdly , a more than ordinary seriousness , from the ardent desire of obtaining the thing petition'd for , may impose upon some with its resemblance to spirituality ; as also a christian's indifferency in obtaining a thing pray'd for , may impose a resemblance to the souls of straitning in prayer thorough christ's withdrawings . fourthly , the rational hope of obtaining our petitions , or the rational improbability of obtaining , may sometimes impose a resemblance of spirituality and constraint in prayer . an experience whereof i have had concerning friends dangerously ill , who in my thoughts , and in the judgment of their physitians , have been dying , from which seeming certainty of their dying , i have had an unwillingness , as being altogether needless to pray for them . i remember of a child , who was dangerously ill , without sensible pulse , cold as clay , and in the opinion of all , dying or dead ; which rational conjecture so imprest me , as to restrain me from prayer concerning it : but next morning in my closet prayers , not designing a petition for the child , supposing it then assuredly dead , a sudden seriousness and spirituality seized me , carrying me forth in prayer for this child , which at first astonish'd my thoughts , till sending to know if alive , i heard of its life and great amendment . to the praise of the infinite condescention of god , i shall mention two directions as preventive of error and mistakes in the observation of prayer , and the enjoyments accompanying it , and that as an encouragement to weak christians , to use these means without fear , or doubting of god's wise and loving conduct of them , to preserve them from error , unless god's permission thereof be for the christian's good , taking that way to establish grace stronger in the soul. first , his impressing me at the time with the true state of the matter , that never to my remembrance was i under false resemblances of spirituality or constraint in prayer , but at the time i had some discovery of it . secondly , such dangers never occur'd to my experience , till god had establish'd my right knowledge both of spirituality and constraint in prayer ; and that by experiences in abundance , a part of which is laid down in the historical part of this discourse : i say this , as a witness for god's condescension and wisdom in training the sincere diligent christian groaning after the true knowledge of god's ways in the right use of means ; yet i say it not to encourage laziness , either in the beginning or more grown christian , but excite them to more serious and strict observation of their souls , that they may not be deceived . i find it more common with private christians than formerly , to observe enlargement in prayer , and constraint therein , as forerunners of their injoying or not injoying what is petition'd from god ; but in conversation , i find their observation as too narrow and confined , looking upon that that may be a christian's common food in the close continuance in the means of grace , as an extraordinary feast , and minding it mostly concerning the recovery , or the dying of friends , and not extending it to all things , hoping the life , or fearing the death of one , from a minister's pouring forth his soul , or from a private christian's fervent address to god , or the constraint of both : it makes me remember how extraordinarily amazing and delightful such experiences were , when at first observ'd by me in the more tender days of my knowledge in experimental christianity ; and makes me greatly afraid , that however notional knowledge abound amongst ministers and people that have liv'd so many years under gospel instruction ; yet heart-service to god in the performance of duties , or at least strict continuance therein , especially this delightful duty of private prayer , is not so common , and so the enjoyments that follow , are less and seldomer experienc'd : but to this real and comfortable experience of enlargement in prayer , concerning the recovery of friends , that is more observ'd by christians , let me give you two cautionary instructions from my own experience therein , and of which some observing christians are not at the pains to remark , concerning this enlargement in prayer . first of all , not peremptorily to hope the recovery of a friend from once observing your selves , or others , carried out in a heavenly manner , in prayer concerning them ; and tho' answerable to this once observ'd spirituality , appear some real amendment at the time ; yet often without the continuance of prayer , thus spiritual , their amendment falls off , and suitable to their omission of further praying thus , their friend dies , unless god act in a stream of more than ordinarily condescention to weak christians . i know not but the reliance upon the evidence of one prayer spiritually put up for a person 's recovery , may occasion carelesness in the duty afterward , and so hinder the obtaining the blessing that was thought to be coming to us . i remember a holy christian , who was in great thoughtfulness concerning the recovery of his wife , for whom he had so near access to god in prayer , that he had great hopes of her life ; but she dying , gave him some more concern of thought , that he should hope on so good ground , and yet be mistaken ; whereas his near access to god in prayer was but once experienc'd , his eye was upon the frame of his soul in prayer , and not upon the words utter'd , while under this divine influence : his omission of continuing thus to pray , hindered him from clearer discovery of god's ways : his missing the observation of his words , rendered him incapable of applying the return to what god helped him to ask ; to wit , god's love to her soul greatly manifested in her passage hence . at this very time i can instance in a child for whom i found great spirituality in prayer , but without the least appearance of amendment for a fourth night's time , which seem'd to oppose all former experience , and might have occasion'd great mistake if i had not recorded my words , as well as frame in prayer spiritually perform'd , which were centered in one petition , without the least deviating from it throughout the whole fourth night , that the lord would spare his life , and that his life might be precious in his sight , without the least inter-mixture of desire or word in prayer for health or recovery . when a prayer spiritually put up , is remarkt as such , and corresponded with a return of amendment , but followed with after-laziness and forbearance of the same diligence , no wonder the return stopt , and a contrary effect to what was desir'd , or imminent appear ; if therefore your heavenly frame in petitioning health or the like , be once observ'd and continued in , i never knew such petitions return to fail ; but if this frame be obtain'd but once , and afterward it go off , you 'll undoubtedly find amendment answerable to the time of having strength spiritually to petition it ; but such a frame going off , either thorough the intermission of your own endeavour after , or god's with-holding it , nothing else but disappointment to your expectation and desire , and justly to your dependance upon once experiencing the frame , falls out : it is laziness in the right performance of means , and not continuing therein , that keeps off the many experiences of inward religion , or occasions the mistakes that abounds concerning the great things of inward religion ; however some satisfie themselves with the ill usage of that proposition , god's ways are in the depth . it is from multitudes of instances experienc'd , that if the soul be carried forth in prayer for any friend ill , that suitable thereto there is many times visible hopes ; but if this frame is not continu'd in , the friend does decline and die . i know that once feeling this hopeful frame has made some christians lazy and secure , and not by serious address afterward , lay themselves in god's way to obtain the continuance of this frame , and so their health and life has gone : to conclude thence , that return is not always suited to spirituality of frame , is mistake and erroneous , and evidence of your lazy unexactness in observation of god with the soul : right observation hereof would discover condescending mercy in god , on purpose to keep the christian continually holding on that duty of prayer till the final determination , issu'd , which meets commonly with great reward , tho' the continuance and spirituality of prayer continued in , be his own work in the soul. a second cautionary instruction , is , not to be peremptory in judging the spirituality of another man's frame , or an event answerable thereto ; but to be strict and diligent in judging your own frame , and events consequential to it . i would advise great carefulness in judging another man's spirituality in prayer , as presaging of certain return answerable to the spirituality supposed in his frame . 1. first , because of the difficulty of judging another man's heart in prayer : it requires exactness of observation to raise a christian to the capacity of knowing his own frame when spiritual , or to raise him to an establishment in the reality of correspondency between his prayer's spirituality , and its certain return ; but how can we be sure of another man's heavenliness ? i have known many under no other knowledge of christianity than what is notional , acquainted with no other power in performing duties , than that of education , and self-strength , and yet pray with that sense , distinctness , and outwardly appearing heavenliness , that the hearers have been affected with a good hope of the person , and a delightful thought of their spiritual seriousness in prayer ; yea , the strength of natural parts in the exercise of prayer , may heat the affections , and may persuade a person and others that he prays in the holy ghost . if therefore you may hear a prayer from a meer professor , so near resembling a christian's prayer , influenced by christ's spirit , then to be sure a real christian seriously performing a prayer with a natural affecting way of expression , may make a near resemblance to a heavenly frame , like unto that sensible preparation given in by a divine spirit to ask what god is to return . now to judge either of these prayers seemingly put up in spirituality as really spiritual , and to expect from thence the health and life of your friend , upon that sure foundation of god's word , telling us that he prepares the christian to ask when he is to encline his ear , and yet the person does not recover , may greatly tend to make them mistake , when they judge it from the ignorance of their minds , and the delusion of satan , a failure in god's truth , rather than a failure in themselves , in judging that prayer spiritual , and presaging a gracious return , which really bore no evidence of either . but if you observe the prayer of a minister , or other christian in publick , put up spiritually , and judge it as god's token given you for good ; you that are concern'd , and really acquainted with experimental christianity , do not only find a sense and impression at the time of this prayer , as its being god's evidence of good , but retiring your selves to your private prayer , you 'll find the same frame upon your own soul , as evidence both of god's returning it , and of the other's performing it spiritually ; and that your judgement therefore was right , when a return is in god's design ; though his spirit be one , yet he influences many at the same time to ask the same thing of god. thus there are more witnesses to his mercy , and its greatness appears the more , and he is the more honoured thereby . both cautions i 'll endeavour to explain by a late instance of my own experience amongst many i could produce , which for brevity i must omit , that thereby you may know how many times a christian is help'd by a divine spirit to ask of god for a friend's recovery , and yet unless continued thorough the whole illness , the recovery has not issu'd ; thereby you may also know the right judging of another's spiritual frame in prayer . the instance is concerning a friend of my own , for whom the lord was in a solemn manner addrest to by some ministers , who set apart some time for this very purpose ; they seemingly were wonderfully carri'd out in prayer , answerable to which there was a present relief appear'd , but went off soon after , and continued not . throughout the course of their illness , i found in my self in prayer a perfect driness as to the frame of my mind , and words in prayer for them , which made me continually express my self with fear of their death , excepting one prayer in an evening in my closet , which upon discourse with other friends . i found to be the very exact time of others being united to pray , and the time of there being some hopes ; of which joint and solemn prayer i knew nothing at the time of my own observation which i had set down in my diary , till afterward in discourse with friends ; and i had set it down with special remark ; but excepting that one prayer , i found them lost in all my other petitions , and proclaim'd my fears , when their physicians had great hopes , and their symptoms had some abatement , with the wondring of friends what could be my reason moving me to think this . if any should ask me , after what has been said concerning spirituality in prayer , and its answerableness to return , whether returns from god are only to such petitions breath'd upon sensibly by christ's spirit , and raising them to greater heavenliness of thought and word , than commonly ; or if extended to prayers perform'd with no other sensible seriousness than the sincere endeavour of a christian's self ? before the answer , i shall first lay down the difference between strengthning and comforting influences of christ's spirit ; david had his withdrawings of comfortable influences to such a degree , and to such a time , as made him cry out , psal . 77.7 . is his mercy clean gone ? will he be favourable no more ? and in ver . 8. does his promise fail for evermore ? and yet at the same time , though insensible then thereof , he was under the strengthning divine influences of christ's spirit ; for when david comes to himself , after he had said , i have cleans'd my heart in vain ; and returning thence to the enjoyment of comforting influences , he says in ver . 22 , 23. though i was so foolish , and carried my self as a beast before thee , nevertheless thou hast holden me up by my right hand . from whence i draw a caution to dejected christians , not to think that tho' god withdraw his comforting breathings formerly experienced , and that for holy ends of reproof for not better entertaining them formerly enjoy'd , or of excitation to prize them more when they return , and to keep closer and stricter , and more continually to the use of means to obtain , and to retain them ; that therefore they have lost the grace they had once the sensible evidence of , by christ's comforting influences , and so give satan opportunity of following this thought with his suggestion of apostacy , and danger of damnation , and the being no advantage in the further use of means ; whereas the continuance therein , is evidence of spiritual supporting power , and of god's holding them up from falling , however unsensible they are of his comforting influences . secondly , there is a difference between spiritual influences strengthning the soul to the continued use of sincere prayer , and between spiritual influences , making the other comfortably sensible , and carrying the soul out thereby with more fervency and joy than at other times . thirdly , that shorter intermissions of duties , and sincere endeavours therein , contribute greatly to the drawing down of continued comfortable influences , and that the more close we walk with god in the use of means , the more clear comfortable delightful enjoyments occur . i answer therefore first , that a return is certain to that prayer that is directed by the holy spirit to god , for obtaining a blessing for us ; and an evidence of this direction is , by the heavenly frame of mind , and more than ordinary freedom of utterance in the duty . secondly , that often god returns a prayer perform'd with spiritual influences , though they are without that delightful evidence at the time of prayer ; the spirit of god exciting and strengthning the soul to ask , carries him to nothing but what is suitable to god's word , and with resignation in the christian's self , whether this heavenliness of frame be sensible at the time of prayer , or not ; and therefore if god's spirit be helping the soul really , tho' insensibly to the christian , or really and sensibly too , a return certainly follows that prayer , but with this difference , that under heavenliness of frame he enjoys the comfort of the return aforehand , and under strengthning influences , he is not so certain of the spirituality of its performance or its acceptance with god , till the return make it manifest . thirdly , that such a comfortable sense of spiritual supplies to ask , is many times the reward of serious self-denying christians , and truly depending upon god in prayer ; and that the other is the allowance of real christians , but less watchful , and not searching into , and desirous of the knowledge of god's ways , and therefore have not that assurance of present acceptance and after-return , as the serious observing christians have . fourthly , that comforting influences are more experienc'd as the portion of beginning christians , and training up to the knowledge of god , of tender hearted christians , and of those who walk continually with god in their thoughts by ejaculation . fifthly , the evidence of supporting influences without the other , is continuance in serious use of means , notwithstanding god with-holds its comfort , which must evidence a power above the carnal nature . my advice therefore is , to begin the use of serious prayer , as well as of observation of outward providences , that you may have fellowship with the godhead even on earth , and come to the knowledge of god's ways without the fear of mistake , because of the infinite wisdom and tender love that is in your guide and conductor , leading you in the right way , unless you stand still , and walk not further on in the use of means , or walk in them inadvertently . pray the lord to prepare you to ask the things which he has declar'd in his word , he is ready to give , and in his time you shall obtain them . this humble , constant , and affectionate continuance in prayer , will be an excellent means to make you understand the method of god's bestowing mercies , as the certain sign of his favour . by this duty of prayer , and observation therein , you 'll be able to expose all the errors of the age ; you 'll see arminianism at the root of our new-sprung errors : for if they cannot defend self-sufficiency to will and chuse spiritual things , and to comply with saving means , they must look to christ , and acknowledge that conversion from its beginning to its perfection , is to be ascribed to divine grace . others deny the deity of christ , and think him as meer man like themselves ; inferior to the devils , who acknowledged him the son of god , his power over them , by begging he would not torment them , but finding the doctrine of jesus christ's being god so clearly asserted in the scriptures , they turn deists , and deny all revealed religion , that so we may have nothing above our own reason and self-sufficiency to recur to , for the obtaining the favour of god here , and of heaven hereafter . god believ'd as creator , and men living in the practice of publick moral vertue , though private vices are allowed , is sufficient , in the opinion of some , for their present peace and esteem , and their future happiness : but the scripture and experience does strongly refute those arminian errors , in that first chapter of john , and the 13th verse , we are not born of the will of man , but of god. and in the second chapter of the philippians , ver . 13. it is god which works in you both to will and to do of his good pleasure . these texts are confirmed by the experience of all sincere christians , who feel the grace of god , in turning them from the love of sin , to the love of holiness ; and carrying them thro' a tempting world , to the eternal kingdom ; exposing both , with the embracers of their errors , in their true colours ? their growth is no marvel to me ; their not being more is a greater wonder . prophaneness in practice , christianity in meer profession , experimental religion discouraged by some , and neglected too much in the conversation of god's own children , with their divisions and unnecessary ●eats being the great nourishers of such wild grapes . i do believe i may , without the breach of charity , say , that if arminians in this age are understanding in god's word , their knowledge thereof is meerly notional , with self-paraphrases thereupon , but ignorant of its reality from the experience thereof in their own soul. that what i say may not seem censure , but what has true ground for suggesting , i 'll call forth all the experienced christians on earth to witness , if any one of them was ever able to bring themselves by their own strength , and when they would , to a heavenly frame of soul in prayer ; yea , though god has given forth means to obtain this frame . i appeal to their experience , whether their reliance upon these means , has not often obstructed this gift of christ's spirit influencing the soul depending thereupon in the use of means . we have millions of instances , and i believe i could produce thousands from my own personal experience , of being out of a heavenly frame of mind , and that suddenly and unexpectedly a ravishing heavenly frame has seized me , without any previous working my self therein , only suddenly this frame has seized my soul like a sudden gale of wind , filling the sails of the faculties of the soul , and driving the ship towards the heavenly harbour of god's throne . we have also multitudes of experiences of the same power of christ's spirit suddenly , undesignedly , and powerfully working , with a verse of a chapter read , and with a sentence of a sermon preached , both the conversion of christians , and also the spiritualizing of their frames , without the least design or fore-thought in the creature 's self , and without any other strength of man than laying himself in god's road , and highway of duties , in which he commonly walks , and by which he acts when and how he pleases . my argument is from lesser to greater : if a christian cannot bring forth nor retain a spiritual frame in the soul when or as long as he will , how much less is an unbeliever capable of chusing and working grace in his soul when he will ? where is that instance of a christian that dare pretend , when he is in a heavenly frame , to be able so to keep himself ? i dare say any that ever had it in reality and power , would desire no other lot on earth , but to be kept in this heaven on earth . if thou therefore , o arminian , art uncapable of believing without a divine power , or to exercise a heavenly frame in prayer when thou wouldest , or to retain a spiritual frame when thou art in its enjoyment , lay by self , and forge no more lying delusions for thy bulwark , all experiencing christians find out thy falshood , and bemoan thy misery . i should rejoice if god should honour me as an instrument to prevail with thee to walk in those means in the method mentioned , that with a divine spirit accompanying them , you might be led to a discovery of your errors through blindness , and the evil of broaching and fructifying them on earth . apprehend with your selves how unmeet you 'll be to admire the infiniteness of mercy , in providing these blessed helps of divine revelation , divine providence , and divine spirit ; and how unfit to praise his name for either , when now you derogate from all , to affix it upon self . let not matters unexperienced , and capable of being experienced in the use of few and easy means , be debated first , but rather let your arguings succeed to your experience , unless they be such mysteries as are meerly to be credited according to divine revelation , and uncapable of man's comprehension in this life ; and then in god's method of working and watering grace , you 'll obtain a full discovery of self-insufficiency , the need of a redeemer to look to , and depend upon god's revealed word in conjunction with his divine spirit , as your chief helps hereto . an arminian , to plead his own power , is like the prophane and meer professor , mocking and doubting of fellowship with god in prayer . it is the arminian's want of grace , or at least the want of the observation of steps , that has led to their grace and its growth , that keeps them still exalting of self ; and it 's the others never experiencing communion with god in prayer , that make them ridicule it . put self to the tryal , arminian , whether you can in your strength work grace ? try it , and do not delay till a dying hour . and if you find you can't , then bring to the tryal another strength , even that of a divine spirit in the use of means recorded in this applicatory part , and then you 'll follow christ's command , and become as a little child , obedient in the use of god's means to help forward the right knowledge of him and your selves , and shall be enabled to get out of self-confidence , into a reliance upon a more divine foundation , even christ's spirit , the gift given to the christians in the world , upon christ's leaving the earth , and his ascension to heaven . by prayer , and observation therewith , you will soon discover socinianisms falshood , as it has sprung from arminianism , by so much exalting self ; so the discovery of the vanity of the latter , soon lays open in christian experience the delusion of the former . let a christian but observe the difficulty of laying aside self-trust , even after god's most establishing experiences dethroning it , and the proneness of his mind to admix self in duties rightly perform'd . the difficulty of putting on self-denial , and of being cloath'd with that glorious grace of faith ; yea , the means made use of by god to uncloath us of the one , and to adorn us with the other . the observation i say of all these in a christian , will soon convince us of our insufficiency , and encline us to exalt christ as the object of the soul's trust and adoration , for the destroying of that branch of socinianism , even the denial of the godhead of our blessed redeemer . besides scripture plainness , the attributing to christ all the uncommunicable perfections of the deity is proof against them . will all the socinians sophistry on earth make me disbelieve his godhead , when i have experienc'd that in the worship and adoration of christ , the grace of god that has converted me from sin to holiness is then in exercise ? god is a jealous god , and will not part with that prerogative of adoration , no more to meer man than to vain images ; and yet , who are the sanctified ones in christ ? who are the persons paul judg'd meet to write unto , in his first v. of his first ch . of his first epistle to the corinthians , even such who call upon the name of jesus christ our lord not nominally so , but such a lord as is made the object of adoration in the gospel churches ; none else being fit members to make up a christian church , and all denying christ's godhead and this adoration due to his name , exclude themselves from being fit matter for a gospel church . my adoration of christ as god , i observe most solemn and with an intire trust in him , when i am in a heavenly frame of soul in private prayer , being then certain that the exercise of adoration to christ is the true effect of god's divine spirit influencing my soul. often in meditation in participating the lord's supper , the admiration and adoration of christ as god blessed for ever , has been kept up with great warmth and spirituality in the soul. to the socinians i would put this question , if ever in a private prayer to god , in participation of the lord's supper , or upon a sick , and in appearance dying bed , they experienced a heavenly ravishing frame of soul ? and if they have , what exercise of thought in either of these three circumstances concerning christ and themselves then seiz'd them ? i dare answer , that if really influenced with a heavenly frame , arminius with honour to self , and socinus with his disparagement of christ , were low as the dust in their opinion then . how unsuitable are those who deny christ this tribute on earth , to reign with him in heaven , when the mystery of the trinity , the mystery of redemption by god the son , and the mystery of conversion by god the spirit , shall be perfectly unfolded ; when the admiration and adoration of god , for his infinitely wise and condescending mercy in delivering man , must be in frequent exercise : this is the most excellent , beneficial and comfortable object of a christian's faith , contemplation and affection . we can only see it here through a glass darkly ; in the full sight is the perfection and felicity of the saints in glory : but the serious thoughts of redeeming love in our present state , fills the soul with a joy unspeakable and glorious . god constituted man at first with all the necessary faculties of body and mind , and with their beautiful ornaments , that man by considering the excellent goodness of his maker , might glorifie him , and not meerly please himself in his own perfections , and the fruition of paradise : in like manner , a gracious soul is renewed to christ's image in conversion , not that the doing of it may be proclaim'd as his own work and glory thereby derogated from the godhead of christ and his blessed spirit ; man is made meet for heaven by grace growing in his soul on earth ; and does he pass that perfecting change at the day of judgment ? and is he admitted to these glorious visions in heaven for the admiration of himself ? no ; he will know , that as the creation of man was the product of the counsel and power of the deity , as it 's declared in these words , let us make man ; so the conversion of man from the power of sin to holiness , is the sole effect of the free mercy and power of god , and for the honour of his grace . pride first discover'd it self in our fatal fall , and has continued to show it self in arrogating to our selves what is entirely due to god ; but the perfected spirits of just men , know how unworthy and unprepared they were to see god in his full glory : they continually pay the humble homage of praise to him that sits upon the throne , whose spirit sanctified them , and to the lamb , by whose sacrifice and satisfaction heaven was opened to them . can a meer man receive the hallelujahs above , and rob the father of the praise of the triumphant saints in heaven ? with what faces will those who deny the deity of christ , look upon a redeemer glorified as god and man in one person , when such a view of him will force their remembrance of denying him in their minds and hearts , the adoration due to him as god , equal with the father , tho' he humbled himself that we might be exalted , and might in heaven see his glory , and be transform'd into his glorious likeness ? it will be righteous , that those who vilified the redeemer , should not reign with him ; and since they deny , that he washt away the guilt of their sins with his blood , it 's righteous that their guilt should remain on them for ever . he that feels the power of christ strengthening him , will notwithstanding the subtil cavils of others , glorifie him as the incarnate son of god , who purchas'd grace and glory for him by his humiliation , and confers it in his exaltation . as for deists , who deny all reveal'd religion , their error is brought for the support of socinianism ; for in the scripture there is so full a proof of the eternal deity of the son of god , and of the holy spirit , which is a doctrine supernatural and incomprehensible by our narrow minds , that they will rather return to heathenism , than receive the gospel : besides , the purity and perfection of the gospel in its commands they will not obey , and therefore will only follow the dim light of nature , that discovers not many sins which they love , nor some duties from which they are averse . you therefore under this character ; let me invite you to the trial of god's word , and if you find in your experience any one thing that was incomprehensible to natural reason , but sensibly felt in your souls , it will lead you to the desire and endeavour of experiencing more . if in prayer you come to understand a strength above your own , even that of a divine spirit according to scripture revelation thereof , you 'll desire to comprehend many other christian priviledges and changes of the soul by grace , of which you never formerly had any true idea : if once you come in the use of means to believe and trust things unseen , which to a faithless creature is a mysterious doctrine , but of scripture revelation , and certainly experienc'd as truth by holy souls . to what purpose , o deist , should i trouble my self to argue the case of there being a spiritual heavenly frame in prayer , of there being a trust to a thing unseen , more strong and durable than a trust to an object before the eyes ; the one being supported by the divine truth and power , the other by a weak mutable creature . all the argumentation and oratory on earth cannot make a sincere christian doubt of the truth of the gospel , which he has felt to be the power of god to save him from sin and hell : a superficial assent to the doctrine of the gospel may be easily chang'd ; but when the truth of it is fixt in the soul by deep experience , a christian is as stable as the center against the strongest storms of opposition : you may as well suppose a rational soul to be without thinking , as when it 's convinc'd by over-powering light , and an inward real sense of the truth of religion reveal'd from heaven , he should be apt to change his faith , and like a drunken man reel from one opinion to another . i therefore earnestly recommend the endeavour after an experimental sense of the truth of the gospel in the use of all ordinances , as the best preservative from unbelief . but now i come to the third and last mean of bringing creatures into the certainty of god's word and inward religion , and that is a right reading of the scriptures , not a superficial reading of them in obedience to parents , or out of custom , a chapter morning and evening , without ever one thought reflective upon what is read ; but such a reading as may lay you in the way of the influence of a divine spirit , who communicates light unto us in this duty , as well as in that of spiritual observation and prayer ; we must fix it in our thoughts as the rule of our life , and particularly observe what may be directive in those duties that belong to us , and may serve for comfort in disquieting afflictions to which we may be expos'd ; mr. pool's annotations are useful in our reading . this method was marvellously blessed to me in the practice of it with observation and prayer ; i soon saw the worth of god's word , the benefit of using it in this manner , and my soul was ardently and constantly desirous of divine grace to conform me entirely to the precepts and examples of holiness set down in it . the method i us'd at first , was , to read a chapter of the old testament , a psalm , and a chapter of the new , with pool's annotations upon each ; and this sincere endeavour after the knowledge of god in his precepts , was soon accompanied with the inward workings of a divine spirit , influencing me with a desire after , and , in some measure , conformity thereto . psal . 119. how shall a young man cleanse his ways ? it is by taking heed thereto according to god's word : those that read not his word , or read it in a customary way , obtain no knowledge thereof , or at least what is only notional to discourse of ; how can a christian cleanse his heart and ways , or be in the means of obtaining christ's spirit helping forward this work , but by comparing considerately his ways and thoughts to god's divine truths , as he goes on in the reading of them ; and nothing more fixes the thoughts to this , than a reading with annotations , and many times in comparing scripture to annotation , a comparison of ones self to scripture , either for instruction , or comfort occurs ; reading with thoughtfulness is a mean god many times blesses with sweet success that way . reading with reflecting the light of the word upon the soul , warms it , meets the affections , and makes them receptive of heavenly impressions . the meer professor , religious only from education , i greatly compassionate for this neglect ; it being for the serious , a probable mean of affording establishment in their right notional knowledge wherewith they have been imprest , thorough the instruction of education ; and applicative reading the scriptures , is the means , with the spirit 's blessing , of establishing us on that divine foundation of faith and obedience . this advice of reading the scriptures with pool's annotations , is not to be limited to those only in younger years , but necessarily to be extended to persons of more mature age. first , i advise the younger , that they would not rest satisfied to answer their parents instruction , or in the customary method of reading so many chapters a day , and that at their usual times ; but to consider what degrees of knowledge of the word , and conformity to it , they are advanc'd to by it , that by right conceptions of god and his holy will , they be preserv'd from youthful lusts , from the erroneous opinions and vicious and contagious examples of others : let the first principles of religion in this way , be deeply set in them , before they read controversies in religion : i do really acknowledge , that from reading a chapter , with mr. pool's annotations concerning a point , i have had more clear knowledge and confirmation than by reading controversial books ; and i do believe it one of the most common failures of youth under religious education , not reading the scriptures with annotations , which greatly fixes the thoughts upon ones self , and god's divine rule , if conform unto it either in heart or life . be advised therefore , to begin your knowledge of spiritual things right , and not to end where you should have begun ; and to read but one chapter with annotations and observation , rather than many slightly ; remarking that part of scripture your thoughts at the time of reading mostly fix to , and observe the method of providence afterward appearing , and perhaps you may discover its correspondency to the matter remarkt , either as instruction or comfort . secondly , i advise grown professors , who busie themselves with controversies , and with books eloquently written , or of high notions , but still are without an affectionate vital knowledge of divine truths , and in danger of being infected with this or the other new-sprung error : i say to such , that i am afraid the advice given to younger persons has not been follow'd by them ; i therefore earnestly exhort them to read the scriptures with a design to be enlightned and sanctified by them , and with the assistance of a sound expositor , that their imperfect and unsetled conceptions of divine things may be rectified , and strongly imprest within them , and the power of them may be visible in their lives . if you cannot enjoy full measure of time once a day , do it by parts . many sit in their shops waiting for their customers , and reading of books of no value , or thinking upon what they can give no account of afterward , that have great opportunity of using this method : many might detract from their great time spent in dressings and visitings , and thereby might have more leisure for this profitable and ●ounding work : i am hopeful , if this method was once in use , there might be an excellent foundation laid for your knowledge of god the lawgiver , and of your own loyalty and duty to him in heart and life . the delight the soul would taste in reading the word , would cause us to disrelish all other books , tho' never so pleasing to the carnal fancy and desires that govern the unrenewed part of mankind . i have often thought upon the fancy so delighted with variety , and have pitied some such who would be taken with every new thing , but did not experimentally know the varieties of things in the scriptures greatly alluring , worth the reading and the contemplating , and the varieties of impressions affecting the mind in reading the same scripture at various times . but i have observ'd , the better the duty is , the more instruction and comfort abound therein , inward corruption and satan keeps the soul the more backward from it : and let any experiencing christian reflect upon the days of their ignorance , and the beginnings of their spiritual knowledge , they 'll find , when hearing and prayer has been practised by them , yet serious reading was greatly neglected , especially with an expositor : a duty establishing and comforting a christian , is the duty satan loses most by ; to read matter indifferent , overcomes neither satan nor corruption , but scripture-revelation discovers both in their natural colours , and a way to escape the tyranny of either . i remember the neglect of reading the scripture while only under the power of religious education , kept me in darkness and security for not bringing the false hopes of the goodness of my spiritual state to the touch ; i presum'd that i was in a safe condition , but by serious reading the scripture i had a true discovery of god and my self , and i delighted in the discovery and the blessed means of it : that which before was so unpleasant to the corrupt nature , was sweeter than the honey-comb ; this is the usual reward that is joyn'd with our obedience to the divine command , of searching the scriptures . i am afraid the neglect of this duty keeps not only prophane and meer professing christians from a change to a state of real christianity , but even real christians in a careless neglect of their conversations ; the serious reading a chapter in the morning would so fix the matter upon the christian's thoughts , that now and then he would be reflecting , whether he has stept aside from conformity to what he had read in the morning , and would make him watchful against temptations that surrounded him , lest he be surprised by them . how sad is the carelesness even of real christians , with respect to the inward frame of their souls , and their outward conversation , which i do believe may in some measure proceed from the neglect , or at least the unserious performance of this duty , and the not considering that god sees them in their companies , in their families , in their closets , and in their hearts , and their neglect of serious yielding themselves to the conduct of the holy spirit thorough the day ? i remember a passage i heard of a minister , who had neglected his serious morning-prayer before his going forth upon that sacred work of preaching ; and after reading his text , was stopt , that he could go on no further , and another was forc'd to supply in his room ; and upon review , found that his neglect of praying for divine assistance , and dependance upon it , was the cause why he was so deserted . if christians were more concerned to have their morning duties strictly perform'd , their conversations would be strict and spiritual thorough the day , they would not disparage their profession , and dishonour god by so many blemishes in their actions ; they would not so harden the prophane and meer titular christians in their sinful state ; whereas prayer joyn'd with the reading the word in the morning , is a blessed means to maintain our communion with god in all the business and lawful refreshments of the day . if innocent recreations , by fixing our thoughts upon them , or by reason of the length of time we are in them , lessen our seriousness , we should be less frequent and shorter in them ; let the conversation be never so innocent , and the company never so dear , they must not deprive us of communion with heaven , we must so use the world as we may enjoy god ▪ i think visiting of friends a duty , as well as diversion ; but prolonged to a day , or an afternoon , meddling in others affairs , censuring some , and commending others , perhaps without reason , is grieving to a spiritual-minded christian , unless where he may either do or receive some spiritual good . the serious exercise of our minds upon spiritual things , and discourse of them , preserves the sacred fire burning in our breasts . spiritual conversation is as rare amongst christians as it 's profitable ; it 's the beginning of heaven , and reduces friendship to the state of paradise : but we are so sadly declin'd , that unless he is a person of eminent holiness and gravity that interposes divine discourse in conversation , it 's entertained very coldly , or with contempt and derision . as to recreations doubtful amongst christians , playing at cards , and the like , whether lawful or unlawful , i think it is best to keep the judgment free from entangling scruples , but to restrain our practice , and accordingly i desire to order my conversation , and that for these three reasons . 1. because since nothing in christ's commands or example , or of the apostles , is express herein , i judge it best to regulate my practice by the example of the most holy and heavenly christians , who i know have abstained from recreations of a suspected nature . a second reason to me is , that recreations , though seeming innocent , have often been , and are dangerous snares to men . how many have resolved to spend an hour in a recreation , and have spent many , to the irreparable loss of precious time ! how many have begun with pence , and ended with pounds , to the wasting their estates , and impoverishing of families ! the perfect forbearance from such allurements , is our security and happiness ; and that others who allow themselves in such things are not overcome , is from restraining grace , and not from corrupt nature . thirdly , because to my own experience such things wither a heavenly spiritual frame of soul , by drawing off the thoughts from seriousness , to a little levity , and from less to more , till a heavenly frame be gone . the heavenly-minded christian is the only judge of this matter , the prophane and meer professor never having had a heavenly frame , can hardly be said to judge of , or be concern'd for its decay or removal ; neither the lazy , though real christian , who if serious in his morning or evening duties , matter not the want of a heavenly , serious frame of soul throughout the day in his business and pleasures , of the number whereof too many abound in our age , by reason whereof while under afflictions , or in their dying hours , when their evidences should shine not only with light to themselves , but as witnesses for god to others , they appear more dark and clouded than in those whose life has been a continued enjoyment of god. how many real christians have bitterly lamented their time mis-spent in vanities , and when near eternity , have had gloomy thoughts , and distracting doubts of the eternal state ; when those who have used the world with indifferent affections , and have been serious in working out their salvation , have rejoiced in the lord. in short , a heavenly frame of spirit , is the best antidote against the infection of sensual pleasures . the main reasons to press christians strictness of conversation in doubtful things , are from pity to the prophane and meer professor , and to prevent the drying up of spiritual seriousness of frame in real christians ; the latter sort , i hope , thorough the exercise of grace , may limit their pleasures and diversions from being inductive of sin : but the carnal are hardned in their profuse wasting time , and their indulging their sensual desires , even by saints innocent recreation of themselves in them , pleading for themselves by such a question , does not such an one do so and so ? ministers , of all other christians , should be very diligent to prevent a taking occasion and encouragement from their example , to licentiousness in things of this kind ; they have the best opportunity to spiritualize conversation with their people , and improving time to the most excellent advantage ; that is , to increase their knowledge , holiness and comfort . this was the practice of paul , who was so great a lover of christ and souls ; this practice would refel the double accusation of ministers in our days . first , that they are so much seen in the affairs of the world , and are so little at home conversing with god and themselves , and seldom with their people , unless in outward enjoyments , and without spiritual profit to them . secondly , the other accusation , is their ignorance of their peoples spiritual state , and their more applying themselves to maintain such doctrines as are the characters of their party , than to preach truths suitable to the case of the congregations . some preachers are called legal , others evangelical , and according to the different opinions and affections of the hearers , are censured or commended ; but a minister of the gospel defames and pollutes his profession , who does not make it his sole end to glorify christ , and save souls ; and for that end the law is to be preached , discovering the undone condition of sinners , that they may come weary and heavy-laden to our compassionate saviour , making him appear the more lovely to their view , that they may with unfeign'd willingness walk in those means wherein his spirit may be found , to apply christ with all his benefits to the needy soul. i cannot but mention what i have observ'd in my self , that upon any stirring of corrupt nature , tending to puff me up after enjoy'd communion with god , or leaving a kind of security in the following duties , what need i have had of reflecting upon the law , shewing thereby to my self how insufficient i was to give full obedience thereto , or to perform any one part thereof aright , unless by the continued assistance of a divine spirit to be obtain'd in the use of means ; and therefore it is duty to be in the close work of using means , and to ascribe benefit obtained therein to the free and powerful grace of god , and not to any dispositions or strength of our own : therefore the meditation of law and grace must be join'd , the first leads to the other , and greatly discovers the efficacy thereof ; yea , more than that , contemplated alone , shall i see the precious excellency of christ , and not see my lost , corrupted , deprav'd state ? shall i see the need of a divine power in working and planting grace , not seeing my own insufficiency to act without it ? again , before the close of the same evening , i have been brought under such concern for one failure or other , that the necessity and excellency of the free-grace of god in christ has convincingly and comfortably by serious reflection wanted to have been appli'd to my soul , shall therefore one christian need the bearing home of both the law of god and the free-grace of god in christ in one day , how much more shall a congregation made up of christians , whereof some are secure , and others tender and self-condemning , stand in need of sermons of both sorts , or of a sermon made up of both . it is therefore the great duty of ministers to be frequent and fervent in their prayers to god , that by divine influence they may be directed in the choice of fit subjects , and assisted in their preparatory studies , and in their preaching the word , in demonstration of the spirit , 1 cor. 2.4 . not with enticing words only of man's wisdom , that it may be beneficial and saving to their hearers ; the neglect of this method may occasion the choice of an unsuitable subject , and its delivery to be unsavoury , unless to the meer notional christian . a minister of eminent holiness told me , that converse with god in prayer was his best preparation for preaching ; and that according to his frame in prayer in the lord's-day morning , such was the frame of his heart in preaching . i have my self found , that according to the holy exercise of my affections in my closet-prayer , such has been my enjoyment of god in publick ordinances , and especially in receiving the sacrament . the professors of serious religion , but especially ministers , are more in the view of the world , and more obvious to censure , therefore they should be very regular in their conversations , and watchful to prevent reproach upon religion . if a divine spirit once meet you in the use of these three means , you will find that whereas you have formerly enjoyed the good things of this world without thankful thoughts of the bestower of them , and of his rich mercy distinguishing you from others in a lower condition ; and without serious consideration that they are talents committed to your trust , to be improved for his honour , and for which a strict account must be given ; you will , by the observation of god's general and special providence , acknowledge him to be the fountain of all your blessings , and depend upon his condescending care of you in the use of due means , and employ his benefits for his glory ; a sweet effect of observation ! you that pray'd , because by parents you were instructed , commanded , and had their example to move you to it , will find that now you pray in obedience to god's command , as the blessed mean of acquaintance and fellowship with him ; and that if you express your self with never so free and learned utterance , you are uneasy , unless the frame of your minds has been serious , and your affections heavenly and spiritual ; and you have some hope that he is pleased with your performance , and has evidenced his acceptance . there are not only many who are not at the pains to use means to come to such a comfortable knowledge , but who will hardly observe whether ever they enjoyed the return of such a prayer , unless the return has come in soon after , or in such a remarkable way , that they could not but see it was a return to that prayer , by reason of which negligence god is sometimes pleased to defer a desired return ; but at last , in compassion to his children , gives a remarkable answer that deeply affects them , and is for their great advantage . you that read the scriptures , because your parents led you into the road of a chapter morning or evening , or for the historical part thereof , or to be knowing in the notion of it for conversation , now find that your use of it is a mean for the right knowledge of god , the comprehension of his divine truths , and as a directory to your life , and as a help to your evidences , in comparing your life to it , and as a preservative from infectious errors . you that heard sermons , and appear'd serious all the while for fear of reproach , or to obtain a good name , without any thoughtfulness of the matter discours'd , unless to pass a judgment of the ingeniousness or dulness of the preacher , and to entertain company with reflections upon the matter or manner of his preaching , find now such an inward change , that every sermon is transmitted to your hearts thorough your ear , producing a reflection upon it , and a comparing it with your own experience . i think nothing can be more pleasing than in hearing a minister , or in reading a chapter , to be able to seal the truth of either from our experience . instead of examining the words of a sermon as to the rhetorick , you now mind the matter it self , not so much if learnedly manag'd , as to consider whether you have experienced its truths , which will he a comfortable evidence to the soul ; or if you have not felt its efficacy , it will excite earnest prayer to god that he would make the instruction powerful in you . o how reproving is this of the prophane , who slight the constant attending to the preaching of the word , it being unknown to them when and how god may work by it upon their hearts , the neglect of a sermon may be the loss of an eternal blessing . you that before converst about religion in the letter and notion , speak now your own experience ; you that aim'd at reputation for your knowledge in divine things , now design honour to god , and the confirmation of the reality of revealed religion ; you that aimed at worldly interest , now you aim at the enlarging of christ's kingdom ; where greatest s●nc●rity reigns , self applause is least valued , and greatest privacy sought for , unless where god may be publickly honour'd . the great and solemn judgment at the last day , will pass sentence of condemnation upon many , whose character on earth was not disputed , and were reputed holy , and will acquit those whose fellowship on earth was with god , and yet traduced as hypocrites . you that before ript open the faults of others , either from a corrupt principle of reproaching , inherent in the very nature of some more than others , or from a desire of raising your reputation by the depressing others , you 'll compassionately bear with the infirmities of others , knowing your own frailty . you , who before affected only such professors as were of your own opinion , will now extend your charity to all who believe the great truths of the gospel , and live accordingly . can the world imagine otherwise , but that those who press hard after strictness of conversation , by avoiding all liberty that may be an occasion to sin , have not the same natural corrupted inclinations and principles as others , but they are cleansed and changed by power from above . a rational principle , produces a rational action . a sensitive principle , produces a sensitive action . a corrupted principle , produces a corrupted action . a gracious principle , produces a gracious action ; according therefore to the dominion of the inward principle , so the outward action is , or at least the inclination towards it . the soul formerly under a principle of sin was enclin'd to sin ; and upon the occurrence of any object to set this a moving , the soul was acted ; but now under the dominion of a principle of grace upon the occurrence of any good object , the gracious inclination is active , and with greater pleasure , than under the power of the carnal principle . prophane persons , and strangers to the life of god , are utterly mistaken to think that the actions of the spiritual life are not mixt with the sweetest and most satisfying delight . the outward acts of religion , if they are not produced from a principle of life , are without relish , and toilsom to the carnal nature ; but ●lowing from an inward and real principle , they are productive of the most solid and purest pleasure in the present exercise , and in the joyful reflection , and are the beginnings of heavenly fruition . i have thought , that to represent this with the greatest illustration , is of no force without a method proposed to bring it to men's experience ; that proverb reigning amongst prophane and meer professors , that seeing is believing ; let therefore feeling in the soul be believing : the days have been , when in all the outward parts of god's worship i have made a specious show , but from no other principle than that of education , being altogether ignorant of any inward comfort in duties , and without longing after it , imagining it to be more talkt of than really enjoy'd ; this cannot have been my case alone , but i dare say , the case of many professing christians who have had religious education ; and therefore my method has been , not only to show the evidences of a change , but the steps of god's way thereto , and the few easie means made use of by my self , and successfully blessed by the divine spirit : and if this be not the fruit of my labour , to bring you to the use of these means , that you may lay your self in the way of receiving divine influences , my experience will make but small impression ; but if the lord accompany your sincere endeavour in these few means , believe me , the internal sweetness of inward religion , of fellowship with god in prayer , of reading the scriptures with improvement , of observing god's dispensations , with reliance upon him for all things , will so affect you , that you will need no other motive to persevere in the use of means , and you will abstain from all carnal diversions that alienate the heart from communion with god. the preserving a spiritual frame in the soul every day keeps us watchful , lest temptations should break in , and corruptions break out . this affords us a foretaste of heaven , and an assurance of it ; who can doubt of the hell that is reveal'd in scripture , who feels the tormenting fire of guilt , and extends his fears to eternity ? these are the beginnings of sorrow . who can doubt of the heaven reveal'd in the gospel , who has felt in his soul a joy unspeakable and glorious , and differing from the joy in heaven only in the degree , and the manner of divine fruition ? i do believe , the conceptions of prophane stupid sinners , concerning spiritual comfort in the soul , and concerning inward agonies for sin , are as doubtful as they are of the reality of heaven and hell in the future state. oh! therefore let not christians be discouraged by the atheism , the infidelity , and wickedness of this age , but let them pray and labour to obtain a more full experimental sense of things reveal'd by the word of god , which will be a powerful preservative from the errors and vices of the infectious world , and will make them admire divine grace that distinguishes them from others , and will make them compassionate those who are careless of things that concern their precious and immortal souls : and to preserve a spiritual frame in its liveliness and vigour , let those be our chosen and intimate friends in whom the image of god shines , who partake of a divine nature that declares it self in spiritual communion , where we may be confirm'd and comforted in the serious practice of godliness , and prepared for the joy that flows from the divine presence above , to the blessed celestial society . besides these three means , of right observation , right prayer , and right reading of the scriptures , there are other means of god's own appointment ; such as the hearing of god's word , the participation of the lord's supper , and communion with saints ; but i have confin'd my self to these three upon the following accounts . first , because observation was the means of my own sensible conversion , and the other two the special means of further growth in grace . secondly , by reason of the christian's tendency to the right and continued performance of the other means , when excited and allured by the enjoyments that attend the right performance of those three . thirdly , that my invitation to the prophane and meer professing christian may meet the sooner with successful acceptance , the apprehension of the difficulty , and of the burthen of real christianity , as if it were inconsistent with natural pleasant enjoyments , frights many from the acceptance of the gospel , and obedience to it ; the falshood whereof i have endeavoured to shew , in that spiritual religion allows a modest temperate use of sensitive pleasures ; and religion when seriously practised , sweetens those duties which to carnalists are so uneasie ; for when the soul is cleans'd from sinful affections , and chang'd into the divine likeness , the suitableness between the duties of religion and the soul , causes the purest pleasure : since our redeemer had reconciled god by his meritorious sufferings and mediation , and has obtain'd such precious privileges for all that will accept of him , our present pardon and future glory , holiness and happiness in perfection ; how can reasonable creatures neglect the great salvation so dearly bought , and so freely offered to them in the use of so easie and few means ? methinks we should hear convinc'd and alarm'd sinners cry out , what shall we do to be saved ? and apply themselves to the redeemer , to obtain spiritual and eternal life by him : the pearl of price is offered to all that sincerely accept of it . to press the duties of christianity upon a prophane and meer professing christian , is as if food was offered to a dead body to receive and digest , as if the carrying of heavy burthens were recommended in exchange with an easie , quiet , and pleasant course of life . the prophane creature is dead in sin ; though his ear be open as the effect of natural life , yet his soul is shut from the reception of spiritual truths , as the effect of a spiritual death . now to shut up all , i 'll give you my repeated exhortation , with some reflections annexed to it , respecting the foregoing discourse . be exhorted therefore , o prophane , meer professor and careless christian , to walk in the use of the three means mention'd , and take an estimate of your performance , from the extensiveness of your observing the passages of providence , from the spirituality of your prayer , solemn or ejaculatory , from the strictness of your conformity to god's word , the rule of obedience , and you will obtain the first life of grace , and an experimental encrease of holiness and joy. the world is blinded and secure , from lusts that darken the mind , and from tempting objects in the world that divert from the serious thoughts of the righteous god , who is terrible against rebellious sinners : now the observing of visible vengeance that often falls upon the wicked , will strike men with the fear of god , which is the first motive to fly to his mercy . or men are blinded and secure upon the account of external profession and outward performance of christian duties , and a notional knowledge of the gospel . the remedy of this destructive delusion , is the frequent and serious addressing to god by prayer , to obtain a living principle of holiness that will be permanent and powerful in the soul. there are real christians , who by neglect of their duty , decline from god , and disparage their profession ; let such be excited to a constant and serious use of those means whereby grace is convey'd into our souls . if they will observe god in all his ways more strictly , and pray more frequently and fervently , and read and hear the word with more application , they will feel the power of godliness reviving in their souls , and will shew forth the beauty of holiness in their conversation , which will be convincing of others , that religion is a divine disposition productive of fruits suitable to it ; a holy habit of soul may be preserv'd in the business and diversions of the world , by our constant converse with heaven every day . you have two excellent motives to this exhortation : first , because it may be done without any hindrance to your business and lawful diversions : how easie is it in the morning , before you enter into worldly affairs , to read a chapter with pool's annotations , and to give your selves and all your concerns by prayer to the conduct of a divine hand to direct and succeed your lawful endeavours ? how easie is it thorough the day , while in the midst and course of your lawful business , to direct an ejaculatory desire , lord , let my endeavour be according to duty on my part , and accompanied with a discovery of mercy in the event ; and according to the many endeavours you are active in throughout a day , so many ejaculatory petitions in a serious frame to be repeated , which you 'll observe to issue in great inward knowledge , and perhaps great success to business , as an occasion of turning your many and various ejaculatory petitions to one solemn duty of praise in the evening . how easy is it in an evening in your shops or closets to record , that in such an endeavour you were kept serious with god in your thoughts , and you were blest accordingly ! the remembrance whereof will make you ready in all your affairs to pray for the divine blessing , and depend upon god in doing your duty , and thankful for his succeeding your endeavours . the second is , that this constant looking to god in prayer ejaculatory or solemn , with the use of means , will enable us to perform the works of our ordinary callings with less trouble to our mind , and toil to our bodies : this will cure the anxiety of our minds concerning the event , and consequently make us more moderate and orderly in the use of means . it is the anxious desire of obtaining an event , the great fear of losing it , that sets peoples minds on the rack to contrive means , and their bodies on the hurry to use these means , and how often does unsuccessfulness accompany both ? whereas by observation of god , the governor of all things , access to him for his favour in any thing is discovered to the soul , and that the dutiful use of means is successful by his favour , when the eager pursuit of a desir'd thing has been ineffectual . this has been verified to all by many experiences , and therefore shall add this advice as the sum of all . to use means with the same diligence , as if by them alone , without a divine hand , events were to be obtain'd . to eye god with a reliance upon him for events , as much as if they were to be brought forth by him without the use of means . by which rule i would reprove the censures against god's children , who from their dutiful diligence in business , without the intermixture of pleasure in fear of losing providential opportunities in it , are reputed covetous ; and advise others to judge themselves by their inward aims , if conform to god's will ; and whatever be the censure of men , they thereby prevent the condemning sentence of christ the redeemer and judge . it is neither the character or censure of any , that ought to bound our endeavours , but the being in duty or out of duty , and the regarding of the lord in all our ways . reflections that must naturally follow the perusal of what is written . first , that the author having felt such experience of an inward change upon his soul , without any other hand of his own therein , than the use of the means above recited , ought i not to believe there is a knowledge above human judgment , and a power above natural strength ? for otherwise he had continued in the same ignorance of god , then appearing sufficient knowledge , wherein he was involv'd for many years , tho' enjoying the outward dispensation of the gospel . secondly , that it was but suitable to christian affection in him to endeavour that others may tread in the same steps with the same success , especially finding some ministers in their sermons to run from plainness and experience , to rhetorick and notion , and finding the care of christians more to run out upon arguing the notions of religion , than the confirming divine truths , and the establishing the minds of others by the seals of their own experience : if experimental religion was more taught in sermons , and discourst of amongst christians , the performance of holy duties wherein it 's obtain'd , would not be thought a meer fancy , and the light and beauty of grace would more shine in the church of christ . a third meditation ensuing upon the second , may be , whether you have not some longings after the same establishing experiences ? if you have , these longings may be kindled by the consideration of their being attainable . i was once so carnal as only to look to things seen , and thought the reliance upon an unseen superiour power to be a vain imagination ; but god in his excellent mercy has convinc'd me beyond all doubt of his governing providence , that disposes of events for the good of those who wait upon him ; and the same goodness will be extended to all that sincerely seek his face for ever . we must regard the word as our rule , the spirit as our guide , to direct us by that rule , and the dispensations of providence correspondent to that rule , and we shall be preserv'd from the atheistical neglect of god , and from the fancies and phrensies of those who pretend to inspiration from above , and from doing those things which are directly and scandalously contrary to the reveal'd will of god. o that christians would earnestly pray for the holy spirit , that by his directing-light they may understand the scriptures ; and by his warm impressing them on their hearts , they may feel their cleansing and comforting power ; but truly , christians in our day are not much concerned to mind and try the work of god in their own souls , nor seek after knowledge of him by his operations in others . the observations of our selves , and the communion of saints , are rare duties : we live at a distance from our selves ; and in converse with others , the subject of our discourse is the present world , or notional religion , which occasions dissention and faction ; whereas the mutual communicating of christians to one another what god has done for their souls , and how variously according to their wants , their desires , their sorrows and fears , he has attempered his dispensations , would be an excellent means to raise their admiration of his condescending and compassionate goodness , and of his wisdom , and establish their joyful trust in him . fourthly , if you have any longing , and find it attainable , can you have easier means ? inward religion affords no lesson for emaciating your bodies with outward fastings , but commands a rational and moderate support of our bodies , sitting them the more for serving god. we are not enjoyn'd to be pilgrims , and to take wearisom journies as a penance for sin ; christian society and communion will make us more watchful against sin. the gospel does not enjoyn severity and niceties in outward conversation , which rather discourages than invites those who are without ; but allows a civil sweetness to all ; but there are seasons of retirement and recollection from the business and pleasures of the world , which a christian ought to improve for more immediate fellowship with god. there are chosen hours , wherein the soul ascends to god by solemn thoughts and ardent desires , and god descends into the soul by the excitations of his graces , and the influences of joy ; and it is most unreasonable to think religion to be sowre and unpleasant , because wise and holy christians prefer god before the creature , and heaven before the earth . begin therefore , and go on in the right way , with steady resolutions not to stand still , or draw back , and you will have renewed strength and comfort afforded , you will be advancing every day in your journey , till you arrive at the celestial canaan . fifthly , reflect not only upon the easiness of your means , but also upon the certainty and comfort of obtaining your end of holiness here , and happiness hereafter by them . how are you able to spend your spirits upon notions that have no other foundation than depraved reason , and little other design than self-applause , and the character of learned , or leader of such a party ? let it be the great work of ministers to preach those truths whereby we may have communion with the lord crucified here , and with him glorified hereafter ; and thereby the souls of the people will be confirmed in the blessed hope . god has given an account of his truths to be believed and obeyed , yea , to be try'd ; and the more strict and particular the enquiry is , the more certain of our profession here , and of our priviledge hereafter . it is superficial knowledge of religion , that occasions uncertainty in our selves ; but an inward serious sense of its power , will fortify us against all the fiery darts of satan . be at certainty therefore of your persuasion here ; and as to your inheritance hereafter , i shall add this , who that sincerely and with perseverance pray'd for the spirit of truth , that read and heard the word with attention and application , yet has remained in darkness and distracting doubts about eternal things , god will make good his promise , those that seek him shall praise him for the revelation of his goodness to them . sixthly , let this be the reflection of the reader of these papers ; what excuse at christ's tribunal can i make , either for the ignorance of my mind as to the truth of christianity , or the looseness of conversation from god's divine rule , after reading the great things in the change of this author's soul ; the few and easy means that led him to it ? can you think any thing else , but as it witnesses for god on earth , so it will witness against you above , and aggravate your sin and punishment ? light came into the world ; others comprehended it , walk'd in it ; the light that truly might obtain the inheritance of the saints in light ; but you chose rather to walk in darkness . if you now think it not worth your while to endeavour the means of obtaining such a pearl of price , as the true knowledge of christianity , and its practice on earth , and perfect holiness and happiness above , the reward of it , you may walk on under a cloud of delusion , but you will find , that inward darkness will bring you to outer darkness , in an everlasting hell. seventhly , let therefore your meditations issue here ; i will in the strength of god begin the use of these three means , according to the prescription of this witness for god ; and i will try whether i find the same experiences , or others as marvellous , or more suited to my case , it being possible for me to use these three means , when hearing the word , taking the sacrament , and communion with saints are deni'd me , yea , easy and pleasant , to admix them in all my business and pleasures . to encourage which resolution , i shall subjoin the following directory as a means of keeping up constant fellowship with god , and your selves ; and as a bulwark against the prophanity and error of the age. let me previously bring to your thoughts what has been already treated of , to wit , three methods of god's conducting his children thorough this lower life , the conduct of his revealed will in the scriptures , of his divine providence without , and of his divine spirit by his workings in the soul ; answerable to which three methods of condescending power and love , three duties have been proposed as means to be interested in this threefold divine blessing ; observation of outward providences , as a help to know and to believe in his general and special providence round the created and adopted sons of god ; serious prayer as a help to know , to experience the certainty of the spiritual operations of a divine spirit in the soul ; reading the scripture with pool's annotations , a help to know notionally god's will , and experimentally to know it as truth made out in his way of providence , and inward workings in the soul . as necessary therefore to guide you to the right and continued use of these three easy duties interesting the soul in these three marvellous blessings for which the godhead will be admir'd , lov'd and prais'd in our eternal state , i give you my own course thorough a day as what has kept my self in constant heavenliness of frame , and afforded me the astonishing enjoyments of grace , and that with so great ease to lawful business and diversions . your knowing my hurrying affairs , and the enjoyments of grace i have experiene'd and given forth now to the world , would be sufficiently convincing how easy and how comfortable ( no ways detracting from diligence in business , or lawful recreations ) this blessed life of religion is ; and since i am not to be known , i desire to impart the way i walk in for your imitation , and soon you 'll be convinc'd of the reality and sweetness of inward christianity , however the meer profession thereof expose it to the censure of others as burden , melancholy , and the like . the day is to be divided in three parts ; the morning , the course of the day , and the evening : the evening i appropriate principally to the exercise of that noble faculty of the soul , even-reflection ; the two former parts principally to apprehension and observation . first therefore , after awaking , or in the time of dressing , observe the frame of your souls , whether serious , or not ; whether it seems to be the bent of your mind to think upon god and your duties to him , or whether there wants a force upon your soul thereto . secondly , after dressing , begin your morning duties with reading a psalm or a chapter , by pool's annotations ; observe the words and sentences thereof , that impress your minds most , with serious advertency to them ; observe the thoughts that thence arise at the time ; if tending to explain what formerly you were ignorant of ; if tending to establish you in what formerly you had the knowledge of ; if tending to make you resolve you 'll conform to it ; or if tending to comfort you , as having walk'd conform to it , and thereby discovering your self in the reading such a portion of scripture . thirdly , enter upon private prayer with a serious acknowledgment of god's favour in conducting you through the night ; and with a sincere supplication to him for his conduct thro' the day , by his special providence and spirit ; that from the evidence of both thorough the day , you may discover his special favour to your souls as a comfortable evening cordial ; and that by his supplies of grace throughout the day , you may be enabled to bring forth the blessed improvement of both , by the exercise of trust in , and love to the godhead , for life and salvation . observe your frame of soul throughout this prayer ; observe if it continue in the same degree of seriousness throughout the whole , or vary according to the various petitions put up : observe and record the different frames and different petitions . fourthly , go forth thus prepared , to your lawful business and conversation . in your business through the day , observe , first , the passages of providence that seem to bring undertakings to your hand . secondly , observe your own endeavour in the use of means . and thirdly , the event of each undertaking . in your conversation through the day , observe , 1. the occasions of your entrance into it , whether idleness , lust within , necessity , or recreation . 2. the frame of your mind while in it , whether on your watch against the evils thereof . and 3. the issue of it , whether freedom from , or commission of sins . but now in the evening of the day , reflection according to the observation and record of the day , is the duty preceding your last closet prayer , and to be recommended to your practice . perform it in the following parts . first , reflect upon the frame of your souls that you observ'd in the morning , whether by the duties of reading and prayer , it was not brought to a seriousness , if observ'd to be unserious ; or to a greater seriousness than the degree of seriousness at first observ'd , yea perhaps to great heavenliness . the improvement whereof must needs be , that it is good to draw near to god in the duties he has prescrib'd , and a fix'd resolution to walk therein , and perhaps daily continuance may bring in daily additions of the enjoyments of grace , and preserve the christian in daily heavenliness of soul , as bulwark against all the temptations of the day , with honour to god , and great inward peace . secondly , reflect upon the passages of providence round you through the day ; and , first of all , compare them to the parts of the scripture you read in the morning , and to the thoughts that then most imprest your minds , to see whether or not these passages of divine providence afford you some discovery of the reality of that part of the scripture thus observ'd , establishing your faith in it . the improvement whereof must needs be a resolution to go on in the same duty of reading the scripture in the morning before the entring upon the business of the day , and perhaps there will arise to your sensible experience , greater knowledge of god's word than ever yet has been observ'd by you in the enjoyment of outward instruction ; yea , such establishment to its truth and reality , as could not be brought forth by the strongest arguings of the most learn'd , and into which the strongest dart of erroneous sophistry can never pierce ; enabling your soul not only to see the reality , but even harmony of god's word to his providence and spirit . secondly , compare the providences of the day , to your morning-duty of closet-prayer , to the petitions therein put up , and to the frame of soul you were then under , that you may discover what passages of providence seem to be afforded you in return to prayer , and what frame your soul was in , and what was your utterance in that prayer , or part thereof , that was return'd . the improvement whereof must needs be a discovery of the certainty of access to god by prayer , and a desire to be always in that frame wherein you was , when you pray'd that prayer that is so visibly return'd . it will help you to see a difference between one kind of prayer and another ; between a prayer with our own spirit , and with the spirit of christ ; between a prayer with the spirit of christ enabling to ask sincerely , and a prayer with the spirit of christ , giving the soul the comfortable sense of it as such ; and discovering the reality of a divine strength above our selves , both bringing the providences of the day to us , and bringing forth the improvement thereof in us , by a gradual advancement of relyance upon , and love to the free grace of god in christ , by whose satisfaction this once-seal'd fountain is open'd , and by whose spirit its waters of spiritual life continually flow upon us , and in the use of duties apply'd to us . thirdly , reflect upon your own way of managing business and conversation with others ; that so you may not only discover a special providence round you , but the actings of a divine spirit within you ; and that by comparing , first , your frame of soul , to the passages of providence laying undertakings in your way , through the day ; reflecting whether god was observed in bringing them about , as a discovery of divine strength in you , carrying your observation beyond the enjoyment , even to god himself . secondly , by comparing your frame of soul , to your method of using means , and managing endeavours thus providentially laid in your way ; not only whether god was regarded therein , laying providences in your way , or helping you to observe him ; but whether your concern run out chiefly upon doing duty , neither designing ill ends , nor endeavouring to bring about any purpose in the use of ill means , but regarding duty to him in all . thirdly , compare your frame of soul to the events of such undertakings thus providentially laid in your way , and thus faithfully managed by you ; if they are according to expectation , or better than expectation : reflect whether exercise of the grace of love and faith were not and ought not to be brought forth by such a discovery , and a fix'd resolution to keep on in the same lawful use of means , with a trust to divine supply for events ; as full evidence of the working of christ's spirit in your soul , and of your being under his spiritual conduct . in conversation with others , 1. reflect upon your entrance to it ; whether its occasions were necessity and innocent recreation ; with a previous address for divine conduct in it . 2. reflect upon your carriage in it , thus prepared ; the temptations you met with therein , and the strength you had to resist them ; and that in answer to your ejaculatory prayer . 3. reflect upon the issue ; whether it was freedom from being overcome by its temptations , and that in return to ejaculated thoughts for divine strength to preserve you , before entrance in it , or at the time you were engaged with it . the improvement of which reflections must needs be , a resolution to enter no society , but when under the constraint of lawful business , or recreation ; and even then , with an eye to god in the use of ejaculatory prayer , either aforehand , or while in conversation , for strength to resist temptations that may either endanger occasions to sin , or of losing a spiritual frame . fourthly , reflect upon the failures of the day , and what you have let pass unobserv'd ; what failures in your business and conversation have appear'd : if the eye of god has been as much regarded as the eye of the world : if the opportunity of secresy has not clouded your fear of god : if you have kept your tongues with a christian bridle , from lying in telling stories to divert companions , or as excuses for faults : from self-commendation , with an inward design to disparage others : from censuring others , especially christians , and picking out somewhat in their life to make a discourse of to disparage their profession , rather than endeavour their amendment by acquainting themselves therewith . and whatever in your reflection you find has been amiss herein , let particular acknowledgment be made , that with the psalmist , you may thereby escape the punishment of your particular sins , and vow , not to repeat it , and tho repeated by you , forbear not your resolutions and endeavours against it ; your unwilling breaches reflected upon , will bring you soon out of your selves to a redeemer , and to cry for his spirit to apply strength to your souls to resist . in reflection upon the passages of providence through the day , and upon the strength conveyed by a divine spirit to your souls , evident not only by your spiritual frame in the duties of the day , but in the improvement of its providences , by eying god in bringing them about , by regarding his will in the use of means , and trusting to him for events , with a constant watch to ejaculatory prayer against the temptations of company ; in reflection thereupon arises a fair and comfortable discovery of your being under three blessed conducts , of god's word , providence , and spirit , and is laid before you as your last evening-duty , ( e're your head lies down upon your pillow ) a private prayer , blessing god for the discovery of his love in his word , providence and spirit , blessing him particularly for each particular step therein , and begging his further grace to be upheld in those means wherein he is pleased to discover so much of himself in strength and comfort to the soul , above what is attainable by other helps or comforts in this life . give therefore your selves up to god for conduct thorough the night , that if your eyes should never open more upon this earth , your redeemer may find you laid at his footstool as the last performance of your life , and may raise you up to that glorious dignity of being embraced into abraham's bosom ; a blessed issue to such comfortable endeavours ! and however tedious this directory may seem in its reading , yet i dare witness to this truth , that the person in the greatest hurries of outward affairs , has time enough for this easy work , it being easily to be intermixt in the throng of affairs ; and the more affairs are laid in your way , the greater opportunity you have to observe god's providence and his spirit , and that built upon his blessed word , as a mean of keeping up the sense of god's love in your souls , and the sense of your love to him ; that so communion with god may be your life on earth , which will make you live comfortably , and dye triumphantly . i can do no more but lay the way before you ; and the lord himself give you strength to chuse it , and to walk in it . finis . the design of christianity, or, a plain demonstration and improvement of this proposition viz. that the enduing men with inward real righteousness or true holiness was the ultimate end of our saviour's coming into the world and is the great intendment of his blessed gospel / by edward fowler ... fowler, edward, 1632-1714. 1671 approx. 415 kb of xml-encoded text transcribed from 166 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a40073) transcribed from: (early english books online ; image set 103644) images scanned from microfilm: (early english books, 1641-1700 ; 1149:17) the design of christianity, or, a plain demonstration and improvement of this proposition viz. that the enduing men with inward real righteousness or true holiness was the ultimate end of our saviour's coming into the world and is the great intendment of his blessed gospel / by edward fowler ... fowler, edward, 1632-1714. [16], 308, [1] p. printed by e. tyler and r. holt for r. royston ... and lodowick loyd, london : 1671. contains engraved half-title page. errata: p. 308. one page of advertisement bound at end. reproduction of original in the university of illinois (urbana-champaign campus). library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng catholic church -controversial literature. christianity -essence, genius, nature. 2003-07 tcp assigned for keying and markup 2003-08 apex covantage keyed and coded from proquest page images 2003-09 emma (leeson) huber sampled and proofread 2003-09 emma (leeson) huber text and markup reviewed and edited 2003-10 pfs batch review (qc) and xml conversion the design of christianity . qvi seqvitur me non ambulat in tenebris . clem. alexandr . paedag. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the design of christianity ; or , a plain demonstration and improvement of this proposition , viz. that the enduing men with inward real righteousness or true holiness , was the ultimate end of our saviour's coming into the world , and is the great intendment of his blessed gospel . by edward fowler , minister of god's word at northil in bedford-shire . london , printed by e. tyler and r. holt for r. royston , bookseller to the king 's most excellent majesty , and lodowick loyd . mdcl xxi . imprimatur , april . 17. 1671. rob. grove r. p. dom. episc. lond. à sac . dom. to the reader . reader , whereas there was , somewhat above a twelve-moneth since , exposed to publick view ▪ a free discourse between the two intimate friends theophilus and philalethes ; which containeth an account of some principles and practices of certain moderate divines , &c. together with a defence of them , i desire thee to take notice that in this tractate is pursued the main and fundamental reason of that dialogue : as , if thou art not a stranger to it , thou mayest easily guess by the foregoing title-page . and if thou shalt please to give thy self the trouble of running over the following pages , i hope thou wilt be satisfied that the doctrines that are chiefly maintained in that book , do most naturally result from , and those which are most opposed in it are confuted by the argument that is here insisted on . if thou conceivest that in demonstrating the establishment of real righteousness and true holiness in the world to be the ultimate design of our saviour's coming , and the grand and even whole business of the christian institution , i have taken upon me to prove a proposition that is as evidently and imdisputably true as any first principle ; i must tell thee that i most heartily wish there were more of thy mind than i doubt there are : and that i have been so far from giving my reader any the least temptation to suspect the contrary , that i have expresly ( as thou wilt see ) shewn , that there is nothing in the whole world more clearly apparent than the truth thereof , to such as are not , either through ignorance or wilfulness , very strangely blinded ; or that have , with any seriousness , read the new testament or but a small part of it . but though this be so , i may not be accused of so idley employing my self in the first section , as if i there held up a torch to shew the sun ; for i have pointed to it by its own light only ; that is , exposed to thy view in a few leaves the summ and substance of that abundant evidence which throughout the gospel is given us of that great truth . and whosoever shall say that to do this was needless , i shall give him my unfeigned thanks , would he make me sensible that i am guilty of a mistake in believing otherwise : and , upon that account , rejoyce to be convinced , that i have in that business spent time impertinently . but , alas , it is no less undeniable , that a discourse of this nature is necessary and seasonable , than that the matter thereof is true : for it cannot be at all doubted , that the design of the christian religion is by abundance of its professors very sadly mistaken ; and that ( though it is with infinite plainness expressed to be no other than the reformation of our lives , and purification of our natures , and is wholly adapted to that purpose ) the complaint that tully took up of certain philosophers , viz. that they esteemed their philosophy ostentationem scientiae , non legem vitae , a boast of science , not a law of life , may be applied to not a few of those that are called christians , concerning their opinion of christianity . and besides that there are diverse opinions that too many among us are greatly fond of , which make it absolutely certain that they think otherwise than they ought , and have entertained unworthy notions of the design of the gospel , it must be acknowledged that such practices are likewise observable in the far greater part , as are a demonstration that if they have no false conception of it , yet it is but little considered , and therefore not thorowly believed by them . and this alone is abundantly sufficient to avouch the usefulness of my undertaking both in that and the two other sections . and till those that profess themselves christ's disciples do more generally become effectually sensible ( as those of the first ages were ) that the mystery into which they are initiated is purely a mystery of godliness , and that it is entirely composed of such principles as tend throughly to instruct man-kind in the particulars of that duty that the law of their nature obligeth them to , towards their creatour , themselves and their fellow-creatures ; together with the most powerful motives to excite , and the best means and most successful assistances to enable them to a faithful discharge of them ; we may never hope to out-live or to see the least abatement of that gross superstition , fanaticism and enthusiasm , or those mad enormities and most impious practices which have now for a very long time sullied and most miserably defaced the beauty , obscured , nay and even utterly extinguish'd the glory of the church of christ ; have laid the honor , w ch she was deservedly once crowned with , in the very dust ; and bring the borridest scandal upon her holy profession and that blessed name she is called by . but not to detain thee with a tedious preface ; thou wilt have no reason to accuse me , upon the account of this discourse , of starting and troubling the world with any more controversies ; but mayst on the contrary be greatly assured , that there cannot be taken a more effectual course to put an end to those we are at this day disturb'd with , and to the pernicious effects of all whatsoever , than is the right explaining and well improving of the subject that is here handled : for this is to strike at the grand cause of them , they being to be imputed to nothing so much as to the ignorance of , or non-attendence to , the design of christianity . i will add no more , but that if thou shalt please to accept this small performance as ingenuously and candidly as it is meant honestly ; and believe that it proceeds not from an humour of scribling , but a sincere desire of doing some service , thou wilt be but just to him , who is ambitious of nothing so much as of being instrumental towards the promoting of that most excellent and infinitely important design in thy heart and life . e. f. the contents . sect . i. that true holiness is the design of christianity , plainly demonstrated . chap. 1. the nature of true holiness described . pag. 5. chap. 2. a general demonstration that the holiness described is the design of christianity , by a climax of seven particulars . pag. 12. chap. 3. a particular demonstration that holiness is the onely design of the precepts of the gospel . and that they require , 1. the most extensive holiness , 2. the most intensive . an objection answered . pag. 18. chap. 4. that holiness is the onely design of the promises of the gospel , shewed in two particulars ; and of the threatnings therein contained . pag. 28. chap. 5 that the promoting of holiness was the design of our saviour's whole life and conversation among men ; both of his discourses and actions . and that he was an eminent example of all the parts of vertue , viz. of the greatest freedom , affability and courtesie : the greatest candor and ingenuity : the most marvellous gentleness and meekness : the deepest humility : the greatest contempt of the world : the most perfect contentation : the most wonderful charity and tenderest compassion : stupendious patience , and submission to the divine will : the most passionate love of god , and devoutest temper of mind towards him : mighty confidence and trust in god. an objection answered : the most admirable prudence . pag. 36. chap. 6. that to make men truly virtuous and holy was the design of christ's unimitable actions , or mighty works and miracles . and that these did not onely tend to promote it , as they were convincing arguments that he came forth from god , but were also very proper to effect it in a more immediate manner . pag. 8. chap. 7. that to make men holy was the design of christ's death , proved by several texts of scripture : and how it is effectual thereunto , discovered in six particulars . pag. 78. chap. 8. that it is only the promoting of the design of making men ●…oly , that is aimed at by the apostles insisting on the doctrines of christ's resurr●…ction , ascension and coming again to iugdement . pag. 93. sect . ii. upon what accounts the business of making men holy came to be preferred by our saviour before any other thing , and to be principally designed by him . chap. 9. two accounts of this : the first , that this is ●…o do the greatest good to men . and that the blessing of making men holy , is of all other the greatest , proved by several arguments , viz. fir●… , that it containeth in it a deliverance from the worst of evils ; and sin shewed so to be . pag. 99. chap. 10. the second argument , viz. that the blessing of making men holy is accompained with all other that are most desireable , and which do best deserve to be so called : particularly with the pardon of sin , and god's special love . and that those things which sensual persons are most desirous of , are eminently to be found in that blessing . pag. 108. chap. 11. the third argument , viz. that whatsoever other blessings a man may be supposed to have that is utterly destitute of holiness , they cannot stand him in so much stead , as onely to make him not miserable . and all evil and corrupt affections shewed to be greatly tormenting in their own nature , and innumerable sad mischiefs to be the necessary consequents of yielding obedience to them . pag. 115. chap. 12. the fourth argument , viz. that holiness being perfected is blessedness it self ; and the glory of heaven consists chiefly in it . this no new notion ; some observations by the way from it . pag. 123. ch. 13. the second account of our saviour's preferring the business of making men holy , before any other , viz. that this is to do the best service to god. an objection answered against the author's discourse of the design of christianity . pag. 127. sect . iii. an improvement of the whole discourse in diverse inferences . chap. 14. the first inference . that it appears from the past discourse that our saviour hath taken the most effectual course for the purpose of subduing sin in us , and making us partakers of his holiness . where it is particularty shewed that the gospel gives advantages infinitely above any those the heathens had , who were privileged with extraordinary helps for the improvement of themselves . and 1. that the good principles that were by natural light dictated to them , and which reason rightly improved perswaded them to entertain as undoubtedly true , or might have done , are farther confirmed by divine revelation in the gospel . 2. that those principles which the heathens by the highest improvement of their reason could at best conclude but very probable , the gospel gives us an undoubted assurance of . this shewed in four instances . 3. four doctrines shewed to be delivered in the gospel , which no man without the assistance of divine revelation could ever once have thought of , that contain wonderful inducements , and helps to holiness . the first of which hath five more implyed in it . pag. 133. chap. 15. that the gospel containeth incomparably greater helps for the effecting of the design of making men inwardly righteous and truly holy , than god's most peculiar people , the israelites , were favoured with . where it is shewed . 1. that the gospel is infinitely more effectual for this purpose than the mostical law was . 2. and that upon no other accounts the iews were in circumstances for the obtaining of a thorow reformation of life and purification of nature , comparable to those our saviour hath blessed his disciples with . pag. 157 ▪ chap. 16. an objection against the wonderful ●…fficacy of the christian religion for the purpose of making men holy , taken from the very little success it hath herein , together with the prod●…gious wickedness of christendom . an answer given to it in three particulars , viz 1. that how ill soever its success is , it is evident from the foregoing discourse that it is not to be imputed to any weakness or ●…nefficacy in that religion . the true causes thereof assigned . 2. that it is to be expected that those should be the worse for the gospel , that will not be bettered by it . 3. that there was a time when the gospel's success was greatly answerable to what hath been said of its efficacy . and that the primitive christians were people of most unblameable and holy lives . the g●…ostiques improperly called christian●… in any sence . the primitive christians proved to be men of excellent lives , by the testimonies of fathers contained in their apologies for them to their enemies ; and by the acknowledgements of their enemies themselves . an account given in particular of their meek and submissive temper , out of t●…rtulitan . the admirable story of the 〈◊〉 legion . pag. 167. chap. 17. the second inference . that we understand from what hath been said of the design of christianity , how fearfully it is abused by those that call themselves the roman catholiques . that the church of rome hath by several of her doctrines enervated all the precepts and the motives to holiness contained in the gospel . that she hath rendered the means therein prescribed for the attainment therof extremely ineffectual . that she hath also as greatly corrupted them . diverse instances of the papists idolatry . their image worship one instance . their praying to saints departed another . other impieties accompanying it , mentioned . some account of their blasphemies , particularly in their prayers to the blessed virgin . their worshipping the hoast the third and grossest instance of their idolatry . some other of their wicked and most anti-christian doctrines . pag. 193. chap. 18. the third inference . that these two sorts of persons are most extremely so●…tish . 1 such as expect to have their share in the salvation of the gospel without true holiness . 2. such much more , as encourage themselves by the grace of the gospel in unholiness . pag. 213. chap. 19. the fourth inference . that a right understanding of the design of christianity will give satisfaction concerning the true notion , 1. of justifying faith , 2. of the imputation of christ's righteousness . pag. 221. chap. 20. the fifth inference . that we learn from the design of christianity the great measure and standard whereby we are to judge of doctrines . how we are to judge of the truth of doctrines . pag. 227. chap. 21. how we are to judge of the necessity of doctrines either to be embraced or rejected . a brief discourse of the nature of points fundamental . how we may know whether we embrace all such , and whether we hold not any destructive and damnable errours . pag. 233. chap. 22. the sixth inference . that the design of christianity teacheth us what doctrines and practices we ought , as christians , to be most zealous for or against . pag. 237. chap. 23. the seventh inference . that the design of christianity well considered will give us great light into the just bounds and extent of christian liberty . of complying with the customes of our country , and the will of our governours . the great difference between the mosaical law and the gospel as to its preceptive part . pag. 240. chap. 24. the eighth inference . that it is the most unaccountable thing to do that which is essentially evil , in defence of the christian religion , or of any opinions presumed to be doctrines relating thereunto . the pope and church of rome most prodigiously guilty in this particular . and not a few of those that profess enmity against popery too lyable also to the same charge . pag. 246. chap. 25. the ninth inference . that it is a most unwarrantable thing for those that are the ministers of christ to prefer any other design before that of making men really righteous and holy. that this ought to be the whole design of their preaching . that it is of as great concernment that they promote the same business by their conversations , as that they do it by their doctrine . infinite mischiefs occasioned by the loose lives of ministers . several instances of practices extremely blame worthy in preachers of the gospel . that they ought to have a regard to the weaknesses of persons so far as lawfully they may . that the promoting of holiness ought to be onely design of ecclesiastical discipline . pag. 252. chap. 26. the tenth inference . that an obedient temper of mind is an excellent and necessary qualification to prepare men for a firm belief and right understanding of the gospel of christ. that it is so by virtue of christ's promise . that it is so in its own nature . this shewed in three particulars , viz. in that , 1. it will help us to judge without prejudice concerning the doctrines contained in the gospel . 2. it will give satisfaction concerning the main doctrines of christianity far excelling any that can arise from mere speculation . 3. it will secure from the causes of errour in those points that are of weightiest importance . six causes of such errours laid down ; and an obedient disposition of mind shewed to secure from each of them . pag. 267. chap. 27. the last inference . that we are taught by the design of christianity , wherein the essence , power and life of it consisteth . instances of what kind of things it doth not consist in . for what ends the several exercises of piety and devotion are injoyned . how god is glorified by men , and by what means . whom it is our duty to esteem and carry our selves towards as true christians . that by following the example of christ and making his life our pattern , we shall assure our selves that the design of christianity is effected in us , and that we are indued with the power of it . pag. 281. the introduction . the accusation that celsus and iulian , the grand adversaries of the christian religion , had the impudent confidence to fasten upon it ; namely , that it indulgeth men in , and encourageth them to the practice of immorality and wickedness , is so notoriously false and groundless ; that there is nothing truer , or more perspicuously held forth in the books that contain christianity , than that the perfectly contrary is the great design of it . but yet notwithstanding , those that shall heedfully observe the lives and actions of an infinite number of such as call christ their master , would be very shrewdly tempted undoubtedly to conclude , that they secretly think , what those heathens had the face to publish : and as for ( i fear i may say ) even most of those professours of faith in christ , which have escaped the scandalous and more gross pollutions of the world ; that man that shall take an exact survey of their conversations also , and consider what matters they most busie themselves about , what the designs are which they chiefly prosecute , and that not onely as men , but as christians too ; what things they are that exercise most of their deal , and for and against which is spent the greatest part of their religious heat ; will be strongly enclined to suspect , that , though they have not entertained so highly dishonourable an opinion of their saviour , as to esteem him a patron of vice and wickedness , yet they think so undervaluingly of him , as to judge him so mean a friend to holiness , as that the promoting it in mens hearts and lives , if it was at all a design of his coming into the world , and of the religion he left behind him , yet it was at best but a bye-one , and that some other matters were much more in his eye , and principally intended by him. though i will not say that the greater part of our most forward professors have their heads leavened with such thoughts , yet any one may dare to affirm that they behave themselves exactly as if they had : and moreover i am absolutely certain , that it is utterly impossible , men should make such a bustle and stir about matters of none , or but small importance , to the serving or prejudicing the real interest of their souls ; and , on the other hand , be as lukewarm , unconcern'd and careless in diverse things that have the most immediate and direct tendency to their eternal wellfare ; if they duly considered and had a quick sense of what was now intimated , viz. that the business that brought the blessed iesus by the appointment of god the father down from heaven ; and the end of his making us the objects of such rich and transcendent kindness , was the destroying of sin in us , the renewing of our depraved natures , the ennobling our souls with virtuous qualities and divine dispositions and tempers , and ( in one word ) the making us partakers of his holiness . and so long as there are but few that either believe or consider , that this is the end of christianity , and that alone which it directly drives at , it cannot be matter of wonder , if multitudes of those which lay a great claim to it , should be ( as excellent a religion as it is ) little the better , nay , and in some respects even the worse for it . and on the contrary , it is not to be in the least doubted . that nothing can be so available to the introducing of a better state of things , the abating and perfectly quenching our intemperate heats , the regulating and bringing into due order our wild exorbitances , the governing and restraining our extravagant and heady zeal , the induing us with becoming tempers , sober thoughts , and good spirits , as would the thorow-belief , the due minding and digesting of this one principle . and for this reason , i am not able to imagine how time may be spent to better purpose , than in endeavouring to possess mens minds with it : and to contribute thereunto , what it can , is the business of this treatise : whereof these following , are the general heads : which shall be insisted on with all possible perspicuity , and convenient brevity , viz. 1. first , a plain demonstration , that , true holiness is the special design of christianity . 2. secondly , an account , how it comes to pass that our saviour hath laid such stress upon this , as to prefer it before all other . 3. thirdly , an improvement of the whole discourse , in diverse , ( and most of them practical ) inserences . sect . i. that true holiness is the design of christianity , plainly demonstrated . chap. i. the nature of true holiness described . in order to this demonstration it is necessary to be premised , that the holiness which is the design of the religion of christ jesus , and is by various forms of speech express'd in the gospel ( as by godliness , righteousness , conversion and turning from sin , partaking of a divine nature , with many other ) is such as is so in the most proper and highest sense : not such as is subjected in any thing without us , or is made ours by a meer external application , or is onely partial ; but is originally seated in the soul and spirit , is a complication and combination of all vertues , and hath an influence upon the whole man ( as shall hereafter be made to appear ) and may be described after this manner . it is so sound and healthful a complexion of soul , as maintains in life and vigour whatsoever is essential to it , and suffers not any thing unnatural to mix with that which is so ; by the force and power whereof a man is enabled to behave himself as becometh a creature indued with a principle of reason ; keeps his supreme faculty in its throne , brings into due subjection all his inferiour ones , his sensual imagination , his brutish passions and affections . it is the purity of the humane nature , engaging those in whom it resides , to demean themselves sutably to that state in which god hath placed them , and not to act disbecomingly in any condition , circumstance , or relation . it is a divine or god-like nature , causing an hearty approbation of , and an affectionate compliance with the eternal laws of righteousness ; and a behaviour agreeable to the essential and immutable differences of good and evil. but to be somewhat more express and distinct , though very brief . this holiness is so excellent a principle , or habit of soul , as causeth those that are possessed of it ( i mean so far forth as it is vigorous and predominant in them , ) first , to perform all good and virtuous actions , whensoever there is occasion and opportunity ; and ever carefully to abstain from those that are of a contrary nature . secondly , to do the one , and avoid the other , from truly generous motives and principles . now , in order to the right understanding of this , it is to be observ'd , that actions may become duties or sins these two ways . first , as they are complyances with , or transgressions of divine positive precepts . these are the declarations of the arbitrary will of god , whereby he restrains our liberty for great and wise reasons , in things that are of an indifferent nature , and absolutely considered are neither good , nor evil : and so makes things not good in themselves ( and capable of becoming so , onely by reason of certain circumstances ) duties ; and things not evil in themselves , sins . such were all the injunctions and prohibitions of the ceremonial law ; and some few such we have under the gospel . secondly , actions are made duties or sins , as they are agreeable or opposite to the divine moral laws : that is , those which are of an indispensable and eternal obligation , which were first written in mens hearts , and originally dictates of humane nature , or necessary conclusions and deductions from them . by the way , i take it for granted ( and i cannot imagine how any considerative supposing he be not a very debauch'd , person can in the least doubt it , ) that there are first principles in morals , as well as in the mathematicks , metaphysicks , &c. i mean such as are self-evident , and therefore not capable of being properly demonstrated ; as being no less knowable and easily assented to , than any proposition that may be brought for the proof of them . now the holiness we are describing is such , as engageth to the performance of the former sort of duties , and forbearance of the former sort of sins , for this reason primarily , because it pleaseth almighty god to command the one , and forbid the other : which reason is founded upon this certain principle ; that it is most highly becoming all reasonable creatures to obey god in every thing ; and , as much disbecoming them , in any thing to disobey him . and secondarily , upon the account of the reasons ( if they are known ) for which god made those laws . and the reasons of the positive laws contained in the gospel are declared , of which i know not above three that are purely so , viz. that of going to god by christ , and the institutions of baptism and the lord's supper . again , this holiness is such as engageth to the performance of the duties , and forbearance of the sins of the second kind ; not meerly because it is the divine pleasure to publish commands of those , and prohibitions of these ; but also , and especially , for the reasons , which moved god to make those publications : namely because those are good in themselves , and infinitely becoming creatures indued with understanding and liberty of will ; and these are no less evil in their own nature , and unworthy of them . that man that would forbear , gratefully to acknowledge his obligations to god , or to do to his neighbor as he would that he should do to him , &c. on the one hand ; and would not stick at dishonouring his maker , or abusing his fellow creatures in any kind , &c. on the other ; if there were no written law of god for the former , and against the latter ; doth not those duties , nor forbears these sins , by virtue of an holy nature that informs and acts him ; but is induced thereunto by a meer animal principle , and because it is his interest so to do . and the reason is clear , because no one that doth thus , onely in regard of the written precepts and prohibitions of the divine majesty , doth so out of respect to them , as such , but as they have promises , but especially threatnings annexed to them : for to be sure , he that performs the one , and forbears the other from any lovely notion he hath of obedience , and any hateful one he hath conceived of disobedience , will also make conscience of those and the like duties , in regard of the goodness , becomingness , and excellency he discerns in them ; and will abstain from these and the like sins , because of the intrinsick evil , turpitude , and deformity he apprehends in them : for those are no whit less manifestly lovely , and worthy of mankind , than is obedience to the divine will , considered in an abstracted notion ; nor these less apparently vile , and abominable than is disobedience . for , that very reason , that makes it an intolerable thing to disobey a law of god , ( viz. because it is highly unjust so to do ) makes it so also to commit the forementioned , and such like sins ; and so on the contrary . now this proposition ; that it is a base thing to do unjustly , is one of those which i call first principles ; than which there is nothing man-kind doth more naturally assent to : and those sins with many other are alike plain instances and expressions of that shameful vice injustice , though not of an equal degree of it . the summe of what we have said in this account of the nature of true holiness is this , viz. that it is such a disposition and temper of the inward man , as powerfully enclines it carefully to regard and attend to , affectionately to embrace and adhere to , to be actuated by , and under the government of all those good practical principles that are made known either by revelation , nature , or the use of reason . now though nothing is more natural to the souls of men considered in their pure essentials , and as they came out of their creatour's hands , than this most excellent temper ; yet by their apostacy from god , and sinking into brutish sensuality , did they sadly disposses themselves of it , and so became like the beasts which perish . but it pleased the infinite goodness of the divine majesty not to give us over so ; for when we had destroyed our selves , in him was our help found . he greatly concerned himself for the recovery of fallen mankind by various means and methods , and when the world was at the very worst , did he make use of the most sovereign and effectual remedy . he , who at sundry times , and in diverse manners spake in time past unto the fathers by the prophets , did in these last days send his dearly beloved , and onely begotten son to us . and to prove that the great errand he came upon was the effecting of our deliverance out of that sinful state we had brought our selves into , and the putting us again into possession of that holiness which we had lost , is now our next business . chap. ii. a general demonstration that the holiness described is the design of christianity , by a climax of seven particulars . in the first place , in order to the proof of this , it is worthy our observation , that s. iohn the baptist being sent to prepare the way before our saviour , did so , by teaching the doctrine of repentance , and baptizing men thereunto : and that we no sooner read of his appearing in publique , and entring upon his office of harbinger or fore-runner , but we find him preaching this doctrine , and making use of the news of the messiah's approach , as a motive to perswade them to that duty . matth. 3. 1 , 2. in those days came iohn the baptist preaching in the wilderness of iudea , and saying ; repent ye , for the kingdom of heaven is at hand . and this was that which the angel foretold zacharias he should do , when he gave him the first notice that he should be the father of such a son. luk. 1. 16 , 17. and many of the children of israel shall he turn to the lord their god ; and he shall go before him in the power , and spirit of elias , to turn the hearts of the fathers to the children , and the disobedient to the wisdom of the just ; to make ready a people prepared for the lord : that is , he shall make way for the messiah with the same zeal against all wickedness , as was expressed by elias , and likewise with an immediate commission from heaven , as he had , in order to the working of a general reformation among the jews . this sheweth that christ's great errand into the world was mens thorow-conversion from sin , and the making them truly holy ; seeing that the only preparation necessary for the entertainment of him consisted in having this work begun in them . secondly , upon the first news of christ's near approach brought by malachi the last of the prophets , this is expressed by him as that which should be his grand business when he was come , mal. 3. 1 , 2 , 3. — the lord , whom ye seek , shall suddenly come to his temple , even the messenger of the covenant whom ye delight in ( or , have a longing expectation of : ) behold , he shall come , saith the lord of hosts : but who may abide the day of his coming ? or who shall stand when he appeareth ? for he is like a refiner's fire , and like fuller's soap : and he shall sit as a refiner , and purifier of silver ; and he shall purifie the sons of levi , and purge them as gold is purged , &c. thirdly , immediately after his conception in the womb of the blessed virgin , this was foretold to ioseph concerning him by an angel , matth. 1. 21. she shall bring forth a son , and thou shalt call his name jesus ; for he shall save his people from their sins . this blessing of making men holy was so much the design of christ's coming , that he had his very name from it . observe the words are ; he shall save his people from their sins ; not from the punishment of them : and ( as will fully appear hereafter ) that is the primary sence of them , which is most plainly expressed in them : that he shall save his people from the punishment of sin is a true sence too , but it is secondary and implied only ; as this latter is the never failing and necessary consequent of the former salvation . this again was foretold by zacharias , betwixt his conception and birth . he saith , luke 1. 72 , &c. that god performed his covenant in sending christ ; which covenant consists in this , that he would grant us , that we being delivered out of the hands of our enemies , might serve him without fear , in holiness and righteousness before him , all the days of our life . fourthly , we likewise find this expressed by simeon , immediately upon his birth , luke 2. 32. where having called him god's salvation , which he had prepared before the face of all people , he adds that , he is a light to lighten the gentiles : whereby is meant , that he should bring them into the way of righteousness and true holiness . holiness is in not a few places expressed by the metaphor of light , and wickedness by that of darkness : turning from darkness to light is explained by * turning from the power of satan unto god. and the following clause , viz. and the glory of thy people israel , signifieth the same thing : namely , that in the place of their outward and ceremonial observances , called by the apostle * beggarly elements ; he should bring in among them a far more noble , viz. an inward substantial and everlasting righteousness ; and by abrogating that , and establishing only this righteousness , he should enlarge their church , an accession of the gentiles being by that means made unto it . fifthly , this is expressed by s. iohn the baptist , immediately before our saviour's solemn entrance upon his office , as the business he was undertaking , matth. 3. 11 , 12. i indeed baptize you with water unto repentance ( that is especially from the more plain and confessed exorbitances ) but he that cometh after me , is mightier than i , whose shoes i am not worthy to bear ; he shall baptize you with the holy ghost , and with fire : ( which will take away those stains and pollutions , that water cannot : ) whose fan is in his hand , and he will throughly purge his floor . sixthly . again , after our saviour's entrance upon his office , he himself declared , that , he came to call sinners to repentance : and that he was so far from coming to destroy the law and the prophets , that he came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to fulfil , or perfect them , that is , by giving more and higher instances of moral duties than were before expresly given : and he tells the jews presently after , that , except their righteousness shall exceed the righteousness of the scribes and pharisees ( that is , unless it be above their practical and meerly external righteousness ) they shall in no case enter into the kingdom of heaven . and he abundantly made it appear , ( as will be quickly shewn ) that the reformation of mens lives , and purification of their natures were the great business that he designed . lastly , this was frequently asserted , after he forsook the world , by the apostles he left behind him . s. peter told his countrey-men , acts 3. 26. that as god sent christ to bless them , so the blessing designed them by him , consisted in turning them from their iniquities . to you first ( saith he ) god having raised up his son iesus , sent him to bless you , by turning every one of you from his iniquities . again , acts 5. 31. the same apostle , with others , saith that , him hath god exalted with his right hand , to be a prince and a saviour , to give repentance to israel , and forgiveness of sins . repentance first , and then forgiveness . s. iohn tells us , 1 epist. ●… . 8. that , for this purpose the son of god was manifested , that he might destroy the works of the devil . and s. paul calleth the gospel of christ , the mystery of godliness , 1 tim. 3. 16. the doctrine that is according to godliness . and gives us to understand that , that which the grace of god which brings salvation teacheth , is , that denying vngodliness , and all worldly lusts , we should live soberly , righteously , and godlily in this present world , tit. 2. 12. chap. iii. a particular demonstration that holiness is the only design of the precepts of the gospel . and that they require , 1. the most extensive holiness , 2. the most intensive . an objection answered . but to give a more particular proof of what we have undertaken . first , it is most apparent , that holiness is the design , the only design of the christian precepts , and that this is the mark which they are wholly levelled at . what the * apostle spake of the iewish , may be much more said of the christian law , that it is holy , just , and good. for as clemens alexandrinus in his paedagogus saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. even infant-christianity is perfection , compared with the law or the mosaical dispensation . there is no affirmative precept in the gospel , but it either commands holiness in the general , or one or more particular vertue , or habit of holiness , or some essential act or acts of it ; or means and helps to the acquiring , maintaining , or encrease of it . such as hearing and reading the word , prayer , meditation , good conference , watchfulness against temptations , avoiding occasions of evil , &c. and there is no negative precept , but doth forbid the contrary to some one or more of those duties ; but doth forbid some thing or other that doth tend either directly or indirectly , immediately or mediately , in its own nature or by reason of some circumstance to the depraving of humane nature , and rendring us perfectly wicked , or in some degree or other less holy . to make this appear by going over the several precepts contained in the gospel , would be a work of too much time ; but whosoever , as he reads them , shall duly consider each of them , cannot be to seek for satisfaction , concerning the truth of what i have now said ; and i dare undertake he will readily acknowledge , that there is nothing that is not upon its own , or some one or other , account , greatly becoming us , and perfective of humane nature , in the whole gospel commanded : and that there is not any thing in it self , and in all respects innocent , there forbidden . this can be by no means said concerning the precepts of the law of moses ; but that it may concerning those of the gospel , is absolutely certain . but my whole discourse upon this present argument shall be confined to these two heads : namely to shew , that the christian precepts require the most extensive , and most intensive holiness ; that is , exactly such a holiness as hath been described . first , they require the most extensive holiness , not onely towards god , but also towards our neighbour , and our selves . in the forecited place , tit. 2. 12. s. paul puts all these together , under the phrases of living soberly , righteously , and godlily , as making up that holiness which the grace of god , that brings salvation , teacheth . the precepts of our saviour command us not onely to give unto god the things that are god's ; but also to caesar the things that are caesar's : not only to obey god in all things , but to be subject likewise to every ordinance of man for the lords sake , that is , to every ordinance of man that doth not contradict the law of god : not only to fear god , but also to honor the king , and to obey our spiritual governors likewise , which watch for our souls , &c. and to behave our selves towards all persons sutably to the relations we stand in to them : wives to submit themselves to their own husbands , as unto the lord ; husbands to love their wives even as christ loved the church : children to obey their parents in the lord ; and fathers not to provoke their children to wrath , but to bring them up in the nurture and admonition of the lord : servants to be obedient to their masters , with singleness of heart as unto christ , &c. and masters to do the same things unto them , forbearing threatning , or a harsh behaviour towards them , knowing that they have a master in heaven , with whom is no respect of persons . we are commanded to love not our relations or our friends onely , but also all mankind ; and to do good to all without exception , though especially to the houshold of faith ; to good men . nay our saviour hath laid a strict charge upon us , not to exclude our malicious enemies from our love ( that is , of benevolence ) but to pray for them that despitefully use us , and to bless those that curse us . which law as harshly as it sounds to carnal persons , they themselves cannot but acknowledge that what it enjoyneth , is heroically and highly vertuous . secondly , the christian precepts require the most intensive holiness ; not onely negative but positive , as was now intimated ; that is , not onely the forbearance of what is evil , but the performance also of what is good : not onely holiness of actions and words , but likewise of affections and thoughts : the worship of god with the spirit , as well as with the outward man ; a holy frame and habit of mind , as well as a holy life . they forbid cherishing sin in the heart , as well as practising it in the conversation . they make iusting after a woman , adultery , as well as the gross act of uncleanness . they make malice , murther , as well as killing ; they forbid coveting no less than defrauding ; and being in love with this worlds goods , as much as getting them by unlawful means . and i shall digress so far as to say , that there is infinite reason that thoughts and the inward workings of mens souls should be restrained by laws , upon these two accounts . first , because irregular thoughts and affections are the immediate depravers of mens natures ; and therefore it is as necessary in order to the design of making men holy , that these should be forbidden , as that evil actions and words should . but suppose this were otherwise ; yet secondly , laws made against evil words and actions would signifie very little , if men were left at liberty as to their thoughts and affections . it would be to very little purpose to forbid men to do evil , if they might think and love it : for where the sparks of sin are kept glowing in the soul , how can they be kept from breaking out into a flame in the life ? from the abundance of the heart the mouth will speak , and the hands act . but to proceed , the precepts of the gospel command us not onely to perform good actions , but also to do them after a right manner , with right ends , &c. or in one word , from good principles . whatsoever we do , to do it heartily , as to the lord and not as to men . to be fervent in spirit in our service of god. to do all to the glory of god. to be holy as he that hath called us is holy , in all manner of conversation . to be perfect as our heavenly father is perfect : which precepts shew that we ought to imitate him , not onely in the matter of our actions , but likewise in the qualifications of them : among which , that which i said is essential to true holiness , is a principal one ; namely , to do good actions for those reasons which moved god to enjoyn them , and , i adde , which make it pleasing to him to perform them himself , viz. because they are either in themselves and upon their own account excellent , worthy and most fit to be done , or are made so to be by some circumstance . our whole duty to god and our neighbour ( as our saviour hath told us ) is comprehended in the love of them : but the love of god required by him is a most intense love : we are commanded to love him with all the heart and soul , mind and strength ; and that of our neighbour which he hath made our duty , is such , as for the kind of it , is like the love which we bear to our selves ; such as will not permit us to wrong him in his good name , any more than in his estate or person ; such as will not allow us rashly to speak , or so much as think ill of him ; such as will cause us to put the best constructions on those actions of his that are capable of various interpretations , &c. and for the degree , such , as will make us willing to lay down our very lives for him , that is , for the promoting of his eternal happiness . to summe up all together , we are commanded to adde to our faith vertue , to vertue knowledge , to knowledge temperance , to temperance patience , to patience godliness , to godliness brotherly kindness , and to brotherly kindness charity . to behave our selves in all respects towards our creatour as becometh his creatures , and those which are under unspeakable obligations to him ; towards one another , as becometh those that are indued with the same common nature , and according to the diverse relations , engagements and other circumstances we stand in each to other ; and towards our selves according as the dignity of our natures require we should . in short , whatsoever things are true , whatsoever things are honest , whatsoever things are just , whatsoever things are pure , whatsoever things are lovely , whatsoever things are of good report , whatsoever things have vertue and praise in them , are the objects of the christian precepts , and by them recommended to us . let any one read but our saviours incomparable sermon upon the mount , the 12 th to the romans , and the third chapter of the epistle to the colossians , and well consider them ; and it will be strange should he find it difficult to assent to the truth of that proposition . even trypho himself , in the dialogue betwixt iustin martyr and him , confessed , that the precepts contained in the book called the gospel are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , great and admirable . he saith indeed , that they are so admirable , as that he suspected them not to be by humane nature observable ; but in that he spake not unlike to himself , that is a prejudiced and carnal iew. if it be now objected , that notwithstanding what hath been said concerning the christian precepts recommending the most elevated vertue to be practised by us , it is acknowledged by all sober christians , that they are not to be understood in so high a sense as to require of us indefective and unspotted holiness , or at least that our saviour will accept of and reward that holiness which is far short of perfect ; and therefore he can be no such great friend to it , as hath been affirmed : the answer is very easie and obvious , viz. that our saviour's not rigidly exacting such a degree of holiness as amounts to perfection , proceeds from hence , that the attainment of it is in this state impossible to us ; and therefore it is not to be attributed to his liking or allowance of the least sin , but to his special grace and good will to fallen mankind : nay , moreover it proceeds from his passionate desire that we may be as pure and holy , as our unhappy circumstances will admit ; he well knowing , that should he declare that nothing short of perfection shall be accepted at our hands , he would make us desperate , and take the most effectual course to cause us to give over all thoughts of becoming better , nay , and to let the reins loose unto all ungodliness . but yet nothing short of sincerity , and diligent , serious endeavors to abstain from all sin , will be admitted by him in order to our being made the objects of his grace and favour : and as for wilful and presumptuous sins of what kind soever , he makes no allowances for them , but hath by himself and his ministers declared very frequently , that they shall not be pardoned , without our unfeigned reformation from them . and , lastly , notwithstanding the allowances and abatements that in tender compassion to us he is pleased to make us , no less than our absolutely perfect holiness is designed by him , though not to be effected in this , yet in the other world. chap. iv. that holiness is the onely design of the promises of the gospel , shewed in two particulars : and of the threatnings therein contained . secondly , the promises and threatnings of the gospel have most apparently the promoting of holiness for their onely design . first , the promises , it is plain , have . this s. peter assureth us , 2 epistle , ch . 1. v. 4. whereby are given unto us exceeding great and pretious promises , that by these you might be partakers of the divine nature , having escaped the corruption that is in the world through lust . and s. paul doth more than intimate the same , in 2 cor. 7. 1. having ( saith he ) these promises , dearly beloved , ( viz. those which the foregoing chapter concludes with ) let us cleanse our selves from all filthiness of the flesh and spirit , perfecting holiness in the fear of the lord. again , rom. 12. 1. i beseech you by the mercies of god , that ye present your bodies a living sacrifice , holy , acceptable to god , which is your reasonable service . and be ye not conformed to this present world , but be ye transformed by the renewing of your minds , &c. 1. we always find these promises either limited to holy persons , or made use of as encouragements and exciting motives to holiness . the apostle tells us , that it is godliness which hath the promises of the life that now is , and of that which is to come . the promise of the beatifical vision is made to the pure in heart . blessed are the pure in heart , for they shall see god. that of the kingdom of heaven to the poor in spirit , or those that are of humble and lowly tempers . the promise of obtaining mercy to the merciful . that of inheriting the earth ( of temporal felicity ) to the meek , or such as live in obedience to government , &c. that of eternal life to those that patiently continue in well-doing . that of sitting with christ on his throne , to those that overcome , that is , that mortifie their lusts and corrupt affections . the promise of a crown of life is used as a motive to perswade to faithfulness to the death . but to what purpose do i multiply instances , when as there is not a particular promise throughout the whole gospel , but it is expressed or plainly enough intimated , that its performance depends upon some duty of holiness to be on our parts first performed , or at least heartily endeavoured . and whereas the promises of pardon , and of eternal life are very frequently made to believing , there is nothing more evidently declared than that this faith is such as purisieth the heart , and is productive of good works . 2. nay the nature of these promises is such , as is of it self sufficient to satisfie us , that holiness is the design of them . 1. this is manifestly true concerning the principal promises , or those which relate to the other life . they may be reduced to these three heads ; that of the holy spirit ; of remission of sin ; and of eternal happiness in the enjoyment of god. now for the first of these , viz. the promise of the spirit , that is it to which we are beholden for grace and assistance in the great work of subduing sin , and acquiring the habit of holiness ; and this is the very business for the sake of which that promise is made to us . and for the second & third , they are such as none but holy souls are capable of . that none but such are capable of having the guilt of their sins removed , and of being freed from the displeasure and wrath of god , is self-evident ; for the guilt of sin must needs remain while its power continues ; these two are inseparable from each other : sin is so loathsome and filthy a thing ( as shall hereafter be shewn ) that it is perfectly impossible that the blood of christ it self should render a sinner lovely or not odious in the sight of god , any otherwise than by washing away the pollution of it . and nothing is more apparent , than that holy souls alone are in a capacity of the happiness that consists in the enjoyment of god in the other world ; than that , as without holiness no man shall see the lord , ( as saith the author to the hebrews ) so without it none can see him : for the full and complete participation of god , which our saviour promiseth his disciples and faithful followers , ariseth out of the likeness and conformity of mens souls to him : but there is such a perfect unlikeness and contrariety in impure and polluted souls to the infinitely holy god , that it is impossible there should be any communications from him to them , any friendly agreement and complacency between him and them . he is not a god that hath pleasure in wickedness , neither can evil dwell with him . psal. 5. 4. what communion hath light with darkness , saith the apostle , 2 cor. 6. 14. but vicious and unholy souls are full of darkness , whereas god is pure splendid light , and in him is no darkness at all . the platonists would not admit that any man is capable of being acquainted with divine things , that is not purged from that which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , remissness of mind and brutish passions . how utterly impossible then is it , that such as are not so , should be acquainted with the divinity it self ? hierocles saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. as a bleer eye cannot look upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things very bright and shining , so a soul unpossessed of vertue is unable to behold the beauty of truth : how unable then is such a soul to behold the beauty of god himself , to see him as he is , and be happy in the sight of him ? those eyes which have continually beheld vanity ( as saith an excellent late writer of our own ) would be dazled , not delighted , with the beatifick vision . thanks be to god ( saith the apostle ) who hath made us meet to be partakers of the inheritance of the saints in light. those can by no means partake of it , that are not by holiness made meet and disposed for it . what happiness can we find in the enjoyment of god when he is of a perfectly contrary nature to our own ? and moreover , how can we then enjoy him ? there must be in us a likeness to him , or we cannot see him as he is ; for s. iohn proves , that when he appeareth , we shall be like him , by this argument . it was one of the maximes of the excellent socrates : * it is unlawful for an impure nature to touch pure divinity . now this being the happiness promised in the gospel , we easily learn from the consideration of the nature of it ( it being not at all gross and sensual , but purely spiritual ) what is the design of those promises that contain it . at the first hearing of them , though they should sound ( as they do not ) like absolute ones ; we may be certain that holiness , and sincere endeavours after a participation of a divine nature must necessarily be tacit conditions of them , as without which our souls cannot possibly be qualified and put into an apt disposition for them . 2. as the promises which concern the other life are such as none but holy souls are capable of , so those that only relate to this li●…e are such as none but such souls will be contented with . they are onely necessaries which the gospel gives us an assurance of , and such things as may be a help to the exercise of vertue and holiness ; not supersluities and such as serve to gratifie liquorish appetites . so we are to understand that of our saviour , mat. 6. 3. first seek the kingdom of god , and his righteousness ; and all these things shall be added unto you : the words foregoing shew , that by [ all these things ] we are onely to understand meat , drink , and clothes . the temporal blessings that christ engageth himself to bestow upon his disciples , are such alone as tend to answer moderate desires , not to satisfie inordinate cravings : in short , they are onely such as are needful to keep their bodies in such a state as that they may be meet habitations , and instruments of their souls , so long as it shall be fit for them to continue in them . secondly , and as for the threatnings of the gospel , which are most terrible and dismal , that they have the same design that the promises have , is out of question : for they are never used to scare men from any thing but what tends to pollute and debauch their souls : and the end of them is every where to excite us effectually to diligence and industry in the pursuit of real righteousness and substantial holiness . the wrath of god is revealed from heaven in the gospel against all ungodliness , and unrighteousness of men : such as disbelieving and disobeying christ's gospel , in the general ; and particularly , such as idolatry , adultery , fornication and uncleanness of all sorts , theft , covetousness , drunkenness , reviling , wrath , contemptuous behaviour , implacability , unmercifulness , illiberality , malice , censoriousness , lying , pride , hypocrisie , rebellion and disobedience to governours , &c. and therefore are the committers of these and such like sins threatned , that so those , which from the consideration of their vile nature and ugliness will not be withdrawn from them , may from a principle of self-preservation be afraid of them : and our saviour is infinitely good to us in his terrifying threatnings , as well as in his alluring promises . for ( as clemens alex. in his paedagogus , saith ) his threatnings proceed not from anger , but from great good will ; and he therefore threatneth punishment , that sinners being thereby scared into reformation , may by that means prevent their being punish'd . he doth not ( as he proceeds ) like a serpent bite before he giveth warning . and therefore onely doth he give warning , that he may not bite . chap. v. that the promoting of holiness was the design of our saviour's whole life and conversation among men ; both of his discourses and actions . and that he was an eminent example of all the parts of vertue , viz. of the greatest freedom , affability and courtesie : the greatest candor and ingenuity : the most marvellous gentleness and meekness : the deepest humility : the greatest contempt of the world : the most perfect contentation : the most wonderful charity and tenderest compassion : stupendious patience , and submission to the divine will : the most passionate love of god , and devoutest temper of mind towards him : mighty confidence and trust in god. an objection answered : the most admirable prudence . thirdly , the promoting of holiness was the design of our saviour's whole life , and conversation among men. all his discourses that are on record carried on this great business : not onely his sermons , but likewise those which were less solemn , and that occasionally , and as it were by the bye dropt from him. there is not a parable he uttered , but some thing highly conducing to the instilling of vertue into those to whom he directed it , was the moral of it : and all advantages and occasions he greedily embraced for the infusing of true piety and holiness into the souls of men. to give a few instances : when it was told him that his mother and brethren sought for him ; he took that opportunity to tell them , that whosoever will do the will of god , the same is his brother , sister , and mother , mark 3. 35. when he observed a reasoning among the disciples , which of them should be the greatest in the kingdom of god ; he took occasion from thence to preach to them the necessity of the grace of humility and becoming as little children , of self-denial , mortification of their most beloved lusts , and to teach them several other very excellent lessons , matth. 18. in the beginning . upon a certain woman's saying to him , blessed is the womb that bare thee , and the pap●… that gave thee suck ; he minded his hearers of the blessedness of obedient persons : yea rather ( said he ) are they blessed that hear the word of god , and keep it . luke 11. 28. upon martha's desiring him to command her sister to help her in serving , he reproved her over-solicitousness about the affairs of this life , and put her in mind of the one thing needful , luk. 10. 41. from a pharisees ma●…velling that he washed not before dinner , he took an advantage to reprove their superstition , hypocrisies , partial rig●…eousness , pride and several other immoralities , luke 11. 38 , &c. from a person 's desiring him to speak to his brother to divide the inheritance with him , he took an opportunity to discourse against covetousness , and to disswade from s●…ing the heart upon earthly riches ▪ from solicitousness and carking carefulness and to exhort to several most weighty and important duties , luke 12. 15 , &c. upon some mens talking of the lamentable disaster that befel the galileans , he took occasion to give a caution against rash iudging , and to preach to them the absolute necessity of repentance , as that without which they should all perish luke 13. begin . upon his observing how that at a feast they chose the uppermost rooms , he laid hold of that opportunity to teach the vertue of humility , luke 14. 7. and in the same chapter he took the advantage that was offered him by other passages for the instilling of diverse other profitable instructions . and you may find in the four evangelists abundance of observations of this nature . and as it was the business of all his discourses to teach vertue , so was it also of all his actions : he preach'd holiness to mens eyes no less than to their ears , by giving them the most stupendious example in his own person , of all the parts of it . his whole life was one continued lecture of the most excellent morals , the most sublime and exact vertue . for instance ; he was a person of the greatest freedom , affability , and courtesie , there was nothing in his conversation that was at all austere , crabbed or unpleasant . though he was always serious , yet was he never sowr , sullenly grave , morose or cynical ; but of a marvellously conversable , sociable and benign temper . those who had checks from his disciples , as rude and troublesome , were never accused by him for being so , but were most kindly listned to , and lovingly received : even little children , as unwelcome as they were to them , were tenderly embraced , and blest by him . he never blamed any for interrupting him in his discourses , or other business ; nor was put into the least chafe by their so doing , but ever patiently heard them , and sent none of them from him ( supposing they had no ill design in coming to him ) without satisfaction . when he was invited to mens tables ( as little as their chear could tempt him ) he readily went ; nor did he esteem it as disbecoming his gravity to make one at a marriage-feast ; nor to contribute to it himself neither . he did not think himself defiled by bad company , nor baulked the society of publicans and sinners themselves , ( as loathsome as they were to worse men , the pharisees ) but freely in order to the reforming of them sate down , when there was occasion , and conversed with them . his first entertainment of the woman of canaan , as uncivil as it might seem , was nothing less than so ; for the unkind and contemptuous language he gave her , though it was but the same which the iews always bestowed upon those people , proceeded from no contempt of her ; nor was it designed , as the event shewed , in the least to discourage her , but on the contrary , to give her occasion to shew the greatness of her faith , in the answer she returned to it . the ever and anon infirm , imprudent and impertinent talk of his disciples and others , could not at any time put him out of his good temper , but only gave him an opportunity of imparting to them seasonable instructions and wise counsels . the candour also and ingenuity of his spirit did to great admiration discover it self : whereof take this one instance . where as he ( as was said ) forbad censorious judging of other men ; and commanded , consequently , to put the best constructions upon those actions of others that are capable of various interpretations , he hath given us no small encouragement so to do , by his behaviour towards those three disciples , whom he could not perswade for a little while to forbear sleeping , no not in his agony ; as infinitely great obligations as he had laid upon them , to do any thing he should please to desire of them . that their sleeping at such a time looked as exactly as could be like an infallible argument of extreme unconcernedness for their blessed lord , and of excessive coolness of affection to him , especially he having ( i say ) before desired them to watch with him , and given them the reason why he did so : yet for all that , would he impute it to no worse a cause than meer infirmity , nor entertained any ill opinion of them upon that account ; and when they themselves had nothing to say to excuse their fault , he makes this apology himself for them ; the spirit indeed is willing , but the flesh is weak : nay though , for all this , and notwithstanding that friendly expostulation of his with peter , [ couldest thou not watch with me one hour ? ] they fell asleep again , yet did he not at his last return to them pass any censure upon them , but carried it towards them as he was wont to do . and the gentleness and meekness of his disposition was very marvellous : when iames and iohn in a great heat , would have perswaded him to call for fire from heaven after the example of elias to consume the samaritans for their inhospitable and barbarous refusal to give him entertainment , he rebuked them immediately for that revengful motion , and gave them this reply ; ●…e know not what manner of spirit ye are of ; for the son of man is not come to destroy mens lives , but to save them , luke 9. 55. and so , silently went his ways , without giving them so much as a lash of his tongue for so rude an affront . never had any one so strong provocations to wrath and revenge , as the blessed jesus ; but never were either so undiscernible in any as they were in him . in his carriage indeed towards the pharisees he might seem to some to be once or twice transported with a fit of unordinary passion , but it would not have become the zeal he had for god and true goodness to behave himself otherwise towards such monstrously immoral wretches and most hatefully conceited and proud hypocrites . nor was his overturning the tables of the money-changers , or whipping the buyers and sellers out of the temple , any other than a very befitting and seemly expression of his just displeasure against those sacrilegious and prophane people . but he was never so concerned for himself , for his own reputation or ought else that belonged to him , as to be put into the least heat by all the ignominious language that was from time to time given him , and the vile reproaches and unsufferable abuses that were heap'd upon him. when he was acosted with a never-to-be-parallel'd impudence by his old disciple iudas in the front of an armed multitude ; who could have forborn to receive such a villainous and intolerably base traytor with the most emphatical expressions of an exasperated and enraged mind ? but with what wonderful mildnes was that monster of ingratitude & dissimulation treated by our dear lord ! the worst words he bestowed upon him being these , iudas , betrayest thou the son of man with a kiss ? nor did he more angrily bespeak the wicked followers than he did their leader , when they rudely assaulted and apprehended him . and so far was he from revenging himself upon them , as able as he was to do it effectually ; and notwithstanding ( as he gave them to understand ) that he could , if he listed , have no fewer than twelve legions of angels imployed in his service , that he wrought a miracle for the healing of the wound that one of them received from the sword of peter ; and withal charged him to put up that weapon . nor was it ever in the power either of the calumniating and black tongues , or rude and cruel hands , of his bitterest enemies to draw from him so much as a reviling or fierce word . but of so rarely moderate a temper and serene spirit was he , that ( as s. peter saith ) when he was reviled , he reviled not again ; when he suffered , he threatned not , but committed himself to him that judgeth righteously . he gave his back to the smiters , and his cheeks to them that plucked off the hair , he hid not his face from shame and spitting . he was oppressed and he was afflicted , yet he opened not his mouth ; he is brought as a lamb to the slaughter , and as a sheep before her shearers is dumb , so he opened not his mouth . and thus hath he taught us by the most excellent example to obey those precepts of his whereby the practice of that vertue of meekness and sedateness of spirit towards injurious persons is injoyned on us . nor was his meekness less to be parallel'd or more observable than his great humility ; from whence indeed that proceeded , and was of this no small expression . and especially considering his high descent , most transcendent perfections and infinite worth , it was impossible he should have been so meek as to put up such contemptuous usage and inexpressibly provoking affronts as he did , if his humility were not equal to his other excellencies , if he had not been most lowly minded and of a profoundly submiss spirit . god onely had the glory of all his mighty works , he would not ascribe to himself the least . the father , said he , that dwelleth in me , he doth the works , john 14. 10. verily , verily i say unto you , the son can do nothing of himself , but what he seeth the father do : for , whatsoever things he doth , these doth the son likewise , john 5. 19. i can of mine own self do nothing ; as i hear , i judge ; and my judgement is just , because i seek not mine own will , but the will of the father which hath sent me , vers . 30 — i do nothing of my self : but as my father hath taught me , i speak these things , john 8. 28. though he was king of kings and lord of lords , the prince of the kings of the earth , yet did he hide his greatness , told his disciples that his kingdom is not of this world , and chose the condition of a subject and a private man in it : nor would he be perswaded to assume to himself so much authority , as judging but between two persons in a case of civil right did amount unto . in the above-cited place ( luke 12. 15. ) when one desired him , to speak to his brother , that he divide the inheritance with him , he returned him this answer , man who made me a judge or a divider over you ? nay he put himself into the condition , not onely of a private , but also of a mean , a most despicably mean person . as he chose to be born of a mean woman , in the meanest and even vilest of places , a stable , where a manger was his cradle , and brute beasts his chamber-fellows ; so did he afterwards subject himself to his poor mother , and the carpenter her husband . he was not unacquainted , when he was but a child , with the nobility of his descent , the greatness of his extraction , he even then did well understand whose son he was , and that no less a person was his father than the infinite god of heaven and earth ; for said he to ioseph & mary , when after a sorrowful search after him they found him in the temple , wist ye not that i must be about my father's business ? yet notwithstanding he went down with them from ierusalem , and came to nazareth , and was subject unto them , luke 2. 49 , 51. and under ioseph , though he knew him to be but his reputed father ( if we may believe * one of the most ancient fathers ) he wrought at his own trade , and , as he saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , did carpentrywork ; and particularly busied himself in making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ploughs and yokes . again , the persons that he took for his most intimate associates were of no better quality than sorry fishermen , and men of the lowest rank . as for his worldly estate , i cannot say 't was mean , for he had none at all ( that is , but what he was beholden to others for . ) the foxes , said he , have holes , and the birds of the air nests , but the son of man hath not where he may lay his head . and as for employments , he thought not himself too good to undertake the vilest , even one in comparison of which making ploughs and yokes was most gentile , viz. the washing of his disciples feet . in short , so marvellously humble was this infinitely great person , that ( as he saith , matth. 20. 28. ) he came not to be ministred unto , but to minister ; and was in this world as one that serveth , luke 22. 27. and that , though he was rich , he became poor , that we through his poverty might be rich . that , though he was in the form of god , he thought it no robbery ( or spoil ) to be equal with god ; but made himself of no reputation , and took upon him the form of a servant , and was made in the likeness of men ; and being found in fashion as a man , he humbled himself , and became obedient unto death , even the death of the cross , phil. 2. 6 , 7. and our saviour hath declared that he was our pattern both in his meekness and humility ; for , learn ( said he ) of me , for i am meek and lowly in heart , matth. 11. 29. and therefore did he submit to that meanest office of a servant ( which was but now mentioned ) that we might from the consideration of his example , not look upon the lowest , whereby we may serve our brethren , as below us : for , after he had washed his disciples feet , and was sate down again , he said thus to them , iohn 13. 12. know ye what i have done unto you ? ye call me master and lord , and ye say well , for so i am : if i then your lord and master have washed your feet , ye also ought to wash one anothers feet . for i have given you an example , that ye should do , as i have done unto you . verily , verily , i say unto you , the servant is not greater than his lord , neither he that is sent , greater than he that sent him . if ye know these things , happy are ye if ye do them . considering what hath been said of his chusing so mean and despicable a condition in this world , i need not spend time in shewing what an example he hath given us of contempt of it . never was any one so dead to its pleasures as he was : nor were ever its glories so trampled on by the feet of any , as by our saviour's : and that , not as were the carpets of plato by that cynick diogenes , who was truly enough ( no question ) told by that great philosopher , that he trod under foot the pride of plato , with a greater pride ; for he was guilty of no insolent behaviour either towards great men , or their greatness , nor of any thing that looked in the least like it . but he gave most eminent demonstrations of the mean opinion he had of popularity and applause among men , of titles of honour , and vast revenues , and that he infinitely despised them in comparison of mental endowments and accomplishments . he confuted the idle fancies of the world concerning these and the like things , and disparaged those vain estimations that are founded upon them , in that he chose to be wholly devoid of them , and in the very other extreme to those which abounded with them : whereby he likewise signified how little evil he apprehended in disesteem , reproach and poverty ; which we vain creatures have such frightful conceptions of , and so greatly dread ; in that he did not at all matter them , nor in the least concern himself at them . so great , generous , and gallant a soul had he ; that he was so far from suffering his mind to be at all disquieted with them , that he voluntarily and freely chose them . for it lay in his power to be the richest man under heaven , and most to abound with this worlds goods , if it had so pleased him ; and he could , if he had listed , have been also the most popular person upon earth ; could always have kept the credit which for a while he had among the common people , and gained the like among all sorts : for he had infinitely the advantage above all that ever appeared upon this stage of the word to have raised to himself a most mighty renown , and to be adored by all people . so that the truth of that saying of epictetus , [ they are not the things themselves which so affright and seare men , but the false opinions they have conceived of them , ] is greatly confirmed as to the forementioned reputed evils by our saviour's practice . and this blessed person , chusing so mean and contemptibly poor a condition of life in the world , i need not tell you that he was perfectly contented with it ; nor that he was altogether free ( though he had many times scarcely from hand to mouth ) from thoughtfulness & anxiety of mind concerning his future maintenance . for as he cautioned his disciples against taking thought for their life , what they should eat , what they should drink , and wherewith they should be clothed ; & shewed the folly and sinfulness thereof , as proceeding from distrustfulness of the divine providence , ( matt. 6. 25 , &c. ) so was he so far from being guilty of that fault himself , that he was no less liberal than he was poor . for when he was provided with a small pittance of victuals , instead of hoarding it up , or being saving of it , he would not think much of spending it upon others whose needs craved it : we read twice of his bestowing the little stock that he and his disciples had gotten between them , upon the hungry multitude , and of his working a miracle to make it hold out among them . and how full he was of charity , and ●…nder compassion , is beyond expression : for as he commended to his disciples and inculcated upon them nothing more , nor scarcely so much ; so in the exercise of no vertue was he more exemplary . we read often of the yerning of his bowels towards miserable mortals , and his pity did always exert it self in acts of mercy . never did any make application to him for deliverance from the evils that did afflict them , that had not their requests granted them : nor were any more forward to beg relief of any kind of him , than he was to bestow it upon them : nay he frequently made poor creatures the objects of his merey before it was sought for by them . it was even his whole business to oblige the world by signal kindnesses , and ( as shall be farther shewn anon ) he continually went up and down doing good either to the bodies or souls of men . nay his charity was of so large and universal extent , that the wicked and unthankful , and even his bitterest enemies , were ( as well as other●… ) very ample partakers of it . whereas the duty of blessing those that curse us , and praying for those that dispitefully use us , is to our corrupt natures one of the harshest and most difficult of any he hath imposed upon us , he hath taken a course by the admirable example he hath herein given us , to make it one of the easiest and most pleasant to us . for the devilish malice that by the vilest of men was exprest towards him , could not in the least imbitter his spirit or harden his heart against them : nor could he be disswaded by it from persisting in doing good to them : but continued to entreat them to accept of life from him , to grieve at their infidelity , and with tears to bewail their most obstinate perverseness . and lastly , when their inveterate and implacable hatred came to vent it self in the cruellest and most barbarous manner imaginable upon him , did he pray to his father for them ; even whilst they were tormenting him , did he beseech him to forgive them ; nay , and in order thereunto laid down his very life for them ; even for them , i say , that took it from him . and this gives occasion to discourse something of his most wonderful patience , & the stupendious submission of his soul to god , which he gave us in his extreme sufferings an example of . we are exhorted , heb. 12. 1 , 2. to run with patience the race that is set before us , looking unto iesus the author and finisher of our faith ; who for the joy that was 〈◊〉 before him , endured the cross , despising the shame , &c. the ignominy that was cast upon him by ungodly creatures , he despised ; and as for the excessive tortures felt by him , them he endured : he did not indeed despise these also , but neither did he saint under them ; according 〈◊〉 we are forbidden to do , vers . 5. of the ●…ow mentioned chapter , my son , despise 〈◊〉 thou the chastisement of the lord , neither saint when thou art rebuked of him ▪ there were on the one hand no stoical rants heard from him , such as that of p●…donius in the presence of pompey ( when he was afflicted with a fit of the gout , or some such disease , ) viz. nihil ●…gis color , &c. o pain , thou art an insignificant thing , i don't matter thee : for we find that our saviour had as quick a sense of pain , as have other men ; and his agony in the garden did so affect his soul , as to force , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , clodders of blood through the pores of his body . we read that he was sore amazed , and very heavy ; and he told his disciples that his soul was exceeding sorrowful , even unto death : but yet on the other hand , notwithstanding the immense weight and most heavy pressure of grief his mind suffered under , through his fathers withholding the wonted influences of his love from him , and the intolerable torments of body that he underwent , ( though both in regard of the greatness of his sufferings , and also his most perfect innocence , and therefore non-desert of them , he might have the greatest temptations imaginable to be impatient ) he never uttered a murmuring or discontented word , nor conceived the least displeasure at the divine majesty , or doubted either of his iustice or goodness ; but entirely submitted himself to this his severe dispensation of providence , and willingly acquiefced in it . he prayed indeed to his father , that this bitter cup , if it were possible , might pass from him ; but it was with this condition , that it might seem good to him . and as so much is implied in those words [ if it be possible ] so is it expressed , luke 22. 42. where it is said , father , if thou be willing , remove this cup from me : and it immediately followeth ; nevertheless not my will , but thine be done ; according as he hath , in the absolute form he left us , required us to pray . and again , saith he , iohn 18. 11. the cup which my father giveth me , shall i not drink it ? and iohn 12. 28. after he had put up the forementioned petition to be delivered from that most dismal hour that was approaching near him , he doth as it were , recall it presently , in these words , but for this cause came i unto this hour ; and then puts up this second , father , glorifie thy name : which is plainly as much as if he had said , father , as dreadful and terrifying as the thoughts are of my future sufferings , seeing glory will redound to thy self by them , i am not only contented but also desirous to undergo them . celsus having mentioned that celebrated bravado of anaxarchus to the tyrant of cyprus , when he cruelly pounded him in his mortar ; and the merry saying of epictetus to his master when he brake his leg , and thereupon scoffingly demanded of the christians , what saying like to either of those , was uttered by their god in the midst of his sufferings , origen makes this handsome reply to him , viz. that our saviour's silence , in the midst of the tortures he endured , shewed greater patience and fortitude of mind , than did all the sayings of the greek philosophers in the like cases : and he adds that those words of christ , not as i will , but as thou wilt , were not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. the voice of one that patiently suffered , but also that was well pleased with his sufferings , and spake his preference of what was appointed for him by the divine providence before his own desires and natural affections . in the next place , our saviour gave us the most noble and eminent example of love to god , and the devoutest temper of mind towards him . that love of him , with all the heart and soul , mind and strength which he commended to us as our duty , did he himself give the highest demonstrations of . his last mentioned patience , and perfect submission to the divine pleasure under the most dreadful sufferings , is alone sufficient to convince us that his love to his father was most intense : for it was utterly impossible that his will should be so entirely resigned up to the will of god , if his love of him had not been , as sincere , so of the highest degree and absolutely perfect . so his heavenly father might thereby be glorified , he was willing to endure the extremest miseries , that ever were inflicted on any mortal : and indeed his meer well interpreting so severe a providence was a great and very significant expression of no small affection . and besides , it was ( as he told his disciples ) his very meat to do the will of him that sent him , and to finish his work . as he was heartily well pleased to suffer his will ; so he took infinite content , satisfaction and delight in the doing of it . it was to him the most pleasant thing in the whole world to be about his father's business ; and therein he abounded , and was indefatigable . all that he did was referred by him to the honour of god ; and of each of his glorious works he gave him the glory , and him onely : which thing was no less an argument of the ardency of his love , than ( as we have said it is ) of the depth of his humility . in all his ways he acknowledg'd god , and took all occasions to make mention of him , and to speak of his excellent perfections . when the ruler called him but good master ; which was an epithet , had he been but a meer man , he was infinitely worthy of ; as sleight an occasion as this may seem to some , it minded him to speak of god's goodness , and he presently replyed , why callest thou me good ? there is none good ( that is originally and from himself ) but god onely . he was much in delightful converse with god , and in prayer to him , and ever and anon retired from all company for that purpose ; according as he hath enjoyned us to do , mat. 6. 5 , 6. and we read luke 6. 12. of his continuing on a mountain alone a whole night in prayer . a mighty confidence and trust in god , as it could not but be an effect of our saviour's most passionate love to him , so did he give of it very strange instances . the storm that put his disciples into a dreadful consternation , could not terrifie , nor so much as discompose him ; no , though he was suddenly awaked out of a sound sleep by their dismal cries . when he was hoysed up into the air by his grand adversary , the devil , and set upon a pinacle of the temple , and then by abusing scripture solicited to cast himself down ; as much as he seemed to be abandoned to his power , and under as great a disadvantage as he was through extreme fasting , his mind was as strong as his body weak , his constancy remained unshaken , his thoughts undisordered , and with an undaunted courage he readily replyed to him , it is written again , thou shalt not tempt the lord thy god : matt. 4. 5. where you have also two other signal instances of the like nature . by all which he shewed that his trust in god was so invincibly strong , and his adherence to him so inseparably close , that the utmost attempts and fiercest assaults of the devil could have no other effect than to prove them so . our saviour could never be prevailed upon to go the least step out of god's way , in order to his preservation from the most eminent dangers , so firm was his faith in him : and he still doing the things that were pleasing in his sight , he was confidently and undoubtedly assured of the continuance of his presence with him . this he hath himself told us , iohn 8. 29. and he that hath sent me , is with me , the father hath not left me alone , for i do always those things that please him . so visible and apparent was his trust in god , that when he was given up to his adversaries most barbarous rage , they themselves could not but take notice of it , and scoffingly when he hung on the cross ( and therefore seemed to be in a desperate condition ) did they upbraid him with it : he trusted in god , said they , let him deliver him now if he will have him , for he said , i am the son of god , mat. 27. 43. and where as it hath been objected by some of our saviour's adversaries that a little before his death , he expressed very great distrust , if not perfect despair of his father's love , in that tragical exclamation , my god , my god , why hast thou forsaken me ? there are those that conceive that it may be satisfactorily enough answered , that it is an unreasonable and most barbarous thing to take any advantage from words uttered in the very pangs of death , accompanied with unsupportable torment , to the prejudice of those they are spoken by ; it being not ordinarily supposable that those can be themselves that are in such circumstances ; and why the man jesus , or our saviour according to his humane nature should not be under as great disadvantages as others in such a condition , ( he being ( as was said ) no less sensible of pain than others were ) no reason can doubtless be given by us ; but however we stand not in any necessity of this reply . but i say , secondly , though we should suppose our saviour to be now as perfectly master of his thoughts as he ever was , these words may not be understood in so harsh a sence , for they were but a repetition of the first verse of the 22. psalm ; and thereby he declared himself to be the true messiah , for whom it is apparent ( and by the antient jews themselves not doubted ) that this psalm was penned ; and is not to be understood to relate to david's case only , but also to his whom he often personated , and was a type of . nor can it be gathered from our saviour's rehearsal of these words , that it is in the least probable that he either concluded or at all doubted that he was utterly rejected and cast off by his father , but the contrary : for several verses in the forementioned psalm do give us assurance that they are not there to be so understood ; for david doth diverse times afterward , not onely pray for , but likewise expresseth good hopes , nay and undoubted assurance of a gracious deliverance , and praiseth god for it too , as if it were already effected . so that this sad complaint of the blessed iesus , as it could not be occasioned by the least distrust , so it may be more than presumed , to have proceeded from the highest and intensest degree of love , which caused in his soul the most pungent and smart sense of his father's hiding his face , and absenting himself ( though but for a while ) from him . but the least favourable interpretation that it is capable of is no worse than this , viz. that our saviour did thereby express how excessive the misery was which he then felt , especially since the word [ lama ] doth signifie how as well as why. but lastly , his dying words and the last he uttered did express his retaining his confidence in god ( as much as he might seem to be cast off by him ) to the very last ; which were these , father , into thine hands i commend my spirit . i will instance in one vertue more wherein our saviour was also singularly exemplary . whereas he advised his disciples to be wise as serpents and innocent as doves , they beheld in his conversation a pattern to walk by in followiug the former as well as the latter part of this advice : nor was the wisdom of the serpent less conspicuous in him , than was the innocence of the dove . prudence is the first of the primitive vertues , or of those from whence all other take their original , and are derived : she is the chief governness of humane actions ; and those which are performed without her direction , do want a main circumstance that is necessary to give them the denomination of truly vertuous . a rash and heady doing of those actions which are for the matter of them praise-worthy , will render them culpable as to the manner of their performance : and he that hath no regard to prudence , though he may do good things , and possibly may some times mean well , yet he will never merit the commendation of a well-doer . i say therefore that our blessed saviour , as he hath by his example , no less than by his doctrine , taught us the exercise of all other vertues , so hath he of this also ; and his prudence did wonderfully discover it self through his whole life . as very great as was his zeal for the glory of god , and the good of men , it was not too strong for , nor over-match'd his reason ; it was not a blind zeal ; but he was ever very careful to give each of his actions their due circumstances . as eagerly as he was bent upon accomplishing the work that he was sent into the world about , he was not for making more haste than good speed . he shewed great prudence in his injunctions , his preaching , and several discourses : he never urged any duties unseasonably , and had a care not to give such severe precepts to his novice disciples as might discourage and overburthen them . he was not for putting a piece of new cloth into an old garment , nor new wine into old bottles . he very wisely timed his discourses ; did not preach all his doctrines at once : what was said of the orator demosthenes , cannot be truly affirmed of him , viz. that he knew what to say well enough , but not what not to say : for as he well understood what doctrines to preach , so did he also what not to preach . he spake the word unto them as they were able to hear it , mark 4. 33. and , said he , iohn 16. 12. i have yet many things to say unto you , but ye cannot bear them now . he knew both when to speak , and when to hold his peace ; and in whatsoever he said , he considered the genius , temper and capacity of his auditors . he would not cast pearls before swine , as he cautioned his disciples not to do , for this reason , lest they turn again and rend them . when he thought good to deliver those doctrines that were likely to exasperate , as that of the calling of the gentiles and rejection of the jews , &c. he chose to fold them up in parables , unfolding them in private to his disciples , who were fitly disposed for the receiving of them ; and therefore had the favour bestowed upon them to understand the mysteries of the kingdom , as he told them . we find that till he knew his time of suffering was come , he wisely still avoided danger ( wherein he properly shewed the wisdom of the serpent ) one while by withdrawing himself , as matth. 12. 14. and at other times ( as was now said ) by concealing those doctrines , which he was well aware the unbelieving jews would be so far from embracing , and making good use of , that they would take occasion from them the more industriously to design his ruine : we read ioh. 10. 33. to 36. that he would not expresly owne himself to be the son of god in any other sense than such a one as he might acknowledge with the least danger ; and concealed that which he very certainly knew would but confirm them in their opinion of him as a wicked blasphemer , and make him so much the more obnoxious to their spight and rage . so far was he from running headlong upon sufferings , and making himself through a rash and indiscreet zeal lyable to those that hated him ; so far was he from being in love with persecution that he did ( as the apostle exhorted the ephesian christians to do ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 buy out or gain time , because the days were evil and full of danger . again , how wisely did our saviour from time to time defeat and render unsuccessful , the plots and machinations of the pharisees and his other enemies against him ! we find in matth. 22. 15. the herodians ( or those of the jews that adhered to the caesarean and roman authority ) and the pharisees ( who esteemed it as an usurpation ) combining together to intangle him in his talk : and they so ordered their plot , as that they might get an advantage from whatsoever he should say , either to render him obnoxious to herod , and the roman party , or to inrage the most popular and highly esteemed sect of the jews , the pharisees . in order hereunto they cunningly put to him this question , viz. whether it were lawful to pay tribute to caesar ? if he should answer that it was , he would make himself lyable to the latter mischief ; if that it was not , to the former and the far greater . now ( as is to be seen in the 19 , 20 , 21. verses ) our saviour with such admirable prudence contrived his answer , that ( vers . 22. ) both factions are said to wonder at it , and to be basfled by it . when they had heard these words , they marvelled and left him and went their way . diverse other instances there are of a like nature ; as in iohn 8. 3. to 9. matth. 21. 23. to 27. matt. 22. 41. to 46 , &c. and thus we have sufficiently and fully enough proved , that it was the whole business of our saviour's life to make men in all respects pertuous and holy ; and that thereunto were subservient , as his discourses with them , so his actions likewise and whole behaviour . plus docent exempla quàm praecepta : examples are the most natural and easie way of teaching , and they are so by reason of mankinds being so greatly addicted to imitation ; and , i say , it doth from our past discourse sufficiently appear , that our saviour's whole conversation was a rare exemplification of all kinds of vertue and true goodness . chap. vi. that to make men truly virtuous and holy was the design of christ's unimitable actions , or mighty works and miracles . and that these did not onely tend to promote it , as they were convincing arguments that he came forth from god , but were also very proper to effect it in a more immediate manner . but it cannot be amiss if we moreover adde , that it was not onely the design of our saviour's imitable actions , to teach the world vertue , but also of those which are not imitable , viz. of his miracles and mighty works : and that these did not onely tend to the promoting of that design , as they were convincing and infallible arguments that he came forth from god , but were likewise very proper to effect it in a more immediate manner . for they were not onely argumentative or a proof of the truth of his doctrine , but also instructive , and minded men of their duty . those miracles which he chose to work , were of such a nature , as to be hugely fit to accomplish at one and the same time both these businesses . they were not such as the foolish and carnal jews expected , that is , signs from heaven , that were apt to produce directly no other effect than that of pleasing their childish phansies , or striking their senses with admiration and astonishment by making prodigious and amazing shews and representations before their eyes ; but most of them were expressions of the greatest kindness and charity to mankind . for instance ; his healing the sick of all manner of diseases , his making the lame to walk and the blind to see , and the deaf to hear ; his cleansing the lepers , feeding the hungry , raising the dead , and ejecting of evil spirits out of those that were , miserably possessed with them and tormented by them , &c. in acts 10. 38. the apostle expresseth our saviour's working of miracles , by this phrase [ doing good ] who ( saith he ) went up and down doing good , and healing all that were oppressed of the devil . and in his miracles did he give instances of great kindness and good-will even unto those which did least deserve it : for he made use of his divine power for the healing & relief of the disingenuous and unthankful , ill-natured and wicked , as well as of the better-disposed and more worthy persons : therein imitating his heavenly father ( as he required us to do ) who maketh his sun to rise on the evil and on the good , and sendeth rain on the iust and on the unjust , matth. 5. 45. and , as i take it , the last miracle , that before he ascended the cross was wrought by him , was the cure of one of those his enemies that came with clubs and staves to apprehend him . and the few miracles besides those that consisted in doing kindnesses to men ( for those we have on record are almost all such ) were such as by which he gave us an example of other vertues : as particularly of piety , trust in god , and zeal for him . of his piety and trust in god his fasting fourty days and fourty nights was a great evidence : it was so of his trust in him and constant adhering to him , as by thus doing he put himself by his father's appointment upon most violent and strong temptations ; in conflicting wherewith ( as hath been shewn ) he came off a most noble conquerour . of his zeal for god was his whipping the buyers and sellers out of the temple no small expression ; and i adde , it was so also of his most gracious and loving respect to the contemned gentiles , whose court ( as master mede and others have most evidently demonstrated ) they were whip'd out of ; they making their house of prayer a den of thieves , as our saviour told them . and this may deservedly be numbered among his miracles , because it is unconceivable how a man unarmed , in no authority , and of mean esteem in regard of his parentage , poverty and low circumstances , should strike such a fear into those people , as to force them without the least offer of resistance to flee before him , if the cause thereof were not extraordinary and more than natural . and even that miracle which might seem the most inconsiderable , namely his causing his disciple peter to catch a fish with a small piece of money in its mouth , was also instructive of a duty ; it being an instance of his loyalty to the supreme magistrate ; for the money was expended in paying tribute , and taken out of the sea in that strange manner for no other purpose . in short , i know no one miracle that our saviour wrought , but over and above its being a seal for the confirmation of his divine mission , it teacheth some one or other good lesson , and is proper for the bettering of the souls of those that seriously consider it . and that great miracle , which after his ascension ( according to his promise ) he shewed in sending the holy ghost , did promote the business of making men holy , in a far higher way than that of example : for the grand & standing office of the spirit in the world , is the exciting in us holy desires , and the assisting of us in the performance of holy actions : it is the making the gospel and all means effectual to the renovation and reformation of our hearts and lives . if it be objected that we read of two miracles , namely , his cursing the fig-tree , and sending the devils into the herd of swine ; which are so far from containing any lessons of morality , or tending to the least good , that they seem to be on the contrary onely of an evil and mischievous consequence . i answer , that as for our saviour's cursing the fig-tree that bare leaves , and had no fruit on it , it was a most significant document unto men , that their profession , which is answerable to bearing leaves , must be joyned with a sutable practice , and have fruit accompanying , or 't will be nothing worth : and fruitless persons were taught by that emblem , what they must look for , if they continued so . but the most pregnant meaning of it is ( as the learned doctor hammond hath shewn ) that the jews which were just like that leafie-tree without fruit at that time on it , a meer professing people , were to expect speedy destruction from him , on supposition that they persisted in their unfruitfulness . it is not once to be imagined that this which our saviour did to the fig-tree was any other than emblematical ; for no one that deserveth but the name of a man , would be guilty of such a piece of impotent revenge , as to wreak his anger on a senseless tree , that was not upon the account of its barrenness , or any thing else , in a capacity of being faulty or blame worthy . and besides it is mentioned in the story as related by s. mark , chap. 11. 13. that the time of figs was not yet , or , it was not then a season for figs ; that is , it was not a good fig-year ; which is given as the cause of the tree's being at that time without fruit : and it seems to me very probable , that , that clause was purposely added , that it might be the more easily observed that our saviour's curse was not designed to be terminated in the tree , but that it was pronounced against it onely as it was an apt resemblance of a professor that is barren of good works . so that our blessed lord , who was so meek and forbearing towards wicked and the worst of men , and likewise so very gracious and kind to them , could not be supposed to have been at all , much less so very angry with an innocent vegetable , as to destroy it for no other reason than that he once found no fruit upon it ; but it is evident that he onely took hold of this opportunity to do as i now said . so that this miracle was designed no less than the forementioned to be instructive to the spectators of it , and to all that should afterwards hear or read the story concerning it ; which none could be so dull as not to understand , that had but the least knowledge of him . and as for that other , viz. his sending the devils , which he had ejected out of a poor man , into a herd of swine , and by that means causing them to run violently down a steep hill into the sea , and to perish there : we read , first , that our saviour did not command them , but onely suffered them ( as 't is expressed both by s. mark and s. luke ) at their own request to take possession of those beasts . nor doth the saying unto them , go , ( which is in s. matthew's relation of the story , ) speak any more than a bare permission ; seeing their beseeching him to suffer them to go is there expressed as the occasion of his so speaking . so that the mischief that was done , the devils onely were the authors or the proper cause of . nor , secondly , could our saviour permit this , either to make sport , or to please himself with the destruction of the poor creatures ; for both these were infinitely below him , and perfectly contrary to the seriousness of his spirit , and goodness of his nature ; but there were very weighty and great reasons why he should thus do . as , first , to expose the hateful nature of the devils , and to give men to understand and take notice , how extremely they delight in doing mischief ; which it doth greatly concern the wellfare of our souls , both not to be ignorant of , and well to consider . by this experiment it appeared , that those unclean spirits are so maliciously disposed , and so bent upon mischievousness , as that rather than want objects to vent their spite on , they will be glad to do it upon bruit beasts . but especially the devils most inveterate and deadly hatred to man-kind was hereby shewed ; in that when they were no longer permitted to do them a greater , they were glad of an opportunity to make them the objects of a less mischief : and to procure to them what hurt they were able in their goods , when they ceased to be in a capacity of tormenting them in their minds and bodies . 2ly , by this means there was a discovery made what a multitude there were of them that possessed that one , or at most ( according to s. matthew ) two persons ; insomuch as that those which were cast out of them were enough to actuate the bodies of a great herd of swine , and consisting of no fewer than about two thousand , as s. mark saith ; and none could tell ( but he that cast them out of the men , and suffered them to enter the swine ) how very many each of these might be possessed with . this was of great importance to be known , in order to the understanding of the greatness of the miracle that was wrought in behalf of the miserable wretches , and to their being made sensible of the exceeding vastness of the deliverance that by their saviour was brought unto them . for though the devils declared that their name was legion , to signifie that they were a very mighty multitude ; yet what they said was too incredible to be received upon the bare word of those which from the very beginning were always liars : but this permission of our saviour gave a plain demonstration that in this saying of theirs they spake the truth . thirdly , these persons were by this means most effectually taught how infinitely they were obliged to the divine providence , in not suffering this huge number of fiends all the time they had possession of them to destroy them ; when as they no sooner entred into the herd of swine , but immediately they dispatch'd them all . fourthly , this permission was also a just punishment to the gaderens to whom those beasts belonged ; who ( as afterward it appeared ) were a generation of covetous muck-worms , and preferred their swine before their souls ; and so likewise it was as effectual and proper a course as could well be taken for their reformation . several other reasons of this action might be instanced in , but these , nay any one of them , may well suffice . so that it is apparent that this miracle was so far from being a mischievous one or of no use , that there was scarcely any one wrought by our saviour , that is so pregnant with profitable instructions , and in so many respects of great importance to the good of our souls as this is . chap. vii . that to make men holy was the design of christ's death , proved by several texts of scripture : and how it is effectual thereunto , discovered in six particulars . fourthly , the making of us holy , as it was the business of our saviour's whole life , so was it also the great end and design of his death . and this are we assured of by abundance of express scriptures ; some few of which we will here produce , romans 6. 6. knowing this that our old man is crucified with him , that the body of sin might be destroyed , that henceforth we should not serve sin . 2 corinthians , 5. 15. — he dyed for all , that they which live should not henceforth live unto themselves , but unto him which died for them , and rose again . galatians , 1. 4. who gave himself for our sins , that he might deliver us from this present evil world , ( viz. from its corrupt practices ) according to the will of god and our father . ephesians , 5. 25 , 26 , 27. husbands love your wives , as christ loved the church , and gave himself for it , that he might sanctifie and cleanse it with the washing of water by the word , that he might present it unto himself a glorious church , not having spot or wrinkle , or any such thing ; but that it should be holy and without blemish . colossians , 1. 21 , 22. and you that were sometimes alienated , and enemies in your minds by wicked works , hath he now reconciled in the body of his flesh through death , to present you holy and unblamable and unreprovable in his sight . titus , 2. 14. who gave himself for us , that he might redeem us from all iniquity and purifie to himself a peculiar people zealous of good works . 1 pet. 1. 18. for as much as ye know that ye were not redeemed with corruptible things , as silver and gold , from your vain conversation received by tradition from your fathers ▪ but with the precious blood of christ , as a lamb without blemish , and without spot . 1 pet. 3. 18. for christ also hath once suffered for sins , the just for the unjust , that he might bring us to god , &c. that is , saith calvin upon the place , that we might be so consecrated to god as to live and die to him . 1 pet. 2. 24. who his own self bare our sins in his own body on the tree , that we being dead to sins , should live to righteousness , by whose stripes ye were healed . now the death of christ is greatly effectual to this end of making us holy , these several ways . first , as it gave testimony to the truth of his doctrine ; which ( as hath been shewn ) hath no other design . christ took his death upon it that that was true ; was willing to expose himself in the defence thereof to a most ignominious and painful death . secondly , as the shedding of his blood was a federal right confirming the new covenant , wherein is promised in and through him the pardon of our sins , and eternal happiness , on condition of our sincere repentance , faith and new obedience . so the blood of christ is called the blood of the covenant , heb. 10. 29. and the blood of the everlasting covenant , heb. 13. 20. thirdly , as it is exemplary of the highest vertue . 1 pet. 2. 21. christ also suffered for us , leaving us an example , that we should follow his steps ; who did no sin , neither was guile found in his mouth : who when he was reviled , reviled not again ; when he suffered , he threatned not , but committed himself to him that judgeth righteously . the greatest humility and self-denial , the greatest meekness , patience and submission to the divine will , the most wonderful charity , and forgiveness of enemies , &c. are exemplified in our saviour's death ; and so it must needs be very highly effectual towards the promoting of these most excellent graces , and the like , in us , and the expelling and utter extirpating out of us the contrary vices . one would think it impossible that he should be of an haughty spirit and a proud mind , that seriously considers how the onely-begotten son of god humbled himself to the death , even the shameful and ignominious death of the cross : that he should covet great things in the world , that frequently affects his mind with the thoughts of his saviour's emptying himself and becoming poor , that we through his proverty might be made rich , and preferring the death of the vilest of wretches before the life of the greatest and most honourable personages . how can he be vain and frothy , that considers his saviour's horrid agony , what a man of sorrows he was , and how acquainted with griefs ? how can he storm at the receiving of injuries , and swell with indignation against those that offer him incivilities and rudely behave themselves towards him , that fixeth his thoughts upon his saviour's meek putting up the vilest and most contemptuous usages , and considereth how gentle , sedate and lamb-like he was when barbarous villains mocked , buffetted and spit upon him , crowned him with thorns , put a robe in a jear upon his back , and a reed for a scepter into his hand , and at last acted the parts of the most inhumane butchers towards him . one would think it no uneasie matter to perswade our selves to forgive very heartily the spitefullest & most malicious enemies , whilst we take notice that christ shed even his pretious blood for those that carried in their breasts the greatest malignity against him and bare him the most deadly hatred ; that he suffered death for those which in the cruellest manner they were able took away his life . what temptation can be forcible enough to prevail upon us sinners to murmure and repine at the hand of god in the afflictions he inflicts upon us , while we observe how much greater sufferings than ours are , were with profoundest submission to , and likewise the heartiest approbation of the divine will , endured by the not onely perfectly innocent , but also the highly meriting and infinitely well deserving jesus ? fourthly , as the death of christ was likewise a sacrifice for sin , it was in an eminent manner effectual to this great purpose . in the death of christ considered as an expiatory and propitiatory sacrifice , is the offence that god almighty hath taken against sin , and the hatred he bears to it , as well as his love to us sinners , infinitely declared ; in that he would not forgive it to us without the intervention of no meaner an offering than the blood of his onely-begotten son. observe what the apostle s. paul saith to this purpose , rom. 3. 25 , 26. whom god hath set forth to be a propitiation through faith in his blood , to declare his righteousness for the remission of sins that are past , through the forbearance of god , to declare i say at this time his righteousness , that he might be just , and the justifier of him which believeth in iesus . the plain sense of which words ( as i conceive ) is this : that god might at one and the same time demonstrate how holy he is , and how much he hateth sin on the one hand , and how infinitely gracious he is in his willingness to forgive sinners on the other , was christ set forth by him to be a propitiation through faith in his blood . there are many ( and they no adversaries to the doctrine of our saviour's satisfaction ) that do not question but that god could have pardoned sin without any other satisfaction than the repentance of the sinner , ( and in the number of them were calvin , p. martyr , musculus , and zanchy , as might be fully shewn out of their several works , but that this is not a place to do it in ) but he chose to have his son die for it , before he would admit any terms of reconciliation , that so he might perform the highest act of grace , in such a way , as at the same time to shew also the greatest displeasure against sin. and therefore would he thus do , that so he might the more effectually prevent wicked mens encouraging themselves by the consideration of his great mercy , to persist in their wickedness . therefore was christ set forth to be a propitiatory sacrifice for sin , i will not say that his father ( who is perfectly sui juris ) might be put by this means into a capacity of forgiving it , but that it might be a cogent motive , and most prevailing argument to sinners to reform from it . there is an excellent place to this purpose , rom. 18. 3. for what the law could not do , in that it was weak through the flesh : god sending his own son in the likeness of sinful flesh , and for sin ( or by the means of sin ) condemned sin in the flesh ; that is , what the precepts of the mosaical law could not do , in that they were weak by reason of the impetuosity of mens fleshly inclinations , that the son of god ( coming in the humane nature , and in all respects becoming like to us , sin onely excepted ) did , and by being a sacrifice for sin ( so the word [ sin ] signifieth in diverse places , as leviticus 4. 29. chap. 5. 6. 2 cor. 5. 21. and , as i suppose , also gen. 4. 7. ) condemned sin in his flesh ; he by this means shewing how hateful it is to god , took the most effectual course to kill and destroy it . and moreover the most dearly beloved son of god undergoing such extreme sufferings for our sins , it is evidently thereby demonstrated what dismal vengeance those have reason to expect that shall continue impenitent , and refuse to be reclaimed from them : for saith he , luke 23. 31. is they do these things in a green tree , what shall be done in the dry ? if god spared not his own most innocent , holy and onely son , than whom nothing was , or could be , more dear to him , but abandoned him to so shameful and horrid a death for our sins ; how great and severe sufferings may we conclude he will inflict upon those vile creatures , that dare still to live in wilful disobedience to him . and from the death of christ considered as a sacrifice we farther learn , what an esteem god hath for his holy laws , that he would not abate their rigour , nor remit the punishment due to the transgressors of them , without a consideration of no meaner value than the most pretious blood of his own son. and lastly , in that christ hath laid down his life at the appointment of god the father for the purpose of making an atonement of sin , this gives all men unspeakably greater assurance of the pardon of true penitents than the bare consideration of the divine goodness could ever have done : and so by this means have we the greatest encouragement that our hearts can wish to become new men and return to obedience ; and have all ground of jealously and suspicion removed from us , that we have been guilty of such heinous and so often repeated impieties , as that it may not become the holiness and justice of god to remit them to us though they should be never so sincerely forsaken by us . in the death of our saviour thus considered , are contained ( as we have seen ) the strongest and most irresistible arguments to a holy life ; and i farther adde , such as are no less apt to work upon the principle of ingenuity that is implanted in our natures , than that of self-love . for who that hath the least spark of it , will not be powerfully inclined to hate all sin , when he considereth , that it was the cause of such direful sufferings to so incomparably excellent a person , and infinitely obliging a friend as christ is ? who but a creature utterly destitute of that principle , and therefore worse than a brute beast , can find in his heart to take pleasure in the spear that let out the heart-blood of his most blessed saviour ; and to carry himself towards that as a loving friend , which was ( and still is ) the lord of glory's worst enemy ? again , hath jesus christ indured & done so much for our sakes , and are we able to give our selves leave to render all his sufferings and performances unsuccessful by continuing in disobedience ? can we be willing that he should do and suffer so many things in vain , and much more do our parts to make him do so ? is this possible ? nay hath he been crucified for us by the wicked iews , and don 't we think that enough ? but must we our selves be crucifying him afresh by our sins , and putting him again to an open shame by preferring our base lusts before him , as the iews did baral bas ? hath he expressed such astonishing love to us in dying for us , and wo'nt we accept of it ? which we certainly refuse to do so long as we live in sin. hath he purchased eternal salvation for us , and such great and glorious things as eye hath not seen , nor ear heard , and which have not entered into the heart of man , to be conceived by him ; and can we perswade our selves to be so ungrateful to him , as well as so wanting to our-selves , as to refuse to receive these at his hands on those most reasonable terms on which he offers them ? hath he bought us with such a price ; and can we refuse to be his servants , and rather chuse to be the slaves of sathan , the devil's drudges ? where can we find so many strongly inciting motives to hate and abandon all sin , as are contained , and very obvious in the death and sufferings of our saviour for it ? fifthly , the death of our saviour is in a special manner effectual to the making of us in all respects vertuous and holy , as he hath thereby procured for us that grace and assistance that is necessary to enable us so to be . in regard of his humbling himself as he did , and becoming obedient to the death of the cross , hath god highly exalted him , and given him a name that is above every name ; that at the name of jesus every knee should bow , of things in heaven , and things in earth , and things under the earth : and that every tongue should confess that jesus christ is lord , to the glory of god the father , phil. 2. 9 , 10 , 11. now by vertue of the authority he is by this means invested and dignified with , and particularly as he is king of his church , hath he sent the holy ghost to sanctifie us , to excite us to all holy actions , and to assist us in the performance of them . sixthly , the death of christ doth also apparently promote this great design , as by his patient submitting to it he vindicated god's right of sovereignity over all his creatures , and the power he hath to require what he pleaseth , and to dispose of them as seems good to him . whereas the first adam by contumacy , pride and rebellion did put an high and unsufferable affront upon the authority of his maker , and his wretched posterity followed his example , and have by that means done what lay in them to render his right to their obedience questionable ; this blessed second adam by acting directly contrary , viz. by obedience , humility , & subjecting himself to the divine pleasure in the severest expressions and significations of it , hath done publiquely and before the world an infinite honour to his father : and his absolute right of dominion over his whole creation , and the power he hath to prescribe to it what laws he judges sitting ( which was before so eclipsed by wicked sinners ) hath he by this means in the most signal manner manifested and made apparent . and of what force this is to promote our holiness and universal obedience , the dullest capacity may apprehend . from what hath been said it appears to be a most plain , and unquestionable case , that our saviour in his death considered according to each of the notions we have of it , had an eye to the great work of making men holy , and that this was the main design which he therein drove at . and i now adde , that where as it is frequently affirmed in the holy scriptures , that the end of christ's death was also the forgiveness of our sins , & the reconciling of us to his father , we are not so to understand those places where this is expressed , as if these blessings were absolutely thereby procured for us , or any otherwise than upon condition of our effectuall believing , and yielding obedience to his gospel . nor is there any one thing scarcely which we are so frequently therein minded of , as we are of this . christ died to put us into a capacity of pardon ; the actual removing of our guilt is not the necessary and immediate result of his death , but suspended till such time as the forementioned conditions , by the help of his grace , are performed by us . but moreover , it is in order to our being encouraged to sincere endeavours to forsake all sin , and to be universally obedient for the time to come , that our saviour shed his blood for the pardon of it : this was intended in his death as it is subservient to that purpose ; the assurance of having all our sins forgiven upon our sincere reformation , being a necessary motive thereunto . therefore hath he delivered us from a necessity of dying , that we might live to god ; and therefore doth god offer to be in his son jesus reconciled to us , that we may thereby be prevailed with to be reconciled to him . therefore was the death of christ designed to procure our justification from all sins past , that we might be by this means provoked to become new creatures for the time to come . observe to this purpose what the divine author to the hebrews saith , chap. 9. 13 , 14. if the blood of bulls and goats , and the ashes of an heifer sprinkling the unclean , sanctifieth to the purifying of the flesh : how much more shall the blood of christ , who through the eternal spirit ofsered himself without spot to god , purge your consciences from dead works ( for what end ? it follows ) to serve ( or in order to your serving ) the living god. and thus much may suffice to be spoken concerning the design of our saviour's death . chap. viii . that it is onely the promoting of the design of making men holy , that is aimed at by the apostles insisting on the doctrines of christ's resurrection , ascension and coming again to judgement . i might in the next place proceed to shew , that the resurrection of our saviour did carry on the same design that his precepts , promises and threatnings , life and death aimed at ; but who knows not that these would all have signified nothing to the promoting of this or any other end , if he had always continued in the grave , and not risen again as he foretold he would . if christ be not risen , saith the apostle , 1 cor. 15. 13. then is our preaching vain , and your faith is also vain . so that whatsoever our saviour intended in those particulars , the perfecting and final accomplishment thereof must needs be eminently designed in his resurrection . the apostle peter tells his country-men the jews , acts 3. 21. that , to them first god having raised up his son iesus , sent him to bless them in turning every one of them from his iniquities . but farthermore we find the doctrine of christ's resurrection very much insisted on , by s. paul especially , as a principle of the spiritual and divine life in us ; and proposed as that which we ought to have not onely a speculative and notional , but also a practical and experimental acquaintance with . and he often telleth us , that it is our duty to find that in our souls which bears an analogy thereunto . he saith , phil. 3. 10. that it was his ambition to know ( or feel within himself ) the power of his resurrection , as well as the fellowship of his sufferings ; to have experience of his being no longer a dead but a living jesus by his inlivening him , and quickening his soul with a new life . and again he saith , rom. 6. 4. that , therefore we are buried with him by baptism unto death , that like as christ was raised up from the dead by the glory of the father , even so we also should walk in newness of life ; that is , christians being plunged into the water in baptism signifieth their undertaking , and obliging themselves in a spiritual sence to die and be buried with jesus christ ( which death and burial consist in an utter renouncing and forsaking of all their sins ) that so answerably to his resurrection , they may live a holy and a godly life . and it followeth , vers . 5. for if we have been planted together in the likeness of his death , we shall be also in the likeness of his resurrection ; that is , if we are ingrafted into christ by mortification to sin , and so imitate his death , we will no less have a resemblance of his resurrection , by living to god , or performing all acts of piety and christianity . and then from vers . 8. to 11. he thus proceeds : now if we be dead with christ , we believe that we shall ( or we will ) also live with him : knowing that christ , being raised from the dead , dieth no more , death hath no more dominion over him . for in that he died , he died unto sin once ( or for sin once for all ) but in that he liveth , he liveth unto god , ( that is , in heaven with god : ) likewise reckon ye your selves to be dead indeed unto sin , but alive unto god through iesus christ our lord ; that is , after the example of his death and resurrection account ye your selves obliged to die to sin , and to live to the praise and glory of god. and the same use that the apostle here makes of the resurrection of our saviour , he doth also elsewhere of his ascension and session at the right hand of god , coloss. 3. 1. 2. if ye then be risen with christ , seek those things which are above , where christ sitteth at the right hand of god ; set your affections on things above , not on things on the earth : for you are dead ( that is in profession , having engaged your selves to renounce your past wicked life ) and your life is hid with christ in god , &c. that is , and the life you have by embracing the christian religion obliged your selves to lead , is in heaven where christ is . so that this sheweth the informations the gospel gives us of these things to be intended for practical purposes , and incitements to holiness . and christ's resurrection with his following advancement we are frequently minded of , to teach us this most excellent lesson , that obedience , patience and humility are the way to glory ; and therefore to encourage us to be followers of him , to tread in his holy steps , and make him our pattern . this we have in the fore cited place , phil. 2. 5 , 6 , 7 , &c. and hebr. 12. 1 , 2. we are exhorted to lay aside every weight , and the sin which doth so easily beset us , and to run with patience the race that is set before us : looking unto iesus the author and finisher of our faith , who for the joy that was set before him , endured the gross , despising the shame , and is set down at the right hand of the throne of god. and vers . 3. to consider him that endured such contradiction of sinners against himself ( that is especially how he is now rewarded for it ) l●…st we be weary and faint in our minds . and that the meaning of our being so often minded of our saviour's coming again to iudgement , is to stir us up to all holiness of conversation , who can be so ignorant as not to know ? for we are sufficiently told that we must be judged according to our works , especially such works , as the hypocrites of this age do most despise & leave to be chiefly performed by their contemned moralists ; as appears from m●… . 25. 34. to the end of the chapter . and , lastly , that is very certain , which is intimated in the 123 page of the free discourse , namely , that all the doctrines of the gospel , as merely speculative as some at the first sight may seem to be , have a tendency to the promoting of real righteousness & holiness , and are revealed for that purpose . but as i did not there , so neither will i here proceed to shew it , in all the several instances , or in any more than i have now done : and that for the reason that is there given . but besides i conceive that what hath been discoursed already in this section , is abundantly sufficient to demonstrate what we have undertaken , viz. that to make men truly vertuous and holy , is the design , the main and onely design of christianity . sect . ii. upon what accounts the business of making men holy came to be preferred by our saviour before any other thing , and to be principally designed by him . chap. ix . two accounts of this : the first , that this is to do the greatest good to men . and that the blessing of making men holy , is of all other the greatest , proved by several arguments , viz. first , that it containeth in it a deliverance from the worst of evils ; and sin shewed so to be . i proceed in the next place to shew how it comes to pass , that of all other good things , the making man-kind truly vertuous and holy , is the grand and special design of christianity . there are these two accounts to be given of it . first , this is to do the greatest good to men. secondly , this is to do the best service to god. first , the making of us really righteous and holy is the greatest good that can possibly be done to us . there is no blessing comparable to that of purifying our natures from corrupt affections , and induing them with vertuous and divine qualities . the wiser sort of the heathens themselves were abundantly satisfied of the truth of this : and therefore the only design they professed to drive at in their philosophy was the purgation , and perfection of the humane life . hierocles makes this to be the very definition of it : and by the purgation of mens lives , he tells us is to be understood , the cleansing of them from the dregs and silth of unreasonable appetites ; and by their perfection , the recovery of that excellency which reduceth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the divine likeness . now the blessing of making men holy , is of all the greatest , first , because it contains in it a deliverance from the worst of evils . those are utterly ignorant of the nature of sin , that imagine any evil greater than it , or so great . it was the doctrine of the stoicks that there is nothing evil but what is turpe & vitiosum , vile and vicious . and tully himself who professed not to be bound up to the placita of any one sect of philosophers , but to be free-minded and to give his reason it s full scope and liberty , takes upon him sometimes most stiffly and seemingly in very good earnest to maintain it & dispute for it . but as difficult as i find it to brook that doctrine as they seem to understand it , that more modest saying of his in the first book of his tusculan questions hath without doubt not a little of truth in it . viz. that there is no evil comparable to that of sin. hierocles a sober philosopher , and very free from the high-flown humour and ranting genius of the stoicks , though he would allow that other things besides sin , may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very grievous and difficult to be born , yet he would admit nothing besides this to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truly evil ; and he gives this reason for it , viz. because that certain circumstances may make other things good , that have the repute of evils ; but none can make this so . he saith that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ well ] can never be joyned with any vice , but so may it with every thing besides : as it is proper to say concerning such or such a person , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is well diseased , he is well poor , that is , he is both these to good purpose , behaving himself in his sickness and poverty as he ought to do ; but ( proceeds he ) it can never be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. he doth injury well , or he is rightly and as becomes him intemperate . now that wickedness is the greatest of evils , is apparent , in that it injures mens better part , their souls , whereas it lyeth in the power of no other ( as the now mentioned philosopher also observeth ) so to do . do i say , it injures them ? that 's too gentle a word , it even marrs and spoils them , as again that person doth in another place speak . other evils may ruine our bodies , our fortunes , &c. and may , i confess , by that means disquiet and disturb our souls ; but they can be depraved by nought but sin , this alone can deprive them of the image of god wherein consists their excellency . and when i say that sin undoes our souls and sin only , i say that this and this alone undoes our-selves : for ( as saith the same brave man , ) thy soul is thy-self ; thy body thine ; and all outward things , thy body's . and the excellent simplicius speaking of death , hath this saying , that it is onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evil to our bodies , not to us . and this both the stoicks and platonists do much insist upon , and make great use of it . they stick not to tell us , that it is improper to say that a man consists of two parts , whereof the body is one ; and that this is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a constituent part of man , but onely his instrument : that it is but our prison wherein we are confined , our leather-bag , our satchel , our case , our sheath , our house , our cloathing , and the like . and we find such a notion of the body in the holy scriptures , as well as in the heathen writings . s. paul also calls it our cloathing , our earthly house , our tabernacle , 2 cor. 5. 1 , 4. s. peter calleth his body , this tabernacle ; i think it meet , ( saith he ) so long as i am in this tabernacle , &c. 2 pet. 1. 13. knowing that shortly i must put off this tabernacle , vers . 14. so that other evils have that denomination because they are so to such things onely ( immediately i mean ) as belong to our-selves , but sin is an immediate evil , and the greatest imaginable to our very selves ; in that in whomsoever it is entertained , it changes the man's nature , spoils his constitution and makes him quite another thing : from a lovely , noble and excellent , it transforms him into an ignoble , base and contemptible creature . we are not ignorant what names the scripture bestoweth upon wicked men , even those of the uncleanest and most impure beasts . there is no such filthiness ( said cicero ) as the f●…ditas turpificati animi , that of an unclean soul : and the philosophers used to express vice by turpitudo and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filthiness , as being that which is infinitely disbecoming , below and unworthy of humane nature . and the wise man in his book of the proverbs saith , that a wicked man is loathsome , and cometh to shame . there is no such hideous monster in nature as a reasonable creature living in contradiction to the dictates of his understanding , trampling under-foot the eternal laws of righteousness , and opposing himself to the known will of the great sovereign of the world , of him in whom he liveth , moveth and hath his being , to whom alone he is obliged for all he is or hath , and for the capacity he is in of having any thing for the future which for the present he is destitute of . a body in which the head and feet have exchanged places , is not more deformed and monstrous than is a vitious soul : for her superiour and governing part is subjected to , and lorded over by her inferiour and that which was designed by nature to be kept in subjection and governed . her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as the pythagoraeans phrase it ) or holder of the reins , and ruling faculty , is become the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reined in and ruled faculty . i adde moreover , that well may sin be said to spoil and marr mens souls , for we read in the writings of the apostles that it kills them . she that liveth in pleasures is dead , while she liveth , 1 tim. 5. 6. you hath he quickened who were dead in trespasses and sins , eph. 2. 1. s. iude speaking of certain ungodly wretches , saith , that they are twice dead , v. 12. and the very same notion had diverse of the heathens also . pythagoras used to put a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or empty coffin in the place of that scholar that left his school , to betake himself to a vicious and debauch'd life , as thereby signifying , that he was dead , dead as to his nobler part . and his followers tell us that the souls of men died , when they apostatized from god , and cast off the divine life . and such a one , as in whom sin reigneth , may be called a dead man , because according to them , the definition of a man belongs not to him , nor doth he any longer deserve the name of a reasonable creature . the philosopher we have so often quoted , ( and shall have occasion to do it oftener ) will have wickedness to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the death of the reasonable nature : and simplicius doubts not to assert , that a man that is drowned in sensuality , hath no more of reason in him , than a brute creature . to return to god and to a right mind , to be without god and without understanding , were of one and the same signification with those excellent men . and our saviour tells us that the prodigal came to himself when he resolved upon returning to his father's house ; as if that while he persisted in disobedience , he was as very a brute , as were those whose husks he fed on , and had utterly lost his understanding faculty . though that last saying of simplicius may seem somewhat hyperbolical , yet this following , one of hierocles hath not the least tittle of a figure in it , viz. that wicked men do render the reason that remaineth in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more base and wretchedly contemptible than the vilest slave . they use it altogether in matters of very bad , or ( at best ) of most mean concern ; and therefore as upon that account , it were better , so upon this it would be even as well , if they had none at all : for the sagacity that is in beasts is not less serviceable to them , than is the reason of a wicked man to him : nay had he onely that sagacity that is observable in many unreasonable creatures , it might stand him in as much stead as his reason doth , and perhaps more . so that from what hath been discoursed it appeareth very evidently that wickedness is the worst , incomparably the worst of evils ; that it is so in its own nature , as well as in its consequences : and therefore to deliver us from it , by purifying our lives and natures is to confer upon us the greatest blessing , and consequently is an undertaking , of all others , the most worthy of the son of god. chap. x. the second argument , viz. that the blessing of making men holy is accompained with all other that are most desireable , and which do best deserve to be so called : particularly with the pardon of sin , and god's special love. and that those things which sensual persons are most desirous of , are eminently to be found in that blessing . secondly , this is the greatest blessing , because it is accompanied with all other that are most desireable , and which do best deserve to be so called . where sin is sincerely forsaken , it will certainly be pardoned : the nature of god is such as that he is ready to be reconciled to a true convert . they are our iniquities alone that make ( or can make ) a separation betwixt us and our god , and our sins onely that hide his face from us : but the cause being removed , the effect ceaseth . when the divine grace that is offered to sinners , becometh effectual to the turning any one from his evil ways , god's favour doth naturally return to him : even as naturally as doth the sun's light into those places , where that which before intercepted between it and them , is taken away . he is of so infinitely benign and gracious a nature , that no man can continue an object of his displeasure one moment longer than while he is uncapable of his favour ; and nothing , i say , but sin and wickedness ( as he hath often enough assured us ) can make men so . nay a holy soul is ever the object also of his dearest and most special love . he is not onely friends with , but also takes pleasure in those that fear him , psalm 147. 11. he is said to make his residence within such persons , so great is the delight that he taketh in them . isaiah 66. 1 , 2. thus saith the lord , the heaven is my throne , and the earth my footstool , where is the house that ye build unto me ? and where is the place of my rest ? for all those things have mine hand made , and all those things have been , saith the lord : but to this man will i look , even to him that is poor and of a contrite spirit , and trembleth at my word . john 14. 23. iesus said unto him , if any man love me , he will keep my words , and my father will love him , and we will come unto him , and make our abode with him . and it is said particularly of him that dwelleth in love ( which is the fulfilling of the law ) that he dwelleth in god , and god in him . and i might shew that the heathens themselves had this very notion . it was a saying used by the pythagoraeans ; that god hath not in the whole earth a more familiar place of residence than a pure soul. and apollo is brought in thus speaking , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . to dwell in heaven doth not more please me , then within the souls of pious mortal men . and hierocles which reciteth that verse doth himself assert , that god hateth no man ; but as for the good man , he embraceth him with an extraordinary and surpassing affection . the righteous lord loving righteousness , his countenance cannot but behold the upright . wheresoever he finds any impressions of true goodness , as he cannot but highly approve of them , so is it not possible but that they should attract his singular love to those which are the subjects of them : according to that measure and proportion that any one participates of his goodness , he must needs have a share in his grace and kindness . a holy person is a man after god's own heart , as his servant david was said to be : he is a man that carrieth his image , and bears a resemblance to him , and upon that account he cannot fail to be very dearly beloved by him . now i need not go about to prove that there is no blessing whatsoever but is implyed in an interest in the divine love , and especially in such a love as that which we have shewed good men are made the objects of . it might be here shewn also that those things which sensual and carnal persons are most desirous of , viz. riches , honours and pleasures , are eminently to be found in the blessing we are now discoursing of , and indeed those which best deserve to be so called and are in the properest sense so , no where else . nothing inricheth a man like the graces of god's holy spirit : what s. peter said of meekness , is true of all the vertues ; they are in the sight of god ( and he judgeth of things as they are ) of great price . they are called gold tryed in the fire , rev. 3. 18. the true and our own riches , luk. 16. 12. which is as much as to say , that these only are ours , and all but these are false and counterfeit . these inrich our souls , which alone ( as was said ) deserve to be called our-selves , and will abide by us when all other have bid adieu to us . these do as much excel in true value and worth all those things which the world calls riches , as do our immortal spirits transcend our frail and corruptible carkasses . it was one of the maximes of the stoicks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the wise ( whereby they meant the truly virtuous ) man is the onely rich man. and tully hath this saying upon it . a mans chest cannot properly be called rich , but his mind onely : and though thy coffer be full , so long as i see thee empty , i shall not think thee a rich man. and saith hierocles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . all things that are without a mans soul , are but little and insignificant trifles . and the righteous , saith solomon , is more excellent than his neighbour ; or he is of greater worth than any other person that is not righteous , prov. 12. 26. nothing , again , makes men so honourable as doth vertue and true goodness , or at all truly so . seeing he and he alone that is indued with it , lives up to his highest principle , like a creature possessed of a mind and reason ; nay this man is moreover ( as was said ) like to god himself , and imitates his glorious perfections . and therefore well might wisdom say as she doth , prov. 8. 18. riches and honour are with me . to overcome our unruly lusts , and keep in subjection all impetuous desires and inordinate appetites , makes us more deservedly glorious than was alexander or iulius caesar : for he that thus doth , hath subdued those that mastered those mighty conquerours . and such a one hath praise of god , of the holy angels , and of all men that are not fools , and whose judgments he hath cause to value . he that is slow to anger , is better than the mighty ; and he that ruleth his spirit , than he that taketh a city , proverbs 16. 32. and no pleasures are comparable to those that immediately result from vertue & holiness : for that man's conscience is a very heaven to him that busieth himself in the exercise thereof . while we do thus , we act most agreably to the right frame and constitution of our souls , and consequently most naturally ; and all the actions of nature are confessedly very sweet and pleasant . this also very many of the heathens had a great sense of ; even those of them which much doubted of another life wherein vertue is rewarded , commended very highly the practice of it , for this reason , that it is sibi praemium a reward to it self . simplicius in his comment upon epictetus hath this observable saying , that , the observation of the rules of vertue in that book prescribed will make men so happy and blessed even in this life , that they shall not need 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. to be promised any reward after death , though that also will be sure to follow . these things , i say , might be insisted on in this place ▪ but they are such large and spacious fields of discourse , that should we make any considerable entrance into them , we shall find it no easie matter to get out of them . i therefore proceed . chap. xi . the third argument , viz. that whatsoever other blessings a man may be supposed to have that is utterly destitute of holiness , they cannot stand him in so much stead , as only to make him not miserable . and all evil and corrupt affections shewed to be greatly tormenting in their own nature , and innumerable sad mischiefs to be the necessary consequents of yielding obedience to them . thirdly , whatsoever other blessings a man may be supposed to have , that is utterly destitute of this of holiness , they cannot stand him in so much stead as but to make him not miserable . we may by the first particular , and what was said upon it , be sufficiently convinced of the truth of this : but i rather add , that sinful lusts are extremely troublesome , disquieting , and painful . the wicked ( saith the prophet isaiah ) is like the troubled sea which cannot rest , whose waters cast up mire and dirt . the labyrinths that sin involves men in , are innumerable ; its ways are so full of intricate turnings and windings , that they sadly perplex those poor creatures that walk in them , and it is impossible but that they should do so . the greatest outward inconveniences and disastrous misfortunes are very frequently ( as might be largly shewn ) occasioned by them , but vexations of mind , and troublesome thoughts are the constant and never failing effects of them . tully in the forementioned book , saith thus to the vitious man , thy lusts torment thee , all sorts of cares oppress thee , and both day and night torture thee . and hierocles saith that , it is necessary that the worst life should be most miserable , and the best most pleasant and delightful . covetousness and ambition put mens minds upon the rack to contrive ways of inriching and advancing themselves : and when they have attained to so large a proportion of earthly profits , or so high a degree of honour as they at first designed , they are so far from being at ease and rest ( as they vainly promised to themselves they should ) that their cravings encrease as do their fortunes , and in the middest of their abundance they continue in the same streights that at first afflicted them . nay so impetuous is the fury of those lusts , that they drive them into still greater , and cause in their souls that are possessed by them a more pungent and a quicker sense of want than they felt when their condition was most mean , and their estate at the lowest . nor is this mischief any other than a most natural and unavoidable consequent of forsaking god ( who is , as the scriptures call him , the rest , and ( as plato ) the center of souls ) and of seeking satisfaction in such things , as are infinitely too little for their vast capacities : which the forementioned are , and all worldly enjoyments . what a multitude of tormenting cares is independency on god and distrust of his providence perpetually attended with ? how impossible is it to give a comprehensive and just catalogue of the many mischiefs and miseries that are the necessary products and genuine off-spring of intemperance and lasciviousness ? solomon enumerates some of the evils that are the fruits of the former of these , prov. 23. 29 but to give a perfect account of them would be an endless work . and as for the latter , besides the loathsome and painful disease that is ordinarily the consequent of satisfying the cravings of that filthy vice , the unclean person is continually in a restless condition , and as it were , in a constant fit of a burning feaver ; and the evil accidents that are occasioned by it are so many , that they are not neither to be reckoned up . the epicuraeans , though they placed mans chief happiness in corporeal pleasures , did strictly notwithstanding forbid adultery , for this reason because ( as they said ) in stead of performing its promise of pleasure , it robs men of it . he that is proud and highly conceited of himself , is disordered and discomposed by the least sleighting word , or neglect of respect , and ( i had almost said ) by the smallest commendation of his neighbour too : and it lyeth in the power of any sorry creature , when he list , to afflict him . the inward sad effects of envy and malice are sufficiently observable in the dismal countenances of those that are under the power of them ; and these hateful and devilish lusts do eat into and prey upon the very hearts of those in whose breasts they lodge , and are like fire in their bosomes uncessantly torturing them : not to say any thing of the many outward and ●…st direful mischiefs that are caused by a 〈◊〉 satisfaction of them . in short , there is not any one inordinate affection , but is so disturbing and disquieting a thing in its own nature , that it cannot but make those who are in subjection to it , though they should have never so many good things to set against it , exceeding miserable in this , as well as in the other world . so that had our saviour come into the world , onely upon such a design as the carnal jews expected their messia would , viz. that of making us partakers of a meer temporal happiness , he must in order to the succeeding of it chiefly have concerned himself to make us holy . if it were possible ( as it hath been shewn it is not ) that a wicked man should have god's pardon , this would not make him cease to be miserable ; all it could signifie would be no more than an exemption from being immediately by him punish'd ; but though the divine majesty should not in the least afflict him , his very lusts would be of themselves no light punishment , but such as under which he could never enjoy himself in this life , but wil be found to be intolerable in the life to come : seeing there will then be nothing to be met with that can at all suite with his sensual inclinations , or that will have any aptness in it to please and gratifie them : whereas now all places abound with such things as are fit for that purpose ; as are able , i say , to gratifie , though not to satisfie such appetites . so that this man's condition in the future state must needs be very exactly like to his , that is even parcht and dried up with excessive thirst , but can by no means obtain wherewithal to quench it ; no nor yet so much as a little to slake it , and mitigate the pain of it ; as he in this state very frequently makes a shift to do . were it possible that christ's righteousness could be imputed to an unrighteous man , i dare boldly affirm that it would signifie as little to his happiness , while he continueth so as would a gorgeous and splendid garment to one that is almost starved with hunger , or that lieth rackt by the torturing diseases of the stone or cholick . and could we suppose such a man to be never so much an object of the divine benevolence , nay & complacency too ( as there is nothing than this latter less supposeable ) this could not make him , he continuing wicked , so much as not miserable : he being rendered by his wickedness utterly uncapable of such effects of the love of god , as could have upon him so good an influence . nay farther , were our phansies so very powerful , as that they could place him even in heaven it self ; so long as he continueth unturned from his iniquities , we could not imagine him happy there ; nay he would carry a hell to heaven with him and keep it there . it is not the being in a fine place , that can make any one cease to be miserable ; but the being in a good state ; and the place heaven without the heavenly state , will signifie nothing . an unhealthful and diseased body will have never the more ease for residing in a princes court , nor will a sick and unfound soul have an end put to its unhappiness , though it should live for ever in the presence of god himself . that saying to this purpose doth well deserve our repeating which i find in the excellent book called the causes of the decay of christian piety ; alas , what delight would it be to the swine to be wrapped in fine linnen , and laid in odours : his senses are not gratisied by any such delicacies , nor would he feel any thing besides the torment , of being withheld from the mire . and as little complacency would a brutish soul find in those purer and refined pleasures , which can only upbraid , not satisfie him . it is not to be doubted that such habits of soul as men carry hence with them , they shall keep in the other state ; and therefore if we leave this earth with any unmortified and reigning lusts , they will not only make us uncapable of the happiness of heaven , but also of any happiness . for there will be ( as was but now intimated ) no satisfaction or so much as gratification of carnal and brutish , and much iess of devilish appetites in the coelestial mansions : and therefore they cannot be otherwise than very grieviously painful to the person that is fraught with them ; though i say we could suppose him to be safely possessed of those glorious habitations . to summ up all i shall say on this argument , i fear not to assert , that omnipotency it self cannot make a wicked person happy , no not so much as negatively so ( except he should be annihilated ) any otherwise than by first giving him his grace for the subduing and mortification of sin in him : and that to deliver one from all misery while sin is vigorous in his soul , and bears the sway there , is not an object of any power , and implieth in it a palpable and apparent contradiction . for misery is no less of the essence of sin and wickedness , than is light of the sun ; so that it is impossible they should ever be separated from one another , but that they must like the twins of hippocrates , live and die together . chap. xii . the fourth argument , viz. that holiness being perfected is blessedness it self ; and the glory of heaven consists chiefly in it . this no new notion ; some observations by the way from it . but in the last place , well may we call holiness the greatest of blessings , for when it is perfected , it is blessedness it self , and the glory of heaven is not only entailed upon it , but doth chiefly consist in it . beloved ( saith s. iohn ) now are we the sons of god ; but it doth not appear what we shall be ; but this we know that when he appeareth , we shall be like him &c. as if he should say , i cannot tell you particularly and distinctly what the bl●…ness of the other life will be but thi●…●… am sure of , that like●… to god is the 〈◊〉 notion of it ; and that it consists , for the substance thereof , in a perfect resemblance of the divine nature . the happiness of heaven doth not lie in a mere fixing of our eyes upon the divine perfections , and in admiring of them , but mainly in so beholding and contemplating them , as thereby to be changed into the express and lively image of them : and in having so affecting a sense of gods infinite justice and goodness , purity and holiness , , as will make the deepest impressions of those most amiable qualities in our own souls . the glory that heaven conferreth upon its inhabitants , consists nothing so much in an external view of god and christ , as in a real and plentiful participation of their glorious excellencies , whereby are chiefly to be understood those , that are implyed in that general word holiness : for as for their other attributes such as knowledge , power , &c. the devils themselves who are most of all creatures unlike them , have a large measure of them . this blessedness principally implyeth a rapturous love of god , a feeling as well as understanding the goodness that is in him ; an inseparable conjunction of all the faculties of our souls with him , and a perfect assimilation of our natures to him . the felicity of heaven is an operative thing , full of life and energy , which advanceth all the power of mens souls into a sympathy with the divine nature , and an absolute compliance with the will of god , and so makes him to become all in all to them . so that the happiness of heaven , and perfect holiness , are by no means to be accounted things of a different nature , but two several conceptions of one and the same thing , or rather two expressions of one and the same conception . all that happiness ( as said the learned and pious mr. iohn smith ) which good men shall be made partakers of , as it cannot be born up upon any other foundation than true goodness , and a god-like nature within us , so neither is it distinct from it . neither are we to look upon this as any upstart or late notion , for our antient divines have long since taught it in this saying that was frequently used by them , viz. grace is glory begun , and glory is grace perfected . and i cannot but by the way observe that those which have considered this , will need no other argument to satisfie and convince them , that that talk of some [ that it is mere servile obedience , and below the ingenuity and generosity of a christian spirit , to serve god for heaven , as well as for the good things of this life only ] is very grossely ignorant , very childish prattle : for , to serve god in hopes of heaven according to its true notion , is to serve him for himself , and to express the sincerest , and also the most ardent affection to him , as well as concernment for our own souls . and therefore it could do no other than infinitely become the son of god himself to endure the cross , and despise the shame , for the joy that was set before him , taking that joy in no other sence than hath been generally understood , viz. for the happiness of heaven consisting in a full enjoyment and undisturbed possession of the blessed deity : nor is there any reason why we should enquire after any other signification of that word which may exclude this . and on the other hand , to be diligent in the service of god for fear of hell , understanding it as a state perfectly opposite to that which we have been describing , is in a like manner from a principle of love to god and true goodness , as well as self-love , and is no more unworthy of a son of god , than of a mere servant . and thus , the truth of this proposition , that to make men holy , is to confer upon them the greatest of blessings , by the little that hath been said is made plainly apparent . chap. xiii . the second account of our saviour's preferring the business of making men holy , before any other , viz. that this is to do the best service to god. an objection answered against the author's discourse of the design of christianity . it remains secondly to be shewn , that to promote the business of holiness in the world , is to do god almighty the best service : and this will be dispatcht in a very few words . for is it not without dispute , better service to a prince to reduce rebels to their allegiance , than to procure a pardon under his seal for them ? this is so evidently true , that to do this latter , except it be in order to the former business , is not at all to serve him , nay it is to do him the greatest of disservices . i need not apply this to our present purpose . and therefore to be sure the work of making men holy and bringing over sinners to the obedience of his father , must needs have been much more in the eye of our blessed saviour , than that of delivering them from their deserved punishments , simply and in it self considered : for his love to him will be ( i hope ) universally acknowledged to be incomparably greater than it is to us , as very great as ' t is . none can question , but that by our apostacy from god , we have most highly dishonoured him , we have robbed him of a right that he can never be willing to let go , viz. the obedience that is indispensably due to him as he is our creator , continual preserver , our infinitely bountiful benefactor and absolute soveraign . and therefore it is as little to be doubted , that christ would in the first place concern himself for the recovery of that right . and but that both works are carried on together , and inseparably involved in each other ; he must necessarily be very greatly and far more solicitous about the effecting of this design , than of that of delivering wicked rebels from the mischiefs and miseries they have made themselves lyable to , by their disobedience . so that laying all these considerations together , what in the world can be more indisputable , than that our savious chief and ultimate design in coming from heaven to us , and performing and suffering all he did for us , was to turn us from our iniquities , to reduce us to intire and universal obedience , and to make us partakers of inward , real righteousness and true holiness ? and we cannot from this last discourse but clearly understand , that it is most infinitely reasonable , and absolutely necessary that it should be so . but now if after all this it be objected , that i have defended a notion concerning the design of christianity , different from that which hath hitherto been constantly received by all christians , viz. that it is to display and magnifie the exceeding riches of god's grace to fallen mankind in his son jesus : i answer that he will be guilty of very great injustice towards me , that shall censure me as labouring in this discourse to propagate any new notion : for i have therein endeavoured nothing else but a true explication of the old one , it having been grossly misunderstood , and is still by very many to their no small prejudice . those therefore that say , that the christian religion designeth to set forth and glorifie the infinite grace of god in jesus christ to wretched sinners , and withall understand what they say ; as they speak most truly , so do they assert the very same thing that i have done . for ( as hath been shewn ) not only the grace of god is abundantly displaied and made manifest in the gospel to sinners for this end , that they ●…ay thereby be effectually moved and perswaded to forsake their sins : but also the principal grace that is there exhibited , doth consist in delivering us from the power of them . whosoever will acknowledge sin to be ( as we have proved it is ) in its own nature the greatest of all evils , and holiness the chiefest of all blessings , will not find it easie to deny this . and besides ( as we have likewise shewn ) men are not capable of god's pardoning grace , till they have truly repented them of all their sins , that is , have in will and affection sincerely left them : and also that if they were capable of it , so long as they continue vile slaves to their lusts , that grace by being bestowed upon them cannot make them happy , nor yet cause them to cease from being very miserable , in regard of their disquieting and tormenting nature , in which is laid the foundation of hell it self . the free grace of god is infinitely more magnified , in renewing our natures , than it could be in the bare justification of our persons : and to justifie a wicked man while he continueth so , ( if it were possible for god to do it ) would far more disparage his iustice and holiness , than advance his grace and kindness : especially since his forgiving sin would signifie so little , if it be not accompanied with the destruction of it . in short , then doth god most signally glorifie himself in the world , when he most of all communicates himself , that is , his glorious perfections , to the souls of men : and then do they most glorifie god , when they most partake of them , and are rendered most like unto him . but because nothing is , i perceive , more generally mistaken , than the notion of gods glorifying himself , i will adde something more for the better understanding of this , and i am conscious to my self that i cannot do it so well , as in the words of the excellent man we a while since quoted , mr. iohn smith sometimes fellow of queens college in cambridge ; when god seeks his own glory , he doth not so much endeavour any thing without himself : he did not bring this stately fabrick of the universe into being , that he might for such a monument of his mighty power , and beneficence gain some panegyricks or applause from a little of that fading breath which he had made . neither was that gracious contrivance of restoring lapsed men to himself a plot to get himself some external hallelujahs , as if he had so ardently thirsted after the lauds of glorified spirits , or desired a quire of souls to sing forth his praises : neither was it to let the world see how magnificent he was . no , it is his own internal glory that he most loves , and the communication thereof which he seeks : as plato sometimes speaks of the divine love , it ariseth not out of indigency , as created love doth , but out of fulness and redundancy : it is an overflowing fountain , and that love which descends upon created beings is a free efflux from the almighty source of love : and it is well-pleasing to him that those creatures which he hath made , should partake of it . though god cannot seek his own glory so , as if he might acquire any addition to himself , yet he may seek it so , as to communicate it out of himself . it was a good maxime of plato , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no envy in god , which is better stated by st. james , god giveth to all men liberally , and upbraideth not . and by that glory of his which he loves to impart to his creatures , i understand those stamps and impressions of wisdome , justice , patience , mercy , love , peace , joy and other divine gifts which he bestoweth freely upon the minds of men . and thus god triumphs in his own glory , and takes pleasure in the communi●…ion of it . i proceed now to consider what useful inferences may be gathered from our past discourse . sect iii. an improvement of the whole discourse in diverse inferences . chap. xiv . the first inference . that it appears from the past discourse that our saviour hath taken the most effectual course for the purpose of subduing sin in us , and making us partakers of his holiness . where it is particularly shewed that the gospel gives advantages infinitely above any those the heathens had , who were privileged with extraordinary helps for the improvement of themselves . and 1. that the good principles that were by natural light dictated to them , and which reason rightly improved perswaded them to entertain as undoubtedly true , or might have done , are farther confirmed by divine revelation in the gospel . 2. that those principles which the heathens by the highest improvement of their reason could at best conclude but very probable , the gospel gives us an undoubted assurance of . this shewed in four instances . 3. four doctrines shewed to be delivered in the gospel , which no man without the assistance of divine revelation could ever once have thought of , that contain wonderful inducements , and helps to holiness . the first of which hath five more implyed in it . first , it appears from what hath been said to demonstrate that our saviour's grand design upon us in coming into the world was to subdue sin in us , and restore the image of god , that consisteth in righteousness and true holiness , to us ; that he hath taken the most effectual course imaginable for that purpose ; and that his gospel is the most powerful engine for the battering down of all the strong holds that sin hath raised to it self in the souls of men , and the advancement of us to the highest pitch of sanctity that is to be arrived at by humane nature . this ( as hath been shewn ) was the business that the philosophy of the heathens designed to effect ; but alas what a weak and inefficacious thing was it , in comparison of christ's gospel : wherein we have such excellent and soul-enobling precepts most perspicuously delivered ; and moreover such mighty helps afforded to enable us , and such infinitely pressing motives and arguments to excite us to the practice of them . and it will not be amiss if we particularly shew , what exceeding great advantages christians have for the attaining of true vertue , and the sublimest degrees of it too in this state attainable , above any that were ever vouchsafed to the world by the divine providence , before our saviour's descent into it . and ( not to make a formal comparison between the christian and best pagan-philosophy , this not deserving upon innumerable accounts to be so much as named with that , & much less to dishonour the religion of our saviour so far as at all to compare it with any of those which were professed by heathenish nations , or that of the impostor mahomet , which as well as those , in not a few particulars tends greatly even to corrupt and deprave mens natures ) we will discourse according to our accustomed brevity ▪ first , what advantages the gospel gives us above those which such heathens , as were privileged with extraordinary helps for the improvement of their understandings , had ; and secondly , above those which god's most peculiar people , the children of israel , were favoured with . first , as for those the gospel containeth above such as the best and most refined heathens enjoyed , it will be worth our while to consider first , that the good principles that were by natural light dictated to them , and which reason rightly improved did perswade them to entertain as undoubtedly true , or might have done , are farther confirmed by divine revelation in the gospel to us . as , that there is but one god , that he is an absolutely-perfect being , infinitely powerful , wise , iust , merciful , &c. that we owe our lives and all the comforts of them to him , that he is our sovereign lord , to whom absolute subjection is indispensably due , that he is to be loved above all things ; and the main and most important particular duties which it becomes us to perform to him , our neighbour and selves . we christians have these things as plainly declared from heaven to us , and as often repeated and inculcated , as if there were no other way to come to the knowledge of them but that of revelation . so that ( as hath been shewn in the free discourse , pag. 88. ) what the heathens took pains for , and by the exercise of their reason learnt , we have set before our eyes , and need but read it in order to our knowledge of it . it is true , for our satisfaction whether the holy scriptures are divinely inspired , and have god for their author , it is necessary that we employ our reason , except we can be contented to be of so very hasty and easie a belief as to give credit to things , and those of greatest concernment too , we know not why ; or to pin our faith on our fore-fathers sleeves ; and so to have no better bottome for our belief of the bible , than the turks have for theirs of the alcoran . but although it is necessary that we should exercise here our discursive faculty , if we will believe as becomes creatures indued with reason , yet this is no tedious task , nor such as we need much belabour our brains about . an unprejudiced person will soon be abundantly satisfied concerning the scripture's divine authority , when he doth but consider how it is confirmed , and how worthy the doctrine contained in it is of him whose name it bears . now , i say , this little pains being taken for the establishment of our faith in the holy scripture , we cannot but be at the first sight assured of the truth of the contents of it . for no man in his wits can in the least question the veracity of him , whom even natural light assures us can be no other than truth it self . secondly , those good principles that the heathens by the greatest improvement of their reason could at best conclude but very probable , are made undoubtedly certain to us christians by revelation ; as , first , that of the immortality of our souls . the vulgar sort of heathens who were apt to believe any thing that was by tradition handed down to them , ( 't is confessed ) did not seem to doubt of the truth of this doctrine , but to take it for granted ; which ( no question ) is also to be imputed to the special providence of god , and not merely to their credulity . but the more learned and sagacious , that would not easily be imposed on , nor believe any farther than they saw cause , though by arguments drawn from the notions they had truly conceived of the nature of humane souls they have diverse of them undertaken to prove them immortal ; yet could their arguments raise the best of them no higher than a great opinion of their immortality ▪ cato read plato of the immortality of the soul , as he lay bleeding to death , with great delight ; but that argues not that he had any more than great hopes of the truth of it . socrates did so believe it , that he parted with this life in expectation of another ; but yet he plainly and ingenuously confessed to his friends , that it was not certain . cicero , that sometimes expresseth great confidence concerning the truth of it , doth for the most part speak so of it , that any one may see that he thought the doctrine no better than probable . he discourseth of it in his book de senectute as that which he rather could not endure to think might be false , than as that which he had no doubt of the truth of . and after he had there instanced in several arguments which he thought had weight in them for the proof thereof , and expressed a longing to see his ancestors , and the brave men he had once known , and which he had heard of , read and written of , he thus concludes that whole discourse , if i erre in believing the souls immortality , i erre willingly ; neither so long as i live will i suffer this errour which so much delights me , to be wrested from me . but if when i am dead , i shall be void of all sense , as certain little philosophers think , i do not fear to have this errour of mine laught at by dead philosophers . but now the gospel hath given us the highest assurance possible of the truth of this doctrine ; life and immortality are said to be brought to light by it : he who declared himself to be the son of god with power , gave men a sensible demonstration of it in his own person , by his resurrection from the dead , and ascention into heaven : and both by himself , and his apostles ( who were also indued with a power of working the greatest of miracles for the confirmation of the truth of what they said ) did very frequently , and most plainly preach it . secondly , the doctrine of rewards and punishments in the life to come ( which is for substance the same with the former ) according to our behaviour in this life , the learned heathens did generally declare their belief of ; which they grounded upon the justice , holiness and goodness of the divine nature . they considered that good men were often exercised with great calamities , and that bad men very frequently were greatly prosperous , and abounded with all earthly felicities : and therefore thought it very reasonable to believe that god would in another life shew his hatred of sin , and love of goodness , by making a plain discrimination between the conditions of vertuous and wicked persons , by punishing these , and rewarding those without exception . but this , though it was , in their opinion , a very probable argument , yet they looked not on it as that which amounted to a demonstration . for they could not but be aware , that that doctrine which was so generally received by them , viz. that vertue is in all conditions a reward , and vice a punishment to it self , did very much blunt the edge of it : and that other very harsh one , that all things besides vertue and vice are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither good nor evil , did render it ( as the perfect stoicks did seem too well to understand ) too too insignificant . but i must confess that hierocles , who ( as hath been said ) did not admit that notion , but in a very qualified sence , saith of those that think their souls mortal ( and consequently that vertue will hereafter have no reward ) that when they dispute in the behalf of vertue , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they rather talk wittily , than truly and in good earnest . the excellent socrutes himself , when he was going to drink off the fatal drug , thus said to those that were then present with him , i am now going to end my days , whereas your lives will be prolonged ; but whether you or i upon this account are the more happy , is known to none but god only : intimating that he did not look upon it as absolutely certain that he should have any reward in another world , for doing so heroically vertuous an act , as chusing martyrdom for the doctrine of the unity of the godhead . but now , what is more frequently or clearly declared in the gospel , than that there will be rewards and punishments in the world to come sutable to mens actions in this world ? than , that christ will come a second time to judge the world in righteousness , and that all must appear before his iudgment-seat , to receive according to what they have done , whether it be good , or whether it be evil , 2 cor. 5. 10. thirdly , that mens sins shall be forgiven upon true repentance , from the consideration of the goodness and mercy of god , the heathens were likewise perswaded , or rather hoped : but we christians have the strongest assurance imaginable given us of it , by the most solemn and often reiterated promises of god himself ; and not onely that some or most , but also that all without exception , and the most heinous impieties upon condition of their being sincerely forsaken , shall in and through christ be freely forgiven to those that have been guilty of them . fourthly , the doctrine of god's readiness to assist men by his special grace in their endeavours after vertue , could be no more , at the best , than probable in the judgement of the heathens : but we have in the gospel the most express promises thereof made to us , for our infinitely great encouragement . tully in his book de naturâ deorum saith , that their city rome , and greece had brought forth many singular men , of which it is to be believed none arrived to such a height nisi deo juvante , but by the help of god. and after he tells us , that nemo vir magnus sine aliquo afflatu divino unquam fuit , no excellent man was ever made so but by some divine afflation . and pythagoras in his golden verses exhorts men to pray unto god for assistance in doing what becomes them . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and hierocles ( with whom i confess my self so enamoured , that i can scarcely ever forbear to present my reader with his excellent sayings , when there is occasion ) he , i say , upon this clause of pythagoras , hath a discourse , concerning the necessity , of our endeavours after vertue on the one hand , and of the divine blessing to make them successful on the other , which i have often admired . and even seneca himself , very unlike a stoick , saith , bonus vir sine deo nemo est , &c. no man can be made good without god , for can any one raise up himself without his help ? but none of these could have the least assurance , that god would not deny his special assistance to any that seriously seek after it , especially since men have brought themselves into a state of imbecillity and great impotence through their own default . but this , i say , the gospel gives all men very serious offers of , and assures them if they be not wanting to themselves , they shall obtain . hence our saviour saith , ask , and it shall be given unto you : seek and you shall find : knock , and it shall be opened unto you . for every one that asketh , receiveth ; and he that seeketh , findeth ; and to him that knocketh , it shall be opened . if a son shall ask bread of any that is a father , will he give him a stone ? or if he ask a fish , will he for a fish give him a serpent ? or if he ask an egge , will he offer him a scorpion ? if ye then being evil , know how to give good gifts unto your children ; how much more shall your heavenly father give the holy spirit unto them that ask him , luke 11. 9 , &c. and the same thing is told us by s. iames in these words chap. 1. 5. if any of you lack wisdom , let him ask it of god , that giveth to all men liberally , and upbraideth not , and it shall be given him . antoninus the philosopher puts men upon praying for a good mind above all things , but all the encouragement he could give was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and see what will come of it . thirdly , we have other doctrines made known to us by the gospel , which no man could ever without divine revelation in the least have dream'd of . as , first , that god hath made miserable sinners the objects of such transcendent kindness , as to give them his onely-begotten son. and there are these five doctrines implied in this , which are each of them very strong motives and incentives to holiness , viz. 1. that god almighty hath made such account of us , and so concerned himself for our recovery out of that most wretched condition we had by sinning against him plunged our selves into , as to send his own son from heaven to us to shew us on what terms we may be recovered , and also in his name even to pray and beseech us to comply with them . that he should send no meaner a person than one who was the brightness of his glory , and the express image of his person , by whom also he made the world , upon this errand , is such a motive to holiness as one would think no sinner could be able to stand out against . that god should send an embassadour from heaven to us to assure us that he is reconcileable , and bears us good-will , notwithstanding our high provocations of him , and to lay before us all the parts of that holiness which is necessary to restore our natures to his own likeness , and so to make us capable of enjoying blessedness ; and most pathetically moreover to entreat us to do what lieth in us to put them in practice , that so it may be to eternity well with us ; and that this embassadour should be such a one also as we now said , never was there so marvelous an expression of the divine love ; and therefore one would even conclude it perfectly irresistible by all persons that have not extirpated out of their natures all ingenuity . 2. that this son of god conversed upon equal terms with men , and was incarnate for their sakes . great is the mystery of godliness , god manifested in the flesh. that he should become the son of man , submit to be born of a woman , is a demonstration that god is so far from having cast off humane nature , that ( as much as it is depraved ) he beareth a very wonderful good-will still to it , and hath a real desire to readvance and dignifie it : even this simply considered and without joyning with it the consideration of the design of it , might make us conclude this ; seeing that christ's taking our nature is the bringing of it so near to the divine , as to lodge it therewith in one and the self-same person . and therefore , besides the motive to holiness drawn from god's infinite love therein expressed , this doctrine containeth another very powerful one , viz. that it must needs be a most notoriously vile thing to dishonour our nature by sin and wickedness , and far more so than it was before the incarnation of jesus christ ; in that it may now by the means thereof be properly said , that it is in his person advanced above even the nature of angels ; for him who is invested with it do they themselves worship . and how can any christian while he considereth this , be able to forbear thus to reason with himself ? shall i by harbouring filthy lusts debase that nature in my own person , which god hath to such an infinite height exalted in his son's ? god forbid . what an additional motive is this , to do as pythagoras advised his scholars , in these words , above all things revere and stand in awe of thy self . do nothing that is disbecoming and unworthy of so excellent a nature , as thine is . 3. that this son of god taught men their duty by his own example , and did himself perform among them what he required of them . now that he should tread before us every step of that way , which he he hath told us leadeth to eternal happiness , and commend those duties which are most ungrateful to our corrupt inclinations , by his own practice ; our having so brave an example is no small encouragement to a chearful performance of all that is commanded . for how honourable a thing must it needs be to imitate the onely begotten son of god , nay and one who is likewise god himself ? how glorious to follow such a pattern ? those which have any thing in their souls of true generosity , cannot but find themselves by the consideration hereof , not a little provoked to abandon all sin , and to set themselves very heartily to the performance of whatsoever duties are imposed upon them . and as for those which we are so apt to look upon as unworthy of us , and too low for us ( such as meek putting up of affronts , and condescending to the meanest offices for the serving of our brethren ) how can his spirit be too lofty for them , that considers christ's was not . now these are all such motives and helps to holiness , the like to which none but those who have the gospel , ever had . 4. that this son of god was an expiaatory sacrifice for us . we have already shewn what cogent arguments to all holy obedience are herein contained . 5. that this son of god being raised from the dead , and ascended into heaven is our high priest there , and ever lives ( as the author to the * hebrews saith ) to make intercession with his father for us . the heathens , it is confessed , had a notion of daemons negotiating the affairs of men with the supreme god ; but they could never have imagined in the least that they should be so highly privileged , as to have one who is the begotten son of this god , and infinitely above all persons dear to him , for their perpetual mediator and intercessor . i need not say what an encouragement this is to an holy life . and as the doctrine of god's giving his son , which containeth the five forementioned particulars , is such as the highest improvement of reason could never have caused any thing like it to have entered our thoughts , or that is comparable thereunto for the effectual provoking of men to the pursuance of all holiness of heart and life , so secondly , the doctrine of his sending the holy ghost , to move and excite us to our duty , and to assist , chear , and comfort us in the performance of it , may go along with it . how could it have once been thought , without divine revelation , that a person indued with the divine nature , and infinite power and goodness should take it upon him as his office and peculiar province to assist mens weakness in the prosecution of vertue ? but this doth the gospel assure us of ; as also that those which do not resist and repel his good motions shall be sure to have alwaies the superintendency of this blessed spirit , and that he will never forsake them , but abide with them for ever , and carry them from one degree of grace to another , till at length it is consummate and made perfect in glory . and to this i adde thirdly , the doctrine of our union with christ through this spirit : which union ( to speak in the words of the learned dr. patrick in his mensa mystica ) is not only such a moral one as is between husband and wife , which is made by love ; or between king and subjects , which is made by laws ; but such a natural union as is between head and members , the vine and branches which is made by one spirit or life dwelling in the whole . the apostle saith 1 cor. 12. 12 , 13. as the body is one and hath many members ; and also the members of that one body , being many , are one body , so also is christ ; for by one spirit are we all baptized into one body . now see what use the apostle makes of both these 1 cor. 6. 15 , 19 , 20. know you not that your bodies are the members of christ ? shall i then take the members of christ , and make them the members of an harlot ? god forbid . and then he thus proceeds in the 19 and 20 verses , what , know you not that your body is the temple of the holy ghost , which is in you , which ye have of god , and ye are not your own , but ye are bought with a price : therefore glorifie god in ▪ your body and in your spirit , which are god's . what helps and incitements we have to the perfecting of holiness in the fear of god , from these two doctrines , is inexpressible . lastly , the doctrine of the unconceivably great reward , that shall be conserred upon all good and holy persons , which the gospel hath revealed , is such as could not possibly by the mere help of natural light enter into the thoughts of those that were strangers to it . we are therein assured not only of another life , and that good men shall therein be rewarded , but likewise that the reward that shall be conferred upon them , shall be no less than an hyperbolically hyperbolical weight of glory : as are the words of s. paul 2 cor. 4. 1●… . those that overcome , are promised that they shall sit with christ on his throne , even as he overcame and is set down with his father on his throne , rev. 3. 21. in short , the happiness that our saviour will reward all his faithful disciples with , is so expressed , as that we are assured it is inexpressible , and likewise far exceeding the short reach of our present conceptions : of which their souls are not only to partake , but their bodies also , they being to be made ( as vile as they are in this state ) like the glorious body of jesus christ , and though sown in corruption and dishonour to be raised in ●…lory , 1 cor. 15. now though , as we said , the learned heathens did many of them by the exercise of their reason make it probable to themselves that their souls were immortal , and that in another world vertuous persons shall be richly rewarded ; yet no reasoning of theirs could ever enable them so much as to conjecture that this reward shall be such an immensely great one , as that the gospel assures us of : there being an infinite disproportion betwixt the best services that the most vertuous persons are in a possibility of performing , and such a reward as this is : and it being also impossible that so great a felicity as that of the soul only , should be a necessary and natural result from the highest degrees of holiness that are attainable in this low and imperfect state . but yet it is too well known to be concealed that the pythagoraeans and platonists do speak very great things of the happiness of heaven ; and those of them that discourse intelligibly concerning it , do give in the general the gospel-notion of it . i have found simplicius somewhere in his comment on epictetus calling it an eternal rest with god. and the pythagoraean verses conclude with these two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when from this body thou' rt set free , thou shalt mount up toth ' sky : and an immortal god shalt be , nor any more shalt die . where by [ thou shalt be an immortal god ] the commentator hierocles understands , thou shalt be like to the immortal gods , and by them he meaneth , as appears by his comment upon the first verse , those excellent spirits that are immediately subordinate to their maker the supreme god , and the god of gods , as he calls him ; by which he seemeth to understand the same with those called in the scripture arch-angels ; for i find that he gives the name angels to an order next below them . so that , according to him , it was the pythagoraean doctrine , that good men shall , when they go to heaven , be made in state and condition like to those that are likest to god almighty . but how they should learn this by mere natural light , is unimaginable . that which is most probably conjectured is , that they received these with several other notions from the antient traditions of the hebrews . but as for their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the splendid body , and spiritual vehicle they talk of , they mean not that glorious coelestial body , which the apostle tells us this terrestial one shall be changed into , but , a thin subtile body , which they say the soul even while it is in this gross one is immediately inclosed in : and which being in this life well purified from the pollution it hath contracted from its case of flesh , the soul taking its flight from thence with it , enjoyeth its happiness in it . but , i say , the change of this vile into a glorious body they were perfectly strangers to . now what an unspeakable encouragement to holiness is the happiness which the gospel proposeth to us , and gives us assurance of also , that the now mentioned or any of the philosophers could never by the best improvement of their intellectuals have conceived to be so much as likely to be attainable by mankind ? and who would still serve their filthy lusts , and in so doing be the vilest of slaves here , that looks to reign with the king of the world for ever hereafter ? he that hath this hope in him , saith s. iohn , purisieth himself even as he is pure . 1 iohn 3. 3. and what hath been spoken of the greatness of the reward which is promised in the gospel to obedient persons , may be said also of the punishment it threateneth to the disobedient . it would make ( one would think ) even an heart of oak , and the most hardened sinner to tremble and shake at the reading of those expressions it is set forth by . some of the philosophers do speak very dreadful things concerning the condition of wicked men in the other world ; but they fall extremely short of what the gospel hath declared . but i confess a discourse on this head will not very properly come in here . for mere reason might make it exceedingly probable that so highly aggravated sins as those which are committed against the gospel are , shall be punish'd as severely , if impenitently persisted in , as is declared by our saviour and his apostles they shall be . but however it is no small awakening to us christians , that we have such an undoubted assurance from god himself , what we must expect , if we will not be prevailed upon by all the means afforded us for our reformation , but shall notwithstanding them persevere in the neglect of known duties , and in the allowance of known wickedness . chap. xv. that the gospel containeth incomparably greater helps for the effecting of the design of making men inwardly righteous and truly holy , than god's most peculiar people , the israelites , were favoured with . where it is shewed . 1. that the gospel is infinitely more effectual for this purpose than the mosaical law was . 2. and that upon no other accounts the jewes were in circumstances for the obtaining of a thorow reformation of life and purification of nature , comparable to those our saviour hath blessed his disciples with . in the second place , it is the clearest case that the gospel of our saviour containeth incomparably greater helps and advantages for the effecting of the great work of making men really righteous and truly holy , than god's most peculiar people , the israelites , whom he knew and favoured above all the nations of the earth , were partakers of . first , nothing is plainer than that the gospel is infinitely more effectual for this purpose , than the mosaical law was . for indeed that was directly designed only to restrain those that were under the obligation of it from the more notorious sins . it was added ( saith the apostle ) because of transgression , till the seed should come &c. gal. 3. 19. iustin martyr saith particularly of the sacrifices , that the end of them was to keep the jews from worshipping idols , which trypho also , though a jew that greatly gloried in the law , acknowledged . they were an extremely carnal and vain people , exceedingly prone to be bewitched with the superstitions of the gentiles ; god gave them therefore a pompous way of worship that might gratifie their childish humour , and so keep them from being drawn away with the vanities of the heathens among whom they dwelt : and he gave them , withall , such precepts inforced with threatnings of most severe and present punishments , as might by main force hold them in from those vile disorders , immoralities and exorbitances that had then overspread the face of the woefully depraved & corrupted world . it is certain that the law of moses , strictly so called , did properly tend to make them no more than externally righteous ; and whosoever was so , and did those works it enjoined ( which they might do by their own natural strength ) was esteemed according to that law and dealt with as just and blameless ; and had a right to the immunities and privileges therein promised . but much less was it accompanied with grace to indue the observers of it with an inward principle of holiness .. and the apostle s. paul expresseth this as the great difference between that law and the gospel , in calling this the spirit , and that the letter , as he several times doth . not that god , who was ever of an infinitely benign nature , and love it self ( as s. iohn describes him ) was wanting with his grace to well-minded men under the old-testament ; or that the jews were all destitute of an inward principle of holiness ; nothing less : but the law which moses was peculiarly the promulger of , did not contain any promises of grace , nor did the obligation thereof extend any farther than to the outward man. but there ran ( as i may so express my self ) a vein of gospel all along with this law , which was contained in the covenant made with abraham and his seed , by virtue of which the good men among the jews expected justification and eternal salvation , and performed the substance of those duties which the new testament requireth , and which were both by moses and the prophets , at certain times , and upon several occasions urged upon them . but as for this law of moses considered according to its natural meaning , it is called a law of a carnal commandment , heb. 7. 16. and the services it imposed , weak and beggerly elements , gal. 4. 9. and a law which made no man perfect , heb. 7. 19. its promises therefore were only temporal ; upon which account the author to the hebrews saith , that the gospel is established on better promises . nor was justification before god obtainable by it , as s. paul frequently sheweth ; and therefore did account the righteousness of it very mean and vile in comparison of that which the gospel indued men with . no man could be acquitted by the severest observance of this law from any other than civil punishments , nor were its sacrifices able to make the offerers perfect as pertaining to the conscience , heb. 9. 9. and though it be true ( as mr. chillingworth observeth in his sermon on gal. 5. 5. ) that the legal sacrifices were very apt and commodious to shadow forth the oblation and satisfaction of christ ; yet this use of them was so mystical and reserved , so impossible to be collected out of the letter of the law ; that without a special revelation from god , the eyes of the israelites were too weak to serve them to pierce through those dark clouds and shadows , and to carry their observation to the substance . so that ( proceeds he ) i conceive those sacrifices of the law in this respect are a great deal more beneficial to us christians : for there is a great difference between sacraments and types : types are onely useful after the antitype is discovered , for the confirmation of their faith that follow . as for example , abraham ' s offering of isaac by faith did lively represent the real oblation of christ ; but in that respect was of little or no use till christ was indeed crucified ; it being impossible to make that history a groundwork of their faith in christ. the like may be said of the legal sacrifices . and for a clear understanding of the direct use of this law , i refer the reader to that sermon : where it is fully , and ( in my opinion ) as judiciously discoursed as i have ever elsewhere met with it . secondly , nor were these special favourites of heaven upon any other accounts in circumstances for the obtaining of a thorow reformation of life , renovation and purification of nature , comparable to those which our saviour hath blessed his disciples with . for though they had ( as we said ) for the substance the same spiritual precepts which are enjoyned in the gospel over and above the mosaical law ; yet these were inforced by no express promises of eternal happiness , or threatnings of eternal misery : nor was so much as a life to come otherwise than by tradition , or by certam ambiguous expressions ( for the most part ) of their inspired men , or by such sayings as onely implyed it , and from which it might be rationally concluded , discovered to them : as for instance , in that place particularly , where god by his representative , an angel , declared himself to his servant moses to be the god of abraham , the god of isaac , and the god of iacob ; from whence our saviour inferred that doctrine for this reason , that god is not the god of the dead , but of the living . and that the notices they had hereof were not very plain and clear , is apparent , in that there was a sect among them , viz. the sadduces , that professed to disbelieve it ; and yet , notwithstanding , were continued in the body , and enjoyed the privileges of the jewish church . but that one forecited assertion of the apostle , 2 tim. 1. 10. putteth this out of all question , viz. that christ hath brought life and immortality to light through the gospel . from whence we may assuredly gather thus much at least , viz. that in the gospel is manifestly revealed life and immortality which was never before made known so certainly . i adde moreover that the israelites were required to keep at such a distance from all other nations , that they could not but be by that means greatly inclined to morosity , self-conceitedness , and contempt of their fellow-creatures : and were ever and anon employed in such services as naturally tended , through the weakness of their natures , to make their spirits too angry and fierce , not to say cruel . as for instance , that of destroying god's and their enemies , and sometimes their innocent children too , and the cattle that belonged to them . and several connivances and indulgences they had ( as in the cases of divorce and polygamy and revenge ) which did not a little conduce to the gratifying of sensuality , and the animal life in them : all which are taken away by our saviour christ. these things with diverse others , made it in an ordinary way impossible for those people to arrive at that height of vertue and true goodness , that the gospel designeth to raise us to . and though we find some of them very highly commended for their great sanctity ; we are to understand those encomiums for the most part , at least , with a reference to the dispensation under which they were ; and as implying a consideration of the circumstances they were in , and the means they enjoyed . and thus have we shewed what a most admirably effectual course our blessed saviour hath taken to purifie us from all filthiness both of the flesh and spirit , and to make us in all respects righteous and holy : and how much the christian dispensation excelleth others as to its aptness for this purpose . and from what hath been said we may safely conclude , that neither the world , nor any part of it was ever favored by god with means for the accomplishment of this work , comparable to those which are contained in the christian religion . so that , well might s. paul call the gospel of christ the power of god to salvation , that is , both from misery and the cause of it . well may the weapons of the christian warfare be said not to be carnal and weak , but mighty through god , to the pulling down of strong holds , and casting down imaginations and every high thing that exalteth it self against the knowledge of god , and bringing into captivity every thought to the obedience of christ. great reason had clemens alexandrinus to call our saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the instructer and school-master of humane nature ; and to say ( as he doth in the following words , ) that he hath endeavoured to save us by using with all his might , all the instruments of wisdom , or all wise courses , and draws us back by many bridles from gratifying unreasonable appetites . and iustin martyr , speaking of the gospel , had cause pathetically to break out as he did , in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c o thou expeller and chaser away of evil affections ! o thou extinguisher of burning lusts ! this is that which makes us not poets or philosophers or excellent orators , but of poor mortal men makes us like so many immortal gods , and translateth us from this low earth to those regions that are above olympus . and well , again , might the same good father , having throughly acquainted himself with the stoick and platonick philosophy , ( by which latter he thought himself to have gained much wisdom ) and at last by the advice of an old man a stranger , having studied the gospel , thus express himself , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. i found this alone to be the safe and profitable philosophy , and thus and by this means became i a philosopher . symplicius faith thus of epictetus his enchiridion , that it hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so much of powerfulness and pungency , that those which are not perfectly dead , must needs come to understand thereby their own affections , and be effectually excited to the rectifying of them . could he give such a character as this of that little book of his brotherheathen ; what can be invented by us high enough for the gospel ? that , as very fine a thing as it is , being most apparently extremely weak and insufficient for the purpose upon the account of which he praiseth it , if compared with this blessed book . chap. xvi . an objection against the wonderful efficacy of the christian religion for the purpose of making men holy , taken from the very little success it hath herein , together with the prodigious wickedness of christendom . an answer given to it in three particulars , viz. 1. that how ill soever its success is , it is evident from the foregoing discourse that it is not to be imputed to any weakness or inefficacy in that religion . the true causes thereof assigned . 2. that it is to be expected that those should be the worse for the gospel , that will not be bettered by it . 3. that there was a time when the gospel's success was greatly answerable to what hath been said of its efficacy . and that the primitive christians were people of most unblameable and holy lives . the gnostiques improperly called christians in any sense . the primitive christians proved to be men of excellent lives , by the testimonies of fathers contained in their apologies for them to their enemies ; and by the acknowledgments of their enemies themselves . an account given in particular of their meek & submissive temper , out of tertullian . the admirable story of the thebaean legion . if it be now objected against what we have said of the admirable efficacy of the christian religion for the purpose of making men holy , that there is but very little sign of it in the lives of those that profess to believe it : for who are more woefully lost as to all true goodness , who are more deeply sunk into sensuality and brutishness , than are the generality of christians ? nay among what sort of men are all manner of abominable wickednesses and villanies to be found so rife , as among them ? upon which account the name of christian stinks in the nostrils of the very jews , turks and pagans . beastly intemperance and uncleannesses of all sorts , the most sordid covetousness , wretched injustice , oppressions , and cruelties ; the most devilish malice , envy and pride ; the deadliest animosities , the most outragious feuds , dissensions and rebellions ; the plainest and grossest idolatry , highest blasphemies and most horrid impieties of all kinds are in no part of the world more observable than they are in christendom ; nor most of them any where so observable . and even in those places where the gospel is most truly and powerfully preached , and particularly in this our nation , there is but little more to be taken notice of in the far greater number , than the name of christian ; nor any more of religion , than insignificant complementings of god , and a mere bodily worship of him . but what abominable vice is there , that doth not here abound ? nay where doth the highest and most daring of impieties , viz. atheism it self , so boldly shew its head as it doth here ? and as for those among us that make the greatest pretences to christianity , besides a higher profession , a more frequent attendance on ordinances , and a mighty zeal for certain fruitless opinions they have taken up , and little trifles which signifie nothing to the bettering of their souls & carrying on that which we have shewed is the design of christianity ; there is little to be observed in very many , if not most , of them , whereby they may be distinguished from other people . but as for the sins of covetousness , pride & contempt of others , disobedience to authority , sedition , unpeaceableness , wrath & fierceness against those that differ in opinion from them , censoriousness & uncharitableness ; it is too obvious how much the greater part of the sects we are divided into are guilty of most , if not all of them . and that which is really the power of godliness doth appear in the conversations of but very few . god knows , the wickedness of those that enjoy and profess to believe the gospel , is an extremely fertile and copious theme to dilate upon ; and is fitter to be the subject of a great volume ( if any one can perswade himself so far to rake into such a noisome dunghil , as sure none can except enemies to christianity ) than to be discoursed by the bie , as it is here . nor can there be an easier task undertaken than to shew , that not a few mere heathens have behaved themselves incomparably better towards god , their neighbour , and themselves , than do the generality of those that are called christians . nay i fear it would not be over-difficult to make it appear , that the generality of those that never heard the gospel , do behave themselves in several respects better than they do . but i have no list to entertain my self or reader with such an unpleasant and dismally melancholy argument , but will betake my self to answer the sad objection which is from thence taken against the truth of our last discourse . 1. and , in the first place , let the gospel have never so little success in promoting what is designed by it ; whoever considers it , and what hath been said concerning it , cannot but acknowledge that it is in it self as fit as any thing that can be imagined for the purpose of throughlyreforming the lives , and purifying the natures of mankind : and also incomparably more fit than any other course that hath ever been taken , or can be thought of . so that we may certainly conclude , that the depravedness of christendom is not to be ascribed to the inefficacy of the gospel , but to other causes ; namely , mens gross unbelief of the truth of it , as much as they profess faith in it : their inexcusable neglect of considering the infinitely-powerful motives to a holy life contained in it ; & of using the means conducing thereunto prescribed by it . and these are inseparable concomitants , and most effectual promoters of each other . every mans inconsideration is proportionable to his incredulity , and his incredulity to his inconsideration : and how much of carelessness is visible in mens lives , so much of unbelief doth possess their hearts ; and so on the contrary . upon which account to believe and to be obedient and not to believe and to be disobedient , are synonymous phrases and of the same signification in the new and likewise in the old testament . now it is a true saying of somebodie 's , contumaciae nullum posuit remedium deus , god hath provided no remedy ( that is , no ordinary one ) against wilfulness . and though the gospel hath such a tendency as hath been shewn , to work the most excellent effects in men , yet it doth not operate as charmes do , nor will it have success upon any without their own concurrence and co-operation with it . the excellent rules of life laid down in the gospel must necessarily signifie nothing to those that only hear or read them , but will not mind them . its promises or threatnings can be exciting to none that will not believe and consider them : nor can the arguments it affordeth to provoke to assent , be convincing to any but those that impartially weigh them ; its helps and assistances will do no good , where they are totally neglected . and though there be preventing as well as assisting grace going along with the gospel , for the effectual prevailing on mens wills to use their utmost endeavour to subdue their lusts , and to acquire vertuous habits ; yet this grace is not such as that there is no possibility of refusing or quenching it . nor is it fit it should , seeing mankind is indued with a principle of freedom , and that this principle is as essential as any other to the humane nature . i will add , that this is one immediate cause of the unsuccessfulness of the gospel , to which it is very much to be attributed ; namely , mens strange and unaccountable mistaking the design of it . multitudes of those that profess christianity are so grosly inconsiderate , not to say worse , as to conceive no better of it than as a science and a matter of speculation : and take themselves ( though against the clearest evidences of the contrary imaginable ) for true and genuine christians , either because they have a general belief of the truth of the christian religion , and profess themselves the disciples of christ jesus in contradistinction from iews , mahometans and pagans ; and in and through him alone expect salvation : or because they have so far acquainted themselves with the doctrine of the gospel , as to be able to talk and dispute , and to make themselves pass for knowing people : or because they have joyned themselves to that party of christians which they presume are of the purest and most reformed model , and are zealous sticklers for their peculiar forms and discriminating sentiments ; and as stiff opposers of all other that are contrary to them . now the gospel must necessarily be as ineffectual to the rectifying of such mens minds , and reformation of their manners , while they have so wretchedly too low an opinion of its design , as if it really had no better : and so long as they take it for granted that its main intention is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make them orthodox , not vertuous , it cannot be thought that they should be ever the more holy , nay 't is a thousand to one but they will be in one kind or other the more unholy for their christianity . and lastly , there are several untoward opinions very unhappily instilled into professors of christianity , which render the truths of the gospel they retain a belief of , insignificant and unsuccessful as to the bettering either of their hearts or lives , as infinitely apt and of as mighty efficacy as they are in themselves for those great purposes . 2. secondly , whereas it was said also , that the generality of heathens live in diverse respects better lives , than do multitudes , and even the generality , of those that profess christianity ; it is so far from being difficult to give a satisfactory account how this may be without disparaging our excellent religion ; that it is to be expected that those people should be even much the worse for it , that refuse to be bettered by it . it is an old maxime , that corruptio optimi est pessima : the best things being spoiled do prove to be the very worst : and according to this , nothing less is to be looked for , than that degenerated christians should be the vilest of all persons . and it is also certain , that the best things , when abused , do ordinarily serve to the worst purposes ; of which there may be given innumerable instances . and so it is , in this present case . s. paul told the corinthians , that he and the other apostles were a savour of death unto death , as well as of life unto life . and our saviour gave the pharisees to understand , that for judgement he was come into the world ; that those that see not , might see ; and that those that see , might be made blind : that is , that it would be a certain consequent of his coming , not onely that poor ignorant creatures should be turned from darkness to light , but also that those which have the light , and shut their eyes against it , should be judicially blinded . and the forementioned apostle , in the first chapter of his epistle to the romans , saith of those that held the truth in unrighteousness , that would not suffer it to have any good effect upon them through their close adhering to their filthy lusts , that god gave them up to the most unnatural villainies , permitted them to commit them by withholding all restraints from them ; and likewise gave them over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a reprobate mind . so that , from the just judgment of god it is , i say , to be expected that depraved christians should be the most wicked of all people : and therefore it is so far from being matter of wonder , that those that will not be converted by the gospel , should be so many of them very horribly prophane ; that it is rather so , that all those which , having for any considerable time lived under the preaching of it , continue disobedient to it , should not be such . in the purest ages of the church , were degenerated christians made in this kind most fearful examples of the divine vengeance : and so utterly forsaken of god , that they became , ( if we may believe irenaeus , tertullian , and others of the antient fathers ) not one whit better than incarnate devils . nor were there to be found in the whole world in those days , and but rarely since , such abominable and most execrable caytiffs as they were . i have sometimes admired that humane nature should be capable of such a monstrous depravation , as several stories recorded of them do bespeak them to have contracted : but , 3. thirdly , if we must needs judge of the efficacy of the gospel for the making men holy , by its success herein ; let us cast our eyes back upon the first ages of christianity , and then we shall find it an easie matter to satisfie our selves concerning it , though we should understand no more of christianity , than the effects it produced in those days . for though there were then a sort of people that sometimes called themselves christians , that were ( as was now said ) the most desperately wicked creatures that ever the earth bare ; yet these were esteemed by all others that were known by that name as no whit more of their number , than the pagans and iews that defied christ. and their religion was a motly thing that consisted of christianity , iudaism and paganism all blended together ; and therefore in regard of their mere profession they could be no more truly called christians than iews or pagans . or rather ( to speak properly ) they were of no religion at all , but would sometimes comply with the iews , and at other times with the heathens , and joyned readily with both in persecuting the christians : and , in short , the samaritans might with less impropriety be called iews , than these gnostiques , christians . 't is also confessed that the orthodox christians were calumniated by the heathens as flat atheists , but their only pretence for so doing was their refusing to worship their false gods. and they likewise accused them of the beastliest and most horrid practices ; but it is sufficiently evident that they were beholden to the gnostiques for those accusations ; who , being accounted christians , did by their being notoriously guilty of them give occasion to the enemies of christianity to reproach all the professors of it as most silthy and impure creatures . i know it is commonly said , that those calumnies proceeded purely from the heathens malicious invention , but it is apparent that those vile hereticks gave occasion to them . but that the christians were so far from being guilty of such monstrous crimes , that they did lead most inoffensive and good lives , doth abundantly appear by the apologies that diverse of the fathers made to the heathen emperors and people in their behalf . iustin martyr in his apology to antoninus pius hath this saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. it is our interest that all persons should make a narrow inquisition into our lives and doctrine , and to expose them to the view of every one . and he afterwards tells that emperor , that his people had nothing to lay to their charge truly , but their bare name , christians . and again , that they which in times past took pleasure in unclean practices , do live now ( that they are become converts to christianity ) pure and chast lives : they which used magical arts , do now consecrate and devote themselves to the eternal and good god : they which preferred the incomes of their money and possessions before all things else , do now cast them into the common stock ; and communicate them to any that stand in need : they which once hated each other , and mutually engaged in bloody battles , and ( according to the custom ) would not keep a common fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with those that were not of the same tribe , now live lovingly and familiarly together with them ; that now they pray for their very enemies ; and those which persecute them with unjust hatred they endeavour to win to them by perswasions , that they also , living according to the honest precepts of christ , may have the same hope , and gain the same reward with themselves from the great governour and lord of the world . athenagoras in his apology , saith thus to the emperors aurelius antoninus ; and aurelius commodus ; as very gracious and benign as you are to all others , you have no care of us who are called christians ; for ye suffer us who commit no evil , nay , who ( as shall hereafter appear ) do behave our selves of all men most piously and justly both towards god and your government , to be vexed , to be put to flight from place to place , and to be violently dealt with . and then he adds some lines after ; if any of you can convict us of any great or small crime , we are ready to bear the most severe punishment , that can be inflicted upon us . and speaking of the calumnies that some had fastened upon them , he saith ; if you can find that these things are true , spare no age , no sex ; but utterly root us up and destroy us with our wives and children , if you can prove that any of us live like to beasts &c. and there is very much to the same purpose in tertullian's apology : where he tels the roman governours , that they dealt otherwise with the christians , than with any other whom they accounted malefactors ; for whereas they tortured others to make them confess the faults they were accused of , they tortured these to make them deny themselves to be christians : and that having no crime besides to lay to their charge which carried the least shew of truth , their professing themselves to be no christians would at at any time procure for them their absolution . and to this objection , that there are some christians that do excedere à regula disciplnae , depart from the rules of their religion , and live disorderly ; here turneth this answer , desinunt tamen christiani haberi penes nos , but those that do so , are no longer by us accounted christians . and by the way , let me recite rigaltius his short note upon this passage , at perseverant hodiè in nomine et numero christianorum , qui vitam omnem vivunt antichristi ; but those now adays do retain the name and society of christians , which live altogether antichristian lives . and ( proceeds he ) tolle publicanos &c. take away publicans and a wretched rabble which he musters together , et frigebunt hodiernorum ecclesiae christianorum , and our present christian churches will be lamentably weak , small and insignificant things . from these few citations out of the apologies of the forementioned fathers , to which may be added abundance more of the same nature both out of them and others , we may judge what rare success the gospel had in the first ages , and what a vast difference there is between the christians of those , and of these daies ; that is , between the christians that were under persecution , and those that since have lived in ease and prosperity . when the christian religion came to be the religion of nations , and to be owned and encouraged by emperors and rulers , then was the whole vast roman empire quickly perswaded to march under its banner ; and the very worst of men for fashions sake , and in expectation of temporal advantages , came flocking into the church of christ. nay the worse men were and the less of conscience they had , the more forward might they then be so to do , the more haste they might make to renounce their former religion and take upon them the profession of christianity . and no sooner was the church set in the warm sun-shine of worldly riches and honours , but it is apparent she was insensibly over-run with those noisome vermine , which have bred and multiplyed ever since , even for many centuries of years , in her . if any shall doubt whether the forementioned fathers might not give too good a character of the christians whose cause they pleaded ; i desire them to consider whether or no it be imaginable that they should so do , seeing their enemies , to whom they wrote their defences of them , could easily , they living among them , have discovered the falsity of their commendations . and we find them frequently appealing to the heathens own consciences whether they themselves did not believe that to be no other than the truth which they said of them : and moreover we have them ever and anon triumphing over them , and provoking them to shew such effects of their philosophy and way of religion , as they themselves could witness were produced by the gospel of christ. nay , and we have their adversaries themselves giving them a very high character . tertullian in his forementioned apology saith , that pliny the second ( who was a persecutor of christians ) wrote thus to the emperour trajan from the province where he ruled under him , viz. that , besides their resolute refusing to offer sacrifice , he could learn nothing concerning their religion , but that they held meetings before day to sing praises to christ and god , and to engage their sect in solemn leagues ; forbidding murther , adultery , deceit , disloyalty and all other wickednesses . and in a now extant epistle of his to that emperor , we find him giving him this information , viz. that , some that had renounced christianity , and now worshipped his image , and the statues of their gods , and cursed christ , did affirm , that this was the greatest fault or errour they were guilty of , that they were wont upon a set day to assemble together before it was light , and to sing a hymn to christ as to a god ; and to bind themselves by a sacrament , not to any wickedness , but that they would not commit thefts , robberies , adulteries ; that they would not be worse than their words , that they would not deny any thing instrusted in their hands when demanded of them : which done , it was their custome to depart , and to meet again , ad capiendū cibū promiscuū , tamen & innoxiū , to eat a common but innocent and harmless meal : which was doubtless the agape or feast of charity , which was in the primitive times in use among the christians after the celebration of the lord's supper . this was an excellent account of them , and much too good to be expected from wicked apostates , such having been ordinarily observed to be of all others , the most deadly enemies of christianity and the professors of it . but to return to our author , he a few lines after adds , that he put two maid-servants upon the rack , to extort from them as full a discovery as he could of the christians crimes ; but he could not find any they were guilty of ▪ except obstinate and excessive superstition : so he called their constant perseverance and diligence in observing the precepts of their most excellent religion . and the emperour antoninus pius , as much an enemy of christians as he was , writes thus in an epistle to the people of asia ( which is to be seen in iustin martyr , and affixed to the apology he directed to him , ) viz. that they could make no proof of the crimes they laid to the christians charge , and that they overcame them by chusing to lay down their lives rather than to do the things they required of them : and that he thought it sit to advertise them , that the christians , when earth-quakes happened , were not under such dreadful fears as they were ; and that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indued with a firmer confidence and trust in god. and there next followeth another epistle of the emperour antoninus philosophus to the senate and people of rome ; wherein he gave them an account of an eminent danger that he and his army were in , in the heart of germany , by the sudden approach of nine hundred and seventy thousand barbarians and enemies : and how that finding his strength to oppose them very small , he commanded all those to appear before him who were called christians , ( as suspecting , 't is like , either their sidelity or courage ) and perceiving there were a great number of them , very sharply inveighed against them : which ( saith he ) i ought not to have done in regard of the vertue which i after found to be in them ; whereby they beg●… the fight not with darts and weapons and sound of trumpets ; which thing they approved not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of respect to god whom they bear in their conscience . wherefore ( proceeds he ) it is meet that we should know that those whom we suspect for atheists , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , have god willingly inclosed , or of his own accord inhabiting , in their conscience : for laying themselves flat upon the earth , they prayed not only for me , but also for my whole army , which was then present , that they might be a means of solace and comsort to us , in our present hunger and thirst , ( for we could not come by any water for five days together : ) but as soon as they were postrate upon the ground , and prayed to a god whom i knew not , immediately there fell rain from heaven , upon us , very cool and refreshing , but upon our adversaries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fiery hail-storm : and their prayer was instantly accompanyed with the presence of god , as of one invincible and insuperable . therefore let us permit these people to be christians , lest they praying to have the like weapons imployed against us , they should obtain their desire . and a few lines after , the emperour declared it his will and pleasure , that whosoever accuseth a christian as such , for the time to come , he shall be burnt alive . what better satisfaction can be desired by us , concerning the truth of the forementioned fathers account of the christians that lived in their days , than that which the pens of these their enemies have given to us ? there is one thing more i will adde concerning the primitive christians , viz. that the most calm , meek , peaceable , gentle and submissive temper recommended in the gospel did mightily discover its self in them : and thereby we may judge what kind of people they were as to the other parts of christianity ; it being impossible that such an excellent spirit should be alone , and unaccompanied with the other vertues . though they were for the most part very sorely persecuted , yet , as tertullian saith ( in his book ad nationes ) nunquam conjuratio erupit , there was never any uproar or hurly-burly among them . and having , in his apology , ask'd the two emperors and the rest this question , if we are commanded to love our enemies , whom have we then to hate ? he thus proceeds : how often do you your selves rage against the christians who are obedient unto you , and moreover suffer them to be stoned and burnt by the rout of common people ; but yet what revenge did ye ever observe them repaying for the injuries done unto them , as stout hearted as they are even to death it self ? if it be objected ( as it is by some ) that this might be attributed not to their good temper , but to mere necessity , seeing they knew themselves too weak to succeed in any rebellious or violent attempt : let the same tertullian give an answer ; and he doth it in the very next words . in one night ( saith he ) with a few firebands they could revenge themselves sufficiently upon you , if they thought it lawful to render evil for evil . nay , and not only so , but he tells them plainly that they were in circumstances to manage the parts of hostes exerti , open enemies against them , as well as of vindices occulti , ●…ly and secret revengers ; and that they could raise an army , if it pleased them , numerous and powerful enough to cope with them : and withal he thus proceeds : hesterni sumus , & vestra omnia implevimus , &c. though we are but as it were of yesterday , yet you have no place but is full of us ; your cities , your islands , castles , towns , council-houses ; your fortresses , tribes , bands of souldiers , palace , senate , court , sola vobis relinquimus templa , your temples onely are empty of us . and he goes on cui bello non idonei , &c. what battles are not we able to wage with you , who are so willingly slain by you ; but according to the laws of our religion we esteem it better to be killed than to kill . nay , he next tells them , po●…uimus inermes nec rebelles , &c. we need not take arms and rebel to revenge our selves upon you , for we are so great a part of the empire , that by but departing from you , we should utterly destroy it , and affright you with your own solitude , and leave you more enemies than loyal subjects . and so far were they from making use of the advantages they had to deliver themselves by the way of violence , that ( as not long after he saith to them ) they prayed for the emperours , and those in authority under them , for peace and a quiet state of affairs among them , and ( as some where he adds ) very ready also to give them assistance against their enemies . the story of the thebaean legion is wonderful to astonishment ; it consisted of just six thousand six hundred sixty and six men , and all christian. these when maximianus caesar went about to compel them to offer sacrifice to the heathenish gods at a place called octodurum , they fled to another called agaunum ; & when he sent after them to require them to obey that his command , they drew up together into a body , and with one voice professed that they could not do it . maximianus thereupon commanded that every tenth man of them should be slain upon the place ; which accordingly was immediately done without the least resistance . mauritius , the general of this legion , thus addressed himself to the souldiers : quàm timui ne quisquam , quod armatis facile est , &c. how fearful was i lest any of you , being in arms , and therefore no hard matter to do it , should attempt the defending of your selves , and by that means prevent a happy and most glorious death . and so goes on most excellently , to encourage them rather to submit to death , than resist their emperour . when every tenth man was slain , the emperour repeated his command to the survivers , and they all thus answered : milites quidem , caesar , tui sumus , &c. we are , it is confessed , thy souldiers , o caesar , for the defence of the roman republique ; nor have we ever proved either traytors , or cowards ; but this command of thine we cannot obey ; for know , we are all christians ; yet all our bodies shall be subject to thee , &c. at last exuperius their ensign concludes thus , non nos adversum te , imperator , armavit ipsa , quae fortissima est in periculis , desperatio , &c. despair it self hath not armed us against thee , o emperour ; behold we have all our weapons in our hands , and yet resist not ; because we had rather die innocent than live nocent . and thereupon they were all put to the slaughter , not a man of them once offering to defend himself . you may find the relation of this more at large , taken out of fucherius by grotius , and set down in his book de jure belli & pacis . origen also tells celsus that he or any of his party were able to shew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing of sedition that the christians were ever guilty of : and yet , what tertullian said of the roman empire in general , this father elsewhere in the same book speaketh of greece and barbary , viz. that the gospel had subdued all that country and the greater part of this , and had brought over to godliness souls innumerable . thus you see how far the primitive christians were from the tumultuous , fiery , and boisterous spirit , that christendom above all other parts of the world hath been since infested with . and thus we have shewn that there was once a time ( god grant that the like may be again ) when the success of the christian religion in conquering mens lusts and rectifying their natures , was greatly answerable to the efficacy that it hath for this purpose . and so we pass to the second inference . chap. xvii . the second inference . that we understand from what hath been said of the design of christianity , how fearfully it is abused by those that call themselves the roman catholiques . that the church of rome hath by several of her doctrines enervated all the precepts and the motives to holiness contained in the gospel . that she hath rendered the means therein prescribed for the attainment thereof extremely ineffectual . that she hath also as greatly corrupted them . diverse instances of the papists idolatry . their image worship one instance . their praying to saints departed another . other impieties accompanying it , mentioned ▪ some account of their blasphemies , particularly in their prayers to the blessed virgin. their worshipping the hoast the third and grossest instance of their idolatry . some other of their wicked and most anti-christian doctrines . secondly , by what hath been said concerning the design of the christian religion , we easily understand how fearfully it is abused by those that call themselves the roman catholiques . nor need we any other argument to prove popery to be nothing less than christianity besides this , viz. that the grand design of this is to make us holy ; and also aimeth at the raising of us to the most elevated pitch of holiness , and is admirably contrived for that purpose : but the religion of the papists as such doth most apparently tend to carry on a design that is diametrically opposite thereunto : to serve a most carnal and corrupt interest ; to give men security in a way of sinning ; and pretendeth to teach them a way to do , at one and the same time effectually , the most contrary and inconsistent works : that is , to deprave their natures , and save their souls ; and even in gratifying their wicked inclinations to lay a firm and safe foundation for eternal happiness . so that , if this ( as they pretend it alone is ) be the christian religion , we must needs ingenuously acknowledge , that what we said in the introduction was by celsus and iulian charged upon it , is no calumny , but an accusation most just and well deserved . for as the church of rome hath rendred diverse excellent precepts of holiness contained in the gospel very in-effectual , by making them counsels onely , not commands : and also not a few of its prohibitions unnecessary by her distinction of sins into mortal and venial ; understanding by venial sins such as for the sake of which no man can deserve to lose the divine favour ; and therefore making them really no sins : so hath she enervated all the evangelical commandments both positive and negative , and made them sadly insignificant by a multitude of doctrines that are taught by her most darling-sons , and decreed or allowed by her self . that one popish doctrine of the non-necessity of repentance before the imminent point of death , and that ( though the church requireth it upon holy-days , yet ) no man is bound by the divine law to it until that time , is of it self , without the help of any other , sufficient to take away the force of all the holy precepts of our saviour , and to make them utterly unsuccessful to the embracers of it : and this other goeth beyond that in aptness for this purpose , viz. that mere attrition , or sorrow for sin for fear of damnation , if it be accompanied with confession to the priest , is sufficient for salvation . for , as the former maketh a death-bed-repentance onely necessary ; so this lar●…er makes that repentance alone so , which is far from deserving to be so called , and which wants the principal ingredients of that grace , viz. hatred of sin , and love to god and goodness ; and consequently works no change in the nature of the sinner , nor makes him partaker in the least measure of true ho●…iness . the threats of hell have they made a mere bug-bear , and scare-crow by their doctrine of purgatory ; and the fear of this too have they taken a notable course to secure men from by that of penances , and the indulgences granted by their popes very ordinarily for doing certain odde trifles and idle things ; but which by money can never fail to be procured . nor are the most horrid impieties shut out from having their share in his holiness his indulgences ; as more than sufficiently appears by the tax of the apostical chancery ; where to those that will pay the price , absolutions are to be had for the most abominable and not to be named villainies , nay and licences also , for not a few wickednesses . i may adde to the forementioned , their doctrine of the meritorious supererogations of the saints , which , being applied to others ; they teach to be available for their pardon ; which besides its most impious making many co-saviours with jesus christ , doth infinitely encourage to carelessness and loose living . the religion of the means prescribed in the gospel , have they done what lay in them to make both extremely ineffectual and highly irreligious . i say , first , most ineffectual : for they will have the bare saying of prayers without the least minding of what is said , to be acceptable to and prevalent with almighty god : and congruously to this fine doctrine their church enjoyns them to be said in a tongue that is unknown to the generality of her children . though the papists cannot for shame but acknowledge it a good thing to give attention of mind to what is spoken in the worship of god , yet i say it is well known that they deny it to be necessary so to do ; and make the mere opus operatum the work done sufficient , and that in all acts of devotion whatsoever . and besides their divine service is made by them an idle and vain piece of pageantry by the abundance of foppish ceremonies it is burthened with . nay , secondly , it is made as wicked as ineffectual : it being accompanied with so great immoralities as gross idolatries , together with other very impious practices : whereof first , their worshiping of images is a notorious instance : they making pictures of christ and his cross , and even of the holy trinity , and giving ( as they themselves profess to do ) latria or divine honour to them . and as for what they have , by stretching their wits upon the tenters , invented to defend themselves from the guilt of idolatry in those actions , it will do the heathens as much service as themselves , and no less successfully clear and acquit them from that soul imputation . celsus in defence of their idols saith , that they are not gods , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gifts consecrated to them . and the heathens in lactantius are brought in saying , non ipsa timemus simulachra , &c. we fear , or worship not the images themselves , but those whose representatives they are , and to whose names they are consecrated . and several other citations might be produced to shew , that the divine honour that was by the heathens bestowed on their images , was relative only ( as the papists say theirs is , and think they get a main matter by so saying ) and not absolute . but as for their worship of the image of the cross , it is grosser idolatry than i believe can be shewn the wiser sort of pagans were ever guilty of . for the cross it self is the ultimate term of their divine adoration , and the image is worship'd relatively , as it represents the cross : in short , their image-worship is as expresly forbidden by the second commandment as words can do it , and one may conclude that they themselves are not a little conscious of it , in that that commandment is left out of their offices of frequent use . secondly , another plain instance of their idolatry is their praying to saints departed . and whereas they pretend that they confer not upon them any divine honour , and that they onely pray to the saints to pray for them ; this pretence is but a pityfully thin cob-web to hide the idolatry of that their practice . for besides that their invocations of them and of the same saints too in innumerable places at vast distances each from other , do imply an opinion of such an excellency in them , ( viz. such a knowledge as can hardly be at all short of omniscience ) as we can no where find god almighty hath vouchsafed to any creature ; they likewise make their prayers to them with professions of considence in them , and with all the rites of invocation , in sacred offices , and in places set apart for divine worship ; and moreover they set particular saints over whole cities and countries ( one single one over this and another over that ) and put up petitions to them for their help and succour . and the roman catechism made by the decree of the council of trent , and published by the popes command doth give them encouragement so to do ( as the late bishop of down sheweth in the former part of his dissuasive from popery ) in these words ; the saints are therefore to be invocated , because they continually make prayers for the health of man-kind , and god gives us many benefits by their merit and favour : and it is lawful to have recourse to the favour or grace of the saints , and to use their help ; for they undertake the patronage of us . and he adds that the council of trent doth not onely say , it is good to fly to their prayers , but also to their aid , and to their help . and he furthermore minds them of this distich in the church of s. laurence in rome , continet hoc templum sanctorū corpora pura , a quibus auxilium suppleri , poscere cura . within this church saints holy bodies ly , pray them , that they w th help would thee supply . so that over and above the great impiety of their praying to saints , discovered in making them in some kind equal with christ , and in derogating from the sufficiency of his merits , satisfaction and intercession ; god being prayed to with reliance on theirs as well as on his , and through them as well as him ; ( as may be farther and largly shewn in their prayers , and chiefly in those to the blessed virgin ; ) i say besides this gross impiety of that practice , it can never be justified from the charge of idolatry . and by whatsoever arguments they endeavor therein to prove themselves no idolaters , it will be no difficult matter by the same to vindicate the heathens from that abominable crime in worshipping their daemons , heroes and deified emperours . and for hierocles his part , i cannot find that he alloweth of praying to any one but him whom he calls the supreme god : for , speaking of the honour that is due to that order of spirits which is immediately subordinate to him , and above the daemons and heroes , all he ●…aith concerning it is , that it consisteth in understanding the excellency of their natures , and in endeavouring after a likeness to them ; where as he hath afterward a very excellent discourse of tho necessary obligation men are under of praying to god. but i have not yet instanced in the worst part of the popish prayers to departed saints , the blasphemies contained in those to the virgin mary are such as i would not defile my pen with the recital of any of them , did i not know it to be too needful so to do . she is stiled in their publique prayers , the saviour of desparing souls , the bestower of spiritual grace and dispenser of the most divine gifts ; one higher than the heavens , and deeper than the earth ; and many such compellations as are proper onely to some one person of the glorious trinity , are given in them to her . in her anthem she is supplicated for pardon of sin , for grace and for glory . and the forementioned learned bishop observeth that in the mass-book penned one thousand five hundred thirty eight , and used in the polonian churches , they call the blessed virgin viam ad vitam , &c. the way to life , the governess of all the world , the reconciler of sinners with god , the fountain of remission of sins , light of light : and at last she is there saluted with an ave universae trinitatis mater , hail thou mother of the holy trinity . and he adds that the council of constance in the hymn they call a sequence , did invocate the virgin in the same manner as councils did use to invocate the holy ghost : that they call her the mother of grace , the remedy of the miserable , the fountain of mercy , and the light of the church . and lastly his lordship alleageth a psalter of our lady , that hath been several times printed at venice , at paris and leipsich , the title of which is , the psalter of the blessed virgin compiled by the seraphical doctor s. bonaventure , &c. which consisteth of the psalms of david , one hundred and fifty in number : in which the name of lord is left out , and that of lady put in , and altered where it was necessary they should , to make sense . therein , whatsoever david said , whether prayers or praises of god and christ , they say of the blessed virgin ; and whether ( saith he ) all that can be said without intolerable blasphemy , we suppose needs not much disputation . who would not readily conclude it altogether impossible for any men to invent , or approve , nay or not to have indignation against such daring and most execrable impieties , that are not utterly beref●… of their senses , or are but one remove from perfect atheists ? there are diverse other most prodigious sayings concerning the virgin mary transcribed out of the approved books of great sons of the roman church , in the now cited disswasive from popery , to which i refer the reader . and to them i will adde some which may doubtless vie with the worst that we can well imagine were ever uttered , of one iohannes argentus a prime catholique youth , which he hath exposed to the view of the world in a right worthy piece , treating of the seven excellencies of the most blessed virgin. saith he , christus servit atque assiduè ministrat matri suae , christ serveth and continually administreth to his mother ; and next thus vents himself in a great fit of devotion to her . o si liceret , quàm libenter me illi socium adjungerem , &c. if it might be lawful , oh , how gladly would i joyn my self with him as his companion ! how willingly would i learn of him the way of perfectly serving thy self , and god! ( the reader will not anon judge his placing the virgin before god himself as proceeding from inadvertency , ) how willingly would i ease my most sweet iesus of this his labour ! o lord iesu my most lovely saviour permit me to perform some service to thy mother ; but if thou wilt not grant me this , yet at least give me leave , that whilest thou servest thy mother , i may serve thee . and he tells us afterward , that , god is in other creatures after a threefold manner , by his essence , by his presence , and by his power ; but in the most blessed virgin after a fourth manner , viz. by identity or being one and the self-same with her . who could think that the worst should be yet behind ? let the reader judge whether it be or no. he farther saith , that her seventh degree of excellency consists in this , quòd sit domina dei , that she is the mistriss of god. and then a line or two after , as if he had thought that he had not yet sufficiently performed the part of a most impudent blasphemer , he adds that supra ipsum thronum dei solium suum collocavit , she hath erected her seat above the very throne of god. this was a fellow that had improved to purpose the prayers he had learn'd of his holy mother . surely she could not find in her heart to deny so passionately devout a worshipper of the holy virgin a very considerable share in the merits of her supererogations : or rather may we not think that she would judge him so great a saint as to stand in no need of them ; and to have of his own to spare , wherewith to add to the riches of her treasury , for the relief of those who being conscious to themselves of being too dry and cold devotionists can be perswaded to go to the charge of them ? have we not now infinite cause to wonder that the papists should take it so very heinou●…ly at our hands , that we fasten upon them the imputation of idolatry ! this very wretch would have been sensible of an unsufferable abuse , should one have call'd him idolater , as blasphemous a one as he was , and notwithstanding his having even more than deified a mere creature , and advanced her throne even above her creator's . lord ! to what heights of impiety will superstition lead men ! and how thick is that darkness she blindeth the eyes of her captives with , that it will not suffer them to discern that guilt which is no whit less apparent than is the sun it self . but thirdly , the grossest instance of the church of rome's idolatry we have yet omitted ; and that is their worshipping the consecrated bread , not as god's representative , but ( which is far worse ) as god himself , in the sacrament of the altar ( as they call it ) and on other occasions . this is no where to be parallel'd for the sottishness of it , no not among the most barbarous and bruitish nations ; it being founded upon the most absurd , contradictious , portentous and monstrous conceit that ever entered the head of any mortal : as they have had it unanswerably and to the confusion of their faces proved to them by a multitude of learned persons of the reformed religion : who have also so fully , and with such mighty and irresistible strength made good the forementioned charge of idolatry , and of other impious practices and principles against them , that it is unimaginable how it should be possible that any who are not stark-blind , or resolved that they will not see , should not acknowledge them . and as for the elaborate tricks whereby they endeavour to justifie themselves from those accusations , and to perswade the world that they are undeserved , they may doubtless , whensoever they shall have a mind to it , devise others no less plausible with as little pains , to make forcing of virgins no rape , lying with other folks wives no adultery , cutting of purses no theft , robbing of churches no sacrilege ; and in one word , they may with as little exercise of their brains invent ways to do whatsoever is most flatly forbidden in the ten commandments , without being guilty of transgressing any one of them . i might proceed to instance in very many other doctrines of the romish church , which by what we have said of the christian religion we may be perfectly assured are anti-christian ; but i will onely adde two or three more . as , their asserting the insufficiency of the holy scriptures for mens salvation , and denying them to be the sole rule of faith , and joyning with them their own paltry traditions as equally necessary to be believed ; and this against the express words of s. paul to timothy , 2 epist. 3 chap. where he tells him that the holy scriptures are able to make him wise unto salvation , through faith which is in christ iesus . and that all scripture is given by inspiration of god , and is profitable for doctrine , for reproof , for correction , for instruction in righteousness ; that the man of god may be perfect , thorowly furnished unto all good works . and their teaching that the gospel is obscure , and difficult to be understood even in things necessary to be believed and practised . which , as it makes it greatly inefficacious for the purpose which we have proved it is designed for , so doth it open a gap for vile interpretations of any part of it , and exposeth it to the power of heretiques , and especially of the romish ones , to make it a mere nose of wax : which none can doubt , that consider also therewith their doctrine of implicite faith ; and that other upon which it is grounded , viz. that of the infallibility of their church : which , as the iesuites define , is seated in the pope's chair . but whether it be asserted that the popes have an unerring faculty , or they and their general councils together , this doctrine being received ( as by them it is without the least ground ) for unquestionably true , doth greatly hazard , nay and even necessitate the betraying of men to the very worst both of opinions and practices , whensoever this pretended infallible guide shall be pleas'd to propose them to them . and whosoever believes it , must ( to use the words of m r chillingworth ) be prepared in mind to esteem vertue vice , and vice vertue , christianity anti-christianism , and antichristianism christianity , if the pope shall so determine . and this doctrine , without doubt , is that which causeth those of the papists to stick so fast in silthy 〈◊〉 , and to persist so obstinately in their foul errours , who are not detained therein by the love of gain ( with which their popes , and other ecclesiasticks by the means of diverse of them are mightily enriched ) or by the dear affection they bear to their other lusts , which they are so exactly fitte●… for the satisfaction of . their doctrines being very many of them so ridiculously absurd , plainly false and of such dangerous consequence ; i say , nothing else , certainly , could hold the sincerer sort of papists in the belief of them , but this consideration , that any one of them being let go , their great dagon of the churches infallibility must necessarily to the ground with it . i might also instance in their doctrine of the dispensableness of the most solemn oaths , which is no less destructive to humane society , than it is to piety . and in that of the popes power to absolve subjects from their allegiance to their lawful sovereigns : and to them adde a great number of maximes of the most famous order among them , the iesuites , and resolutions of cases of conscience , which are as wicked and destructive of a holy life , as the devil himself can well devise . but to be employed with hercules in emptying the augean stable would be as acceptable a work as stirring so far in this nasty sink . whosoever shall peruse the mystery of iesuitism , may find more than enough there to turn his stomach , though it should be none of the most squeamish and quezy , and to make him stand astonished , and bless him , that ever such loathsome and abominable stuff should come from persons that derive their name from the holy iesus . but to hasten to the conclusion of this chapter , the most pure and holy religion of our saviour hath the church of rome defiled with as impure and unholy opinions and practices ; and hath taken the most effectual course not only to render it a feeble and insignificant thing for accomplishing the design for which it was intended by the blessed founder of it , but also to make it unhappily successful in serving the directly contrary . the great mystery of godliness hath she transformed into a grand mystery of iniquity ; and by that means most excessively confirmed its professed enemies , the iews and mahumetans , in their enmity against it . and for my own part i should not stick to say , as did averroes ( when he observed that the popish christians adored that they ate ) sit anima mea cum philosophis , let my soul take its fate with the philosophers in the other world , did i think christianity to be such a religion as she makes it . as much as i admire it now , i should then prefer that of socrates , plato , and cicero very far before it . though i abhor so far to imitate the papists in the devilishly cruel uncharitableness , as to pronounce them all in a state of damnation , yet i dare assert with the greatest and most undoubted confidence ▪ that all that continue in communion with that degenerated and apostate church , run infinite hazards : and moreover that it is impossible that any sincere persons should give an explicite and understanding assent to all her doctrines : but that whosoever can find in his heart to practise upon them , can be nothing better than a shamefully debauched and immoral wretch . nor is it conceivable what should induce any to exchange the reformed for the popish religion ( as too many have of late done ) that have but a competent understanding of both , besides the desire of serving some corrupt interest . and we plainly see , that the generality of those that turn apostates from the church of england to that of rome , are such people as were a scandal to her , while they continued in her : and that atheism and popery are the common sanctuaries to which the most abominably vicious and profane of this age do betake themselves . chap. xviii . the third inference . that these two sorts of persons are most extremely sottish . 1. such as expect to have their share in the salvation of the gospel without true holiness ▪ 2. such much more , as encourage themselves by the grace of the gospel in unholiness . thirdly , there is nothing we are more assured of by what hath been discoursed of the design of christianity , than that these two sorts of persons are guilty of extreme sottishness : namely , those that expect to have a share in the salvation of the gospel without true holiness : and much more , those that encourage themselves by the grace of the gospel in their unholiness . first , those that expect to have their share in the salvation of the gospel without true holiness . i fear me that such people are not consined within the limits of the romish church ; but that a vast number of protestants also may be deservedly accused upon this account . but by so much more sottish are these than the papists , by how much better things their religion teacheth them than the papists doth . though i must likewise with sadness acknowledge that too many opinions have been unhappily foisted into it , that give too great encouragement to a careless life . but that those which promise to themselves an interest in the salvation purchased by jesus christ , either from their baptism , and partaking of certain christian priveleges , or from their being of such or such a sect and mode of professors , or from their supposed orthodoxy and good belief , and zeal against erroneous doctrines , or from their imagining christ's righteousness theirs and applying the promises to themselves , or from their abstaining from the grosser and more scandalous sins , or from their doing some externally good actions , and have in the mean time no care to be universally obedient , to mortifie every lust , and to obtain an inward principle of holiness ; that those , i say , which thus do , are guilty of most egregious and stupid folly , is most manifest from what hath been discoursed of the design of christianity . for we have shewn not only that reformation of life from the practice , and purification of heart from the liking of sin are as plainly as can be asserted in the gospel to be absolutely necessary to give men a right to the promises of it ; but also that its great salvation doth even consist in it : that , salvation from sin is the grand design of the christian religion , and that from wrath is the result of this . i will instance in two more scriptures for the farther proof of this . the apostle s. paul saith , ephes. 2. 5 , &c. even when we were dead in trespasses and sins hath he quickened us together with christ , ( by grace ye are saved ) and hath raised us up together , and made us sit together in heavenly places in christ iesus : that in the ages to come he might shew the exceeding riches of his grace in his kindness towards us through christ iesus . for by grace ye are saved , through faith , ( or by the means of believing the gospel ) and that not of your selves , it is the gift of god. where , by the salvation which the ephesian christians are said to have obtained , and in the bestowing of which upon them the exceeding riches of god's grace appeared , is plainly to be understood their deliverance from their former heathenish impieties and sinful practices : and so is it interpreted by our best expositors . again it is said , titus 3. 5. not by works of righteousness which we have done , but according to his mercy he saved us ( how saved us ? it follows ) by the washing of regeneration , & renewing of the holy ghost . our saviour giveth ●…ase to our sin-sick souls by recovering them to health : and his salvation first consisteth in curing our wounds , and secondarily in freeing us from the smart occasioned by them . s. peter tells the christians that by his stripes they were healed , 1 pet. 2. 24. it being a quotation out of isaiah 53. 5. clemens alexandrinus in the second book of his stromat . hath this saying to the same purpose , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pardon doth not so much consist in remission as in healing ; that is , the pardon of the gospel doth chiefly discover it self in curing men of their sins ; in delivering sinners from the power of them , rather than from the mere punishment due to them . by which words that learned father declared that he looked upon the subduing of sin as a more eminent act of grace , than the bare forgiveness of it . now , would that man be accounted any better than a perfect ideot , who being sorely hurt should expect from his chirurgion perfect ●…ase , when he will not permit him to apply any plaister for the healing of his wound ? or that being deadly sick should look that his physician should deliver him from his pain , when he will not take any course he prescribes for the removal of the distemper that is the cause of it ? but of far greater folly are all those guilty , who will not be perswaded to part with their sins , and yet hope for the salvation of their souls . he that looketh for this , expects that which implyeth a most palpable contradiction , and is impossible in its own nature to be effected . it hath been fully enough shewn that mere deliverance from misery , cannot possibly be without deliverance from sin ; and , much less eternal blessedness in the enjoyment of god. secondly , but how excessively mad then are those , which turn the grace of god declared in the gospel into wantonness , and take encouragement from the abundant kindness and good will therein expressed to wretched sinners , with the more security and boldness to commit sin ? we read of such in the epistle of s. iude ; and god knows there are too many such in these our days . but seeing it is so grosly foolish a thing for men to hope to be saved notwithstanding their living in the allowance of known sins , what desperate madness then is it to be imboldened in ungodly practices , by the offers christ makes of pardon and salvation to them . these declare that they look upon the design of christianity not onely as different from what it hath been demonstrated it is , but also as directly opposite , and perfectly contrary thereunto . these do not only judge their saviour to be no friend to holiness , but to be the greatest enemy likewise to it ; and a minister of sin and wickedness . they make him to be the very servant of the devil , in stead of coming to destroy his works . they make the christian religion more vile by ●…ar than that of mahomet ; and such a religion , as those which have but the least spark of goodness must needs abominate . shall we sin ( saith the apostle ) that grace may abound ? god forbid ! those that think they can magnifie the free-grace of god in christ by thus doing , or that they may take encouragement from it to continue in sin , do make this grace unworthy of mens acceptance , and no grace at all . nay they make almighty god the greatest enemy to mankind in sending his son jesus and his gospel among us . for sin being so apparently the greatest of evils , it can be no other than the highest and most significant expression of hatred to us , to encourage us to the commission of it . it is so far from being part of our christian liberty , to be delivered from our obligation to all or any of the laws of righteousness , that such a deliverance would be the most diabolical yoke of bondage . if any man can be so silly as to object that of the apostle , rom. 6. 14. ye are not under the law , but under grace : let him give himself an answer by reading the whole verse ; and then make ill use of that passage if he can tell how . the words foregoing it in the same verse are these : sin shall not have dominion over you , and these words are a proof of that assertion : for ye are not under the law , but under grace : that is , as if he should say , it is the most inexcuseable thing for you to continue under the dominion and power of sin , because ye are not under the weak and inefficacious paedagogy of the law of moses , but a dispensation of grace , wherein there is not only forgiveness assured to truly repenting sinners , but strength afforded to enable to the subduing and mortification of all sin . our saviour hath told us expresly that he came not to destroy the law , ( that is the moral law ) but to fulfil it : and that heaven and earth shall soouer pass away , than that one jot or little thereof shall sail . and it is absolutely impossible , that our obligation thereunto should cease , while we continue men. all the duties therein contained being most necessary and natural results from the relation we stand in to god and to one another , and from the original make and constitution of humane souls . but it is too great an honour to the doctrine of libertinism to bestow two words upon its confutation , it being so prodigiously monstrous , that it would be almost a breach of charity to judge that professour of christianity not to have suffered the loss of his wits that hath entertained it , or hath the least favour for it ; supposing he hath but the least smattering in the christian religion . it is a most amazing thing , that such a thought should have any admission into the mind of such a one , while he is compos mentis , and not utterly deprived of his intellectuals : our saviour's gospel being wholly levelled at the mark of killing all sorts of sin in us , and rendering us exactly obedient to the divine moral , and also all innocent humane laws . let me speak to such as so shamefully abuse our incomparable religion , as to take liberty from thence to be in any kind immoral , in the words of s. paul , rom. 2. 4 , 5. despisest thou the riches of god's goodness and forbearance and long-suffering , not knowing that his goodness leadeth thee ( or designeth the leading of thee ) to repentance ? but after thy hardness and impenitent heart treasurest up to thy self wrath against the day of wrath , and revelation of the righteous iudgment of god , &c. chap. xix . the fourth inference . that a right understanding of the design of christianity will give satisfaction concerning the true notion , 1. of iustifying faith , 2. of the imputation of christ's righteousness . fourthly , from what hath been said of the design of christianity may be clearly inferred the true notion of iustifying faith , and of the imputation of christ's righteousness . first , of iustifying faith. we thence learn , that it is such a belief of the truth of the gospel , as includes a sincere resolution of obedience unto all its precepts ; or ( which is the same thing ) includes true holiness in the nature of it : and moreover that it justifieth as it doth so . for surely the faith which intitles a sinner to so high a privelege as that of justification , must needs be such as complieth with all the purposes of christ's coming into the world , and especially with his grand purpose ; and it is no less necessary that it should justifie as it doth this ; that is , as it receives christ for a lord , as well as for a saviour . but i need not now distinguish between these two , there being but a notional difference between them in this matter . for christ ( as was shewn ) as he is a saviour , designeth our holiness : his salvation being chiefly that from the worst of evils , sin ; and principally consisting in deliverance from the power of it . i scarcely more admired at any thing in my whole life , than that any worthy men especially should be so difficultly perswaded to embrace this account of iustifying faith ; and should perplex and make intricate so very plain a doctrine . if this be not to seek knots in a bulrush , i know not what is . i wish there were nothing throughout the bible less easily intelligible than this is , and i should then dare to pronounce it one of the plainest of all books that ever pen wrote . for seeing the great end of the gospel is to make men good , what pretence can there be for thinking , that faith is the condition ( or i 'le use the word [ instrument ] as improper and obscure as it is ) of iustification , as it complieth with only the precept of relying on christ's merits for the obtaining of it : especially when it is no less manifest than the sun at noon-day , that obedience to the other precepts must go before obedience to this ; and that a man may not rely on the merits of christ for the forgiveness of his sins , and he is most presumptuous in so doing , and puts an affront upon his saviour too , till he be sincerely willing to be reformed from them : and besides such a relyance is ordinarily to be found among unregenerate , and even the very worst of men . and therefore how can it be otherwise , than that that act of faith must needs have a hand in justifying , and the special hand too , which distinguisheth it from that which is to be found in such persons . and i adde , what good ground can men have for this fancy , when as our saviour hath merited the pardon of sin , for this end , that it might be an effectual motive to return from it . and can any thing in the world be more indisputably clear , than , if the only direct scope that christianity drives at be the subduing of sin in us , and our freedom from its guilt or obligation to punishment be the consequent of this ( as i think hath been demonstrated with abundant evidence ; ) that faith invests us with a title to this deliverance no otherwise than as dying to sin and so consequently living to god are the products and fruit of it ? and seeing that , one end , and the ultimate end too of christ's coming was to turn us from our iniquities , if the nature of faith considered as iustifying must needs be made wholly to consist in recumbence and reliance on him , he shall be my apollo that can give me a sufficient reason why it ought only to consist in reliance on the merits of christ for the pardon of sin , and not also in his power for the mortification of it . in short , is it possible that faith in christ's blood for the forgiveness of sin should be the onely act which justifieth a sinner , when such a multitude of plain texts assure us , that he died also to make us holy , and that his death was designed to deliver us from dying in order to a farther end , namely to this , that we should live unto him who died for us . i will never trust my discursive faculty so long as i live , no not in the plainest and most undoubted cases , if i am mistaken here . and will take the boldness to tell those who are displeased with this account of iustifying faith , that ( in my opinion ) it is impossible they should once think of any other , if they did as seriously weigh and throughly consider the design of christianity as they ought to do . i the more insist upon this , because those persons explication of this point hath been greatly lyable to be used to ill purposes by insincere persons ; and hath given infinite advantage to the dangerous errour of antinomianism . and for my part i must confess that i would not willingly be he that should undertake to encounter one of the champions of that foul cause , with the admission of this principle , that faith justifieth , onely as it apprehendeth the merits and righteousness of iesus christ : i must certainly have great luck , or my adversary but little cunning , if i were not forced to repent me of such an engagement . secondly , and as for the other doctrine of the imputation of christ's righteousness ; we learn from the design of christianity that this is the true explication of it : namely , that it consists in dealing with sincerely righteous persons , as if they were perfectly so , for the sake and upon the account of christ's righteousness . the grand intent of the gospel being to make us partakers of an inward and real righteousness , and it being but a secondary one that we should be accepted and rewarded as if we were completely righteous ; it is not possible that any other notion of this doctrine should have truth in it . for as from thence it appeareth , that there can be no such imputation of christ's righteousness offered in the gospel , as serveth to make men remiss in their prosecution of an inward righteousness ; so is it manifest likewise , that that doctrine is designed for a motive to quicken and excite men in their endeavours after such a righteousness as this is . so far is it , from tending to cause in us an undervaluing and sleight esteem of it , that , as sure as that the ultimate design of christianity is to indue us with it , it must be intended for no other purpose but to farther and promote that business : and it is effectual thereunto in that manner , that we shewed the exceeding great and precious promises of the gospel are . but because both these points are discussed in the free discourse , i have said so little of the former , and will proceed no f●…rther on this : but refer the reader thither , and to other much more elaborate discourses for his fuller satisfaction . and indeed it was enough for me in this place to shew , that the notion laid down in that book of both these doctrines , doth evidently follow from that proposition which is the subject of this treatise . chap. xx. the fifth inference . that we learn from the design of christianity the great measure and standard whereby we are to judge of doctrines . how we are to judge of the truth of doctrines . fifthly , we learn from what hath been said of the design of christianity , what is the great measure and standard whereby we are to judge of doctrines ; both whether they are true or false , and in what degree necessary to be received or rejected . first , we understand how to judge of the truth of doctrines . we may be certain that , seeing the design of christianity is to make men holy , whatsoever opinions do either directly or in their evident consequences obstruct the promoting of it , are perfectly false ; and with as great peremptoriness and confidence as they may be by some that call themselves christians obtruded upon us , they are not of christ , nor any part of his religion . and those which do appear to us to discourage from serious endeavours after piety and true vertue , we ought for that reason , while we have such an opinion of them , most vehemently to suspect them to be erroneous . for it being the business of our saviour's coming into the world , and of his blessed gospel , effectually to perswade us to use our utmost diligence in subduing our lusts , and qualifying our souls by purity and holiness for the enjoyment of god , and to make our endeavours successful for that purpose ; we may be undoubtedly assured that he hath not either by himself immediately , or by his apostles delivered any thing that opposeth this design . if ( saith s. paul ) i build again the things that i destroyed ; i make my self a transgressor : and no man that hath in him the least of a christian , will once suspect , that the perfectly wise as well as holy jesus should so manage the business he hath undertaken , as what he builds with one hand , to pull down with the other ; and frustrate that design by some doctrines which he promoteth by others . those doctrines on the other hand which in their own nature do evidently tend to the serving of this design of christianity , we may conclude are most true and genuine : and those which , upon our serious considering of them , we are perswaded do so , we ought upon that account to have a kindness for them , and to believe them of an higher than humane original . and therefore those which give the most honourable accounts of god , his nature , and dealing with the sons of men ; that most magnifie his grace , and best vindicate his holiness , justice , and goodness ; do commend themselves to our belief with infinite advantage : because the most worthy conceptions of the deity are extremely helpful and likewise necessary to the loving of god , and serving him as becometh us , and have a mighty influence into the ordering and regulation of our whole man ; as might be largly shewn . those doctrines , again , that most discountenance all sins both against the first and second table , and best enable to answer all pleas and pretences for security and carelesness ; that are most highly agreeable to the innate dictates of our minds , and least gratifie and please our carnal part ; we may from the consideration of the design of christianity be greatly perswaded of the truth of them . and on the contrary , those which are apt to instil into mens minds any unlovely notions of the divine nature , that disparage his holiness , or lessen his kindness and good will to his creation , and the obligations of the generality of the world to him and his son jesus , and so make his grace a narrow and scanty thing , or that naturally cast any dishonorable reflections on any person of the most holy trinity ; must needs be false . as also those that make religion to be a mere passive thing , wholly god's work , and not at all ours ; or that cramp men , and perswade them that they are utterly void of the least ability to co-operate with the grace of god or to do any thing towards their own salvation ; or any way whatsoever discourage them from the diligent prosecution of holiness ; or deprive us of any help afforded us towards our gaining , and growth in grace , either by putting a slur upon the written word , in advancing above it the light within men , and in enthusiastical pretences to immediate revelations , &c. or else by teaching men to sleight any one ordinance of the gospel , &c. or such doctrines as tend to introduce confusion into the church of christ , and to deprive it of all government and order , or in short that give countenance to any immorality whatsoever : i say , as sure as the christian religion is true , and that what we have proved to be the design thereof , is so ; such doctrines as these must needs be false . what our saviour saith of false prophets , is as true of most doctrines , by their fruits you shall know them : we may understand whether they have any relation to christianity or no , by the design they drive at , and their evident consequences . and i may adde , that we may make a shrewd guess what those particular wayes and modes of religion are ( which the various sects we are cantonized into have espoused to themselves , and are so fond of ) by the proper and most distinguishing effects of them . if we perceive that they make the great sticklers for them , to differ from others chiefly in unconcernednes about the most important & substantial duties of morality , and in laying the greatest weight upon certain little trifles , and placing their religion in mere externals ; or that the things whereby they are most peculiarly discriminated from other folk are spiritual pride , and fond conceitedness of themselves , and a scornful and fierce behaviour towards those that approve not of their way ; uncharitableness , morosity , and peevishness ; a seditious , ungovernable and untameable spirit , &c. i say , if we observe such as these to be the most distinguishing effects of their several modes and forms , we have sufficient reason from thence alone greatly to presume that they have not the stamp of ius christianum upon them , that they are not of christ , but of their own invention . the wisdom that is from above is quite another thing , and begets perfectly other kind of effects ; as shall be shewn hereafter . but to return , the design of the gospel is ( as was said ) the great standard by which we are to judge of the truth of opinions : those that seem to us to oppose this design , we are bound to suspect , because they do so ; but those which apparently do this , we must with heartiest indignation reject . and though we should meet with some places of scripture that at first sight may seem to favour them , we may not be stumbled upon that account , but be confident that whatsoever is their true meaning , as sure as they have god for their author , they cannot possibly patronize any such doctrines . and , lastly , in examining which of two opinions is true , that oppose each other , and do seem to be much a like befriended by the holy scriptures ; it is doubtless a very safe course to consider as impartially as we can , which doth tend most to serve the great end of christianity , and to prefer that which we are perswaded doth so . chap. xxi . how we are to judge of the necessity of doctrines either to be embraced or rejected . a brief discourse of the nature of points fundamental . how we may know whether we embrace all such , and whether we hold not any destructive and damnable errours . secondly , the design of christianity is the great measure whereby we are to judge as of the truth , so also of the necessity of doctrines either to be embraced or rejected . first , we may thereby understand , in what degree we ought to esteem those necessary to be by all received , which we our selves are convinc'd of the truth of ; or , which of such are fundamental points of the christian faith , and which not . first , it is plain , that in the general those and those only are primarily and in their own nature fundamentals , which are absolutely necessary to accomplish in us that design . such , as without the knowledge and belief of which it is impossible to acquire that inward righteousness and true holiness which the christian religion aimeth at the introduction of . it is in it self absolutely necessary , not to be ignorant of or disbelieve any of those points , upon which the effecting of the great business of the gospel in us doth necessarily depend . the particulars of these i shall not stand to enumerate , because ( as will appear from what will be said anon ) it is not needful to have a just table of them : and besides , any one that understands wherein the nature of true holiness lyeth , may be able sufficiently to inform himself what they are . secondly , it is as evident , that those points of faith are secondarily fundamental , the disbelief of which cannot consist with true holiness , in those to whom the gospel is sufficiently made known ; although they are not in their own nature such , as that holiness is not in some degree or other attainable without the belief of them . and in the number of these are all such doctrines as are with indisputable clearness revealed to us . now the belief of these , though it is not in it self any more than in higher or lower degrees profitable , yet is it even absolutely necessary from an external cause , though not from the nature of the points themselves , viz. in regard of their being delivered with such abundant perspicuity , as that nothing can cause men to refuse to admit them , but that which argueth them to be stark naught , and to have some unworthy and base end in so doing . but we must take notice here , that all such points as these are not of equal necessity to be received ▪ by all christians ; because that in regard of the diversity of their capacities , educations , and other means and advantages , some of them may be most plainly perceived by some to be delivered in the scriptures , which cannot be so by others with the like ease . and in the second place , what hath been said of fundamental truths , is applicable by the rule of contraries to the opposite errours , as i need not shew . now then , would we know whether we embrace all the fundamentals of christianity , and are guilty of no damnable and destructive errours ; among the great diversity and contrariety of opinions that this kingdom abounds with ( i think i may say ) above all other parts of christendom ; our onely way is to examine our selves impartially after this manner . am i sincerely willing to obey my creatour and redeemer in all things commanded by them ? do i entertain and harbour no lust in my breast ? do i heartily endeavour to have a right understanding of the holy scriptures , and chiefly of the gospel , and to know what doctrines are delivered there in order to the bettering of my soul by them , and the direction of my life and actions according to them ? if we can answer these questions in the affirmative ; whatsoever mistakes we may labour under , they can be none of them such as will undo our souls ; because we shall have cause to conclude from thence , that the design of christianity is in some good measure effected in us . and whatsoever tenets may be accompanied and consist with the true love of god , and a solicitous care to keep a conscience void of offence towards him and men , we may be certain from the past discourse of the design of the gospel , that they belong not to the catalogue of fundamental errours . this obedient temper is the most infallible mark ( of any i know ) of an orthodox man ; he that is indued with it , though he may erre , cannot be an heretique . but there will be an occasion of speaking more anon to this purpose . chap. xxii . the sixth inference . that the design of christianity teacheth us what doctrines and practices we ought , as christians , to be most zealous for or against . sixthly , we consequently learn what doctrines and practices we ought , as christians , to be most zealous for or against . those , surely , that are most available to the begetting and encrease of true holiness , it is our duty to concern our selves most for the defence of : and those which have the greatest tendency towards the endangering of it , to set our selves with the greatest industry and vigour against . the reason is plain , because the former do most promote the design of the gospel , and the latter do it most disservice . s. iude exhorts in the third verse of his epistle , to contend earnestly for the faith which was once delivered to the saints ; that holy doctrine which was first delivered by our saviour , and unanimously by his apostles after him ; which is perfectly contrary to the wicked and abominable doctrines taught by the profane crew he speaks of in the next verse ( and were more than probably the gnosticks ) which were crept in unawares , who were before ordained to this condemnation ( or whose impostures first , and then the vengeance which should be taken of them , were formerly written of or foretold both by christ and his apostles ) ungodly men , turning the grace of god into lasciviousness , and denying the only lord god , and our lord iesus christ. and we ought to contend against whatsoever is designed to overthrow and make ineffectual that most blessed doctrine , more or less , according as it more or less tends so to do . our zeal should be altogether employed for the promoting of personal and real holiness , and mostly for the essential parts of it , and the necessary means and helps to it . but doubtless it cannot be worth our while to lay out any considerable matter of our heat , either for or against doubtful opinions , alterable modes , rites and circumstances of religion : they are not things on which much weight may be warrantably laid ; for they are too weak to bear it , in regard of their being so little serviceable or disserviceable to the design of christianity , as 't is plain they are . i say , eager defending or opposing of such kind of things , is ( to use the similitude of an excellent person ) like the apes blowing at a glow-worm which affords neither light nor warmth . nay it is no less injurious to the design of christianity , than unserviceable and useless , as we have been effectually taught by very woful experience . and nothing doth more harden atheistically-disposed persons , than their observing the contention of christians about matters of that nature ; for thereby do they take a measure of our whole religion . and besides an eager concernedness about them is too ordinarily accompanied with a lukewarm or rather frozen indifference concerning the most important points and the indispensables of christianity . it is too visibly apparent to be denied , that those which have such a sealding hot zeal either for or against things of no certainty and no necessity , are many of them ( as their predecessors the pharisees were ) in the very other extreme as to not a few of the weightyest matters of religion . chap. xxiii . the seventh inference . that the design of christianity well considered will give us great light into the just bounds and extent of christian liberty . of complying with the customes of our country , and the will of our governours . the great difference between the mosaical law and the gospel as to its preceptive part . seventhly , we may be greatly satisfied by considering the design of christianity concerning the iust bounds and extent of our christian liberty . for that being to make men holy , it may safely be presumed that such things as have neither directly nor consequentially any tendency to the depraving of our souls , are left free to us by our saviour , either to do them or not to do them , as we shall see cause . whatsoever doth neither promote no●… hinder this design , we have reason to believe is neither injoyn'd upon us christians , nor forbidden to us . whatever things are any way necessary to the furtherance of it , must needs be matter of strict duty ; and what are so profitable thereunto , that the omission of them doth make the effecting of this design more difficult , cannot but be ordinarily so also . whatsoever is in its own nature , or by reason of some circumstance inseparably adhering to it , a necessary occasion of gratifying some one or other corrupt affection , and that , by the doing of w ch we shall certainly desile our own souls or the souls of others , either by drawing them thereby to , or hardening and encourageing them in any wickedness ( which is that our saviour means by offending or scandalizing little ones , and is so severely forbidden by him , and also by the apostle in the eighth chapter of the first epistle to the corinthians ) can be no other than absolutely unlawful : and whatsoever is foreseen to be a probable occasion of any one of these mischiefs , must also be carefully avoided by us . but those things which are none of all these , cannot be otherwise than perfectly indifferent under the gospel . and therefore whatsoever of such are commended by the custome of the places we live in , or commanded by superiors , or made by any circumstance convenient to be done ; our christian liberty consists in this that we have leave to do them . and , indeed , it is so far from being a sin to comply with our country-men and neighbours in their plainly innocent usages and harmless customes , or with the will of our governours when they command us such things ; that it would be so , to refuse so to do . for our refusing to comply with either of these can hardly proceed from any thing better than a proud affectation of singularity , or at best from superstitious s●…rupulosity ; which , in calling it superstitious , i intimate to be very evil , as much of conscience as there may be in it . for superstition implyeth a frightful and over-timorous apprehension of the divine nature , and consequently a base and undervaluing conception of it , as the greek word that expresseth it [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] signifieth . that which makes men superstitious , is such an opinion of god as represents him a very angry and captious being , but yet such a one too as may be a●…oned and pacified by a great care and exactness in certain little matters , in performances and abstinences of an insignificant and very trivial nature . now the ancient author of the epistle to diognetus therein acquaints him , that the primitive christians were no such squeamish or conceited creatures as to live in a different way from the people among whom they inhabited ; and saith that they distinguish'd themselves from their neighbors and other folk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither by civil customes , nor a certain language , ( or phrases or tone ) proper to themselves , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. nor that they affected to make themselves notifi●…d by any peculiarities ( that is , in harmless matters ) as a foolish sect among our selves , and some other fanciful people , now adays do . i design not here so tedious a work as that of examining particulars by the rule we have given , but only to shew in the general that we may be satisfied concerning the extent of our christian ●…berty by well weighing the design of christianit●… ▪ and may understand what kind of things must needs be free to us under the gospel-dispensation , and what not ; leaving it to the reader to make application , and consider the nature of particulars by comparing them with this rule . but i presume i need not mind him , that i suppose all this while that whatsoever is plainly commanded and forbidden in the gospel , must be done and forborn by him , though he should not be sagacious enough to discern how every thing there commanded is serviceable , or forbidden is injurious , to the design of holiness : for surely none can doubt but that they ought to understand me , in what i have asserted , to have this meaning onely , viz. that , as to those things which the gospel speaketh nothing in particular and clearly concerning , the best course we can take in order to our knowing to what heads to refer them ( whether to that of things commanded , or to that of forbidden , or to that of indifferent things ) is to examine them by this general rule , viz. the design of christianity . but to conclude this , the great difference between the mosaical law , and the gospel , as to its preceptive part , is this , that by the former a vast multitude of perfectly indifferent things were imposed , and many such also prohibited : but by the latter , onely those things are injoyned that are in their own nature of indispensable necessity , or such as are means and helps towards them : and there is nothing thereby forbidden , but it is so , because it is evil ; and is not therefore evil onely because forbidden . there is nothing either commanded or forbidden in our saviour's religion , but , as it is in order to our good , so is it in order to such a good too as consists in the reformation and renovation of our lives and natures . so that , i say , our past discourse concerning the design of christianity may give us great light , as to the knowledge of what kind of things , we that are under the gospel-dispensation , must do , and are matter of necessary duty ; must not do , and are matter of sin ; and may do or leave undone without sin . chap. xxiv . the eighth inference . that it is the most unaccountable thing to do that which is essentially evil , in defence of the christian religion , or of any opinions presumed to be doctrines relating thereunto . the pope and church of rome most prodigiously guilty in this particular . and not a few of those that profess ▪ enmity against popery too lyable also to the same charge . eighthly , it may be plainly inferred from what hath been said of the design of christianity , that it is the most strangely unaccountable thing for men in defence or favour of that way of religion , which they take to be most truly the christian , or of any opinions that are presumed by them to be doctrines thereunto belonging , to do that which is essentially and in its own nature evil . for these act quite contrary to the design of the christian religion , and so consequently , do what lye●…h in ther●… to spoil it , and render it a 〈◊〉 and insignificant thing by the co●… 〈◊〉 take for the advancement of it . the pope and church of rome are most prodigiously guilty of this madness ; they doing the most plainly vicious and immoral actions imaginable to promote the interest ( as they pretend ) of that which they call the catholique faith. for , their imposing of their own sences upon the word of god , and then persecuting , burning and damning men for not subscribing to theirs as to god's words , can be no better than an act of devilish pride and barbarous cruelty . it is so of the former , in that it is a compelling men to acknowledge their wisdom to be such as that it may not be suspected in the least measure , no not in the determination of points that are the most doubtful and disputable : nay neither in such opinions and practices of theirs as most apparently contradict a multitude of texts of the holy scriptures . and moreover in endeavouring to force all men to act and think as they do in matters of religion , they with luci●…erian arrogance usurp the empire of almighty god , and sway that scepter over mens consciences which is his peculiarly . and i need not say that they are therein no whit less cruel than they are proud ▪ for what greater cruelty can there be , than to inflict upon people the saddest of calamities and the horridest tortures ( whereof the instances are innumerable ) for such things as they cannot have the least cause to think they are able to help ; and which they have also the greatest reason to conclude they are not at all blame worthy for ? i say what can be greater cruelty than this is ? except their designing thereby to terrifie men to the owning of doctrines and doing actions perfectly against the clearest sense of their minds and expres●…est dictates of their consciences ; which is an exercise of no less cruelty towards their souls , than the other is towards their bodies . and what villanies are there which the pope and his proselytes have stuck at committing for the propagation of their religion ? such as exciting subjects to take arms against their lawful sovereigns , to whom they are obliged in the bonds of most solemn oaths ; poisoning and s●…abbing of princes , the most barbarous massacres that any history can give account of . in short , what frauds and perfidiousness , what treachery , what impostures , what pe●…juries , what cruelties and horrid out-rages have they thought too wicked to be undertaken and persisted in for the sake of holy church ? but i would i could say that of all that are called christians the papists onely are lyable to this charge ; but , alas , it is too manifest to be denied or yet dissembled , that not a few of those that profess enmity to popery are sadly guilty , though not equally with the papists , in this particular . but there is nothing more certain than that for any of us to be cruel and of a persecuting spirit , to be wrathful and furious , to backbite and slander , to be false and perfidious , to be ungovernable , rebellious , or seditious , to be uncharitable or in any kind whatsoever unjust upon the account of religion it self , is most unsufferable and inexcuseable . for if it be lawful to behave our selves after this manner upon any account whatever , religion would be the most useless thing in the whole world ; and if this were lawful upon the account of religion onely , i will not stick to say that it would not be more useless and unprofitable than mischievous and hurtfull . nor would the christian religion it self be worthy our profession , if it would give us leave , upon any design , to allow our selves in the forementioned immoralities or in any one whatsoever . but there are none , it more absolutely or with greater severity forbiddeth than such as these . who is a wise man and indued with knowledge among you ( saith s. iames ) let him shew out of a good conversation his works with meekness of wisdom ; but if ye have bitter envyings and stri●…e in your hearts , glory not , and lie not against the truth , ( that is , do not boast of your christian wisdom , nor play the hypocrites in pretending to be spiritual ) this wisdom des●…endeth not from above ( is not zeal kindled from heaven ) but is earthly , s●…nsual , devilish : for where envy and strife is , there is confusion and every evil work . but the wisdom that is from above , is first pure , then peaceable , gentle , and easie to be entreated , full of mer●…y and good fruits , without partiality , and without hypocrisie : and the fruit of righteousness is sown in peace , of them that make peace , iames 3. 13. to the end . and s. paul tells the galatians , chap. 4. 22 , 23. that the fruit of the spirit is love , ioy , peace , long-suffering , gentleness , goodness , faith , meekness , temperance . and he reckoneth among the works of the ●…lesh , vers . 19 , 20 , 21. not onely adlultery , fornication , uncle●…nness , i asciviousness , idolatry , wit●…herast , heresies , mur●… , drunkenness , revelling : but also hatred , variance , emulations , wrath , strife , seditions , envyings : and saith , that they which do such things ( such as these as well as the ●…ormer ) shall not inherit the kingdom of god. and adds vers . 24. that they which are christ's , have 〈◊〉 the flesh with the af●…ections and lusts , that is , all such as the foregoing . and it appeareth from what hath been discoursed concerning the design of christianity , that the grati●…ication of any of these affections is so far from becoming lawful or more warrantable by being yielded to for the sake of it , that it is rendered the more wretchedly foolish and unaccountable by this means . for thus to do , is no other than to be irreligious to promote religion , to be un-christian to do service to christianity ; and therefore to go the directest way to destroy i●… , by the means we use for its preservation : and we do our particular opinions and forms of religion more mischief in alienating the minds of others from them , than their most professed adversaries will be able to do by all their attempts against them , by such wild and wicked expressions of zeal for them . and lastly , thus to do is to oppose the interest of our religion to that of our souls , and to cast these away in the defence of that : as appears from our discourse in the second section . but what madness is like to this ? chap. xxv . the ninth inference . that it is a most unwarrantable thing for those that are the ministers of christ to prefer any other design before that of making men really righteous and holy. that this ought to be the whole design of their preaching . that it is of as great concernment that they promote the same business by their conversations , as that they do it by their doctrine . infinite mischiefs occasioned by the loose lives of ministers . several instances of practices extremely blame-worthy in preachers of the gospel . that they ought to have a regard to the weaknesses of persons so far as lawfully they may . that the promoting of holiness ought to be the onely design of ecclesiastical discipline . ninthly , seeing our saviour's grand and onely direct design was to make men really righteous and holy , it must needs be a most unwarrantable thing for those that are his ministers and representatives to prefer any other before this ; for those that are intrusted with the care of souls to concern themselves about any thing so much as this . it is plainly their duty to subordinate every thing they do , by virtue of their sacred function , hereunto ; and to imitate their great master , all they can , in the discharge of it ; to promote holiness , as much as lyeth in them , both by their doctrine and conversations : with all perspicuity and plainness to instruct their people in all the indisputable doctrines of christianity above any other ; and to have a special care to shew them the aptness that is in them , to the furtherance of holiness of heart and life : and most to inculcate those upon them which have the greatest and most manifest and immediate tendency thereunto : to inform them of their whole duty relating to god , their neighbour and themselves impartially ; to press them to the performance of them with the greatest affection and fervency ; and to back on their exhortations with the most prevalent and inforcing motives ; the most rational and convincing arguments ; couragiously , but with a discovery of tenderest compassion to sinners , to reprove all sins without exception ; and faithfully to shew the danger of living in any one whatsoever . and to do thus , not onely in publique , but , as there is occasion , in private also , and readily to embrace all opportunities for that purpose . thus ( as hath been shewn ) did our blessed saviour spend his time , and that it is the duty of his ministers to come as near as they can , in their practice , to him , is out of question : and thus also did his immediate successors , the apostles employ themselves ; as might be largly made to appear . they preach'd the word , were instant both in season and out of season , they reproved , rebuked and exhorted with all long-suffering and doctrine ; according as s. paul charged timothy to do , in the most solemn and severe manner : even before god , and the lord iesus christ who shall judge the quick and the d●…ad , at his appearing and his kingdom . and that charge by parity of reason must concern the whole clergy as well as that bishop . and as christ and his apostles taught men by their lives , as well as doctrine , and encouraged them to the performance of whatsoever duties they injoyned them , by their own example ; so it cannot but be of infinite concernment that all that have the conduct of souls committed to them should do the like . s. paul exhorted timothy first to take heed to himself , and then to the doctrine ; and the former advice was of no whit less necessity and importance than was the latter . for ( as woful experience assureth us ) a minister of a careless and loose life , let his parts and ability in preaching be never so great , nay though he should behave himself never so faithfully in the pulpit , and be zealous against the very vices he himself is guilty of ( which would be very strange if he should ) must needs do more hurt incomparably , than he can do good . and though ( as some of them will tell them ) it is the peoples duty to do as they say , and not as they do ; yet is there nothing more impossible than to teach them effectually that lesson . mankind ( as we had before occasion to shew ) is mightily addicted to imitation , and examples ( especially those of governors and teachers ) have a greater force upon people ordinarily than have instructions ; but chiefly bad examples ( in regard of their natural proneness to vice ) than good instructions . had not the apostles expressed as great a care of what they did , as of what they said , how they lived as how they preached , christianity would ( without doubt ) have been so far from prevailing and getting ground as it hath done ; that it could not have long survived its blessed author , if it had not bid adiue to the world with him ▪ most men , do what we can , will judge of our sermons by our conversations , and if they see these bad , they will not think those good ; nor the doctrines contained in them practicable , seeing they have no better effect upon those that preach them . and besides no man will be thought to be serious and in good earnest in pressing those duties upon others , which he makes no conscience of performing himself . nay every man's judgement in divine things may warrantably be suspected , that is of a wicked and vicious life . and those that are conscious to themselves that they are not able to pass a judgement upon doctrines , may not be blamed if they question their minister's orthodoxy , while they observe in him any kind of immorality , and see that he lives to the satisfaction of any one lust. for , the promise of knowing the truth is made onely to such as continue in christ's words , that is , that are obedient to his precepts . and i adde , that such a one 's talks of heaven and hell are like to prevail very little upon his auditors , or to be at all heeded by the greatest part of them , while they consider that the preacher hath a soul to save as well as they . and therefore the love that they bear to their lusts , with the devil's help , will easily perswade them , that either these things are but mere sictions , or else that the one may be obtained , and the other escaped , upon far easier terms than he talks of . but as for those few in whom the sense of true vertue and piety have made so deep an impression , as that they have never the slighter opinion of the necessity thereof , in regard of their minister's wicked example ; the prejudice that they cannot but conceive against him renders his discourses insipid and unaffecting to them , and so they ordinarily take all opportunities to turn their backs upon him , and at length quite forsake him . and then , if they are not as understanding as well meaning people , are too easily drawn away from all other churches , when they have left their own , and become a prey to some demure and fairly pretending sectary . and i am very certain from my own observation , that no one thing hath so conduced to the prejudice of our church of england , and done the separating parties so much service as the scandalous lives of some that exercise the ministerial function in her . the late excellent bishop of down and connar hath this memorable passage in a sermon he preached to the university at dublin : if ye become burning & shining lights , if ye do not detain the truth in unrighteousness , if ye walk in light and live in the spirit , your doctrine will be true , and that truth will prevail : but if you live wickedly & scandalously , every little schismalick will put you to shame , & draw disciples after him , and abuse your flocks , and feed them with colo●…ynths and hemlock , and place heresie in the chair appointed for your religion . but to hasten to the dispatch of this unpleasant topick : wicked ministers are of all other ill-livers the most scandalous , for they lay the greatest stumbling block , of any whatsoever , before mens souls ; and what our saviour said of the scribes and pharisees , may in an especial manner be applyed to them , viz. that they will neither enter into heaven themselves nor yet suffer them that are entering to go in : so far are they from saving themselves and those that hear them . but i would to god , such would well lay to heart those sad words of our saviour , luke 17. 1 , 2. it is impossible but that offences will come ; but woe unto him through whom they come : it were better for him that a milstone were hanged about his neck , and he cast into the sea , &c. and those words are not more effectual to scare them , than are these following of a heathen , viz. tully , concerning vicious philosophers to shame them into a better life : saith he in his tusculan questions , the second book , quotusquisque philosophorun●… invenitur , qui sit ita moratus , &c. what one of many philosophers is there who so behaves himself , and is of such a mind and life , as reason requireth ; which accounteth his doctrine not a boast of science but a law of life ; which obeyeth himself , and is governed by his own precepts ? we may see some so light and vain , that it would have been better for them to be wholly ignorant , and never to have learn ▪ d any thing : others so covetous of money , thirsty of praise , and honour , and many such slaves to their lusts , ut cum eorum vitâ mirabiliter pugnet oratio , that their lives do marvellously contradict their doctrine . quod quidem mihi videtur esse turpissimum , &c. which to me seems the most filthy and abominable of all things . for as he which professing himself a grammarian speaks barbarously , and who being desirous to be accounted a musician sings scurvily , is so much the more shame-worthy for his being defective in that the knowledge and skill of which he arrogates to himself ; so a philosopher in ratione vitae peccans , miscarrying in his manners , is in this respect the baser and more wretched creature , that in the office of which he will needs be a master , he doth amiss ; artemque vitae professus delinquit in vitâ , and prosessing the art of well-living , or of teaching others to live well , is faulty and miscarrieth in his own life . could this excellent heathen thus inveigh against wicked philosophers , what satyre can be tart and severe enough for ungodly ministers of the glorious and most holy gospel of the blessed jesus ? i will adde one more saying of our saviour's , which he spake to his disciples , whom he was training up for the ministry , matt. 5. 13. ye are the salt of the earth ; but if the salt hath lost its savour , wherewith shall it be salted ? it is thence-forth good for nothing , but to be cast out , and to be trodden under foot of men . well , i say that the design of our saviour and his gospel being to make men holy , those behave themselves infinitely disbecoming his ministers and the preachers of the gospel , that live unholily ; and so do all such also ( as was at first intimated ) as do not above all things endeavour the promoting and furtherance of that design . and of that number are those that are ever affecting to make people stare at their high-flown and bum-baste language , or to please their phancies with foolish jingles and pedantick and boyish wit , or to be admired for their ability in dividing a hair , their metaphysical acuteness and scholastick subtilty ; or for their doughty dexterity in controversial squabble . and among such may those also , and those chiefly , be reckoned , that seek to approve themselves to their auditors to be men of mysteries , and endeavour to make the plain and easie doctrines of the gospel as intricate and obscure as ever they are able : these are so far from endeavouring above all things to advance the design of the gospel , that it hath not any greater enemies in the whole world than they are . and to them i may adde such as preach up free-grace and christian privileges otherwise than as motives to excite to obedience , and never scarcely insist upon any duties except those of believing , laying hold on christ's righteousness , applying the promises ( which are all really the same with them ) and renouncing our own righteousness , which those that have none at all to renounce have a mighty kindness for . all which rightly understood , may , i grant , and ought to be preached ; but to make the christians duty to consist either wholly or mostly in those particulars , and especially as they are explained by not a few , is the way , effectually to harden hypocrites , and encrease their number , but to make no sincere converts . those again do nothing less than chiefly promote the business of holiness , that are never in their element , but when they are talking of the irrespectiveness of god's decrees , the absoluteness of his promises , the utter disability and perfect impotence of natural men to do any thing towards their own conversion , &c. and insist with greatest emphasis and vehemence upon such like false and dangerous opinions . and those may well accompany and be joyned with the foregoing , that are of such narrow , and therefore unchristian spirits as to make it their great business to advance the petty interest of any party whatsoever , and concern themselves more about doing this , than about promoting and carrying on that wherein consists the chief good of all mankind : and are more zealous to make proselytes to their particular sects than converts to a holy life ; and press more exact and rigid conformity to their modes and forms than to the laws of god and the essential duties of the christian religion . such as all the forementioned have doubtless little cause to expect a [ well done good and faithful servant ] from the mouth of their saviour at the last day ; their practice being so very contrary to that of his ( whose ministers they profess themselves to be ) when he was in the world ; and they making christianity so infinitely different a thing from what he made it . and furthermore , it is unquestionably the duty of all the stewards of the mysteries of god to take special heed that they do not by over-severe insisting on any little matters and unnecessary things , give their people a temptation to conclude that they lay the greatest weight upon them ; but so to behave themselves towards them , as to give them assurance that there is no interest so dear to them as is that of the salvation of their souls . and lastly , to be so self-denying as to have a regard to the weaknesses of persons , so far as lawfully , and without disobeying authority they may , to prevent their departure from communion with the church they belong to ; and to use all fair and prudent ways to perswade those back again thereunto , which there is any the least reason to hope are not irrecoverably gone away . it being very much the interest of their souls not to continue in separation : and not of theirs only but of others too , in that strifes and contentions , envyings and animosities are like to be kept alive , and greatly to encrease , while men keep at a distance from one another ; and where these are ( as it was said s. iames hath told us ) there must needs be confusion and every evil work . and this is no other than what the great s. paul thought it no disparagement to him to be exemplary to us in . for saith he , 1 cor. 9. 19 , &c. though i be free from all men , yet have i made my self a servant to all , that i might gain the more : and unto the iews i became as a iew , that i might gain the iews ; to them that are under the law as under the law , that i might gain them that are under the law ; to them that are without law ( or observe not the law of moses ) as without law , that i might gain them that are without law : to the weak became i as weak , that i might gain the weak ; i am made all things to all men , that i might by all means save some . the summe of which words amount to this , that he denyed himself in the use of his liberty to gain those who were not acquainted with the extent of it , and dealt with all sorts of men in that way which he thought most probable to convert them to christianity , and keep them in the profession of it . not that he sneaked and dissembled and made weak people think that he was of their mind , and so confirmed them in their mistakes and follies ; or had any regard to the humours of unreasonable and meerly captious people that will be finding faults upon no ground at all : this must needs be unworthy of an apostle ; for it is so of all inferiour ministers and likewise of every private christian. and our past discourse assures us also that the promoting of holiness in mens hearts and lives ought to be the only design of ecclesiastical discipline and church censures : and 't is easie to shew that if the laws of all christian churches were framed and the execution of them directed onely , or above any other , to the service of this design ; or that no interest did sway so much with their chief governours , as that which was ( and still is ) most dear to the great founder and king of the church whom they represent ; and if they were willing to lose in their little and petty concerns , that they might gain in this grand one , we should quickly see christendome in most lovely and blessed circumstances . all people that have any thing of sincerity , would quickly unite and agree together , and as for factious hypocrites they would be with ease supprest , and put out of all capacity of doing mischief . this i say might be easily shewn , and plainly demonstrated ; but it needs not , there being nothing in the world more undeniably evident . chap. xxvi . the tenth inference . that an obedient temper of mind is an excellent and necessary qualification to prepare men for a firm belief and right understanding of the gospel of christ. that it is so by virtue of christ's promise . that it is so in its own nature . this shewed in three particulars , viz. in that , 1. it will help us to judge without prejudice concerning the doctrines contained in the gospel . 2. it will give satisfaction concerning the main doctrines of christianity far excelling any that can arise from mere speculation . 3. it will secure from the causes of errour in those points that are of weightiest importance . six causes of such errours laid down ; and an obedient disposition of mind shewed to secure from each of them . tenthly , we learn what is the best temper and disposition of mind to bring to the study of christ's gospel , in order to our firm belief and right understanding of it . seeing its design is to make men entirely obedient , and truly holy , it is evident that a desire so to be is the most excellent and necessary qualification for that purpose . our saviour saith , iohn 7. 17. if any man will do his will ( or is willing to do it ) he shall know of the doctrine whether it be of god , or whether i speak of my self ; that is , in the first place , he shall be throughly satisfied concerning the truth of the gospel , shall be abundantly convinced that the christian religion is no imposture , that the author of it came from heaven , as he declared he did , and was sent by god to reveal his will. such a one , when it comes to be sufficiently proposed to him , shall heartily embrace the gospel as containing the true , the onely true religion . and therefore observe what he saith , iohn 8. 47. he that is of god , heareth god's words ; ye therefore hear them not , because ye are not of god : that is , as if he should say , he that is of an obedient temper , and ambitious of doing the will of god , shall receive the doctrine which in his name i preach to him ; and the reason why you iews , for your parts refuse so to do , is because you are insincere and hypocritical . it is said acts 13. 48. that as many of the gentiles as were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which is doubtless in this place to be rendred ) disposed , or in a ready preparedness , for eternal life , believed ; that is , those which were proselytes of the gate , who were admitted by the iews to the hope of eternal life , and to have their portion in the age to come , without submitting to their whole law , or any more than owning the god of israel , and observing the seven precepts of noah ( as master mede hath learnedly and with great conviction shewn ; ) these being desirous to live godlily , and not prejudiced against the christian religion as the iews generally were , did then at antioch receive the gospel upon its first being made known to them : and of this sort was cornelius , whose conversion to christianity we read of before in the tenth chapter . secondly , and consequently , this sence is also implied in the first cited words of our saviour , viz. that , as he which is willing to do god's will , shall know that christ's doctrine came from him , so he shall rightly understand that doctrine too . for it would be to no purpose for him to believe the gospel to be true , if his faith be not accompanied with an ability to pass a right judgement on the sence of it . and therefore he must needs be able to distinguish between the doctrine of christ and that which is falsly imposed at any time upon the world as his , and fathered upon him by ungodly heretiques ; as well as satisfied that what he delivered in the general is the will of god. s. iohn to this same purpose expresseth himself , 1 epistle 4. 6. he that knoweth god ( that is , practically , or is obedient ) heareth us ; he that is not of god ( or is not willing to obey him ) heareth not us ; hereby know we the spirit of truth and the spirit of error : that is , by this obedient temper we are capable of distinguishing betwixt these two spirits . and , i say , from the design of the gospel , that being to make men holy , it may be presumed , that whosoever considereth it with a desire of being so , must needs both believe it to have come from god , and also be inlightened in the true knowledge of , at least , all the necessary points of it ; and be enabled to give a particular , explicite and understanding assent to them : so that it shall not lie in the power of any subtile seducer to rob him of his faith , or to infect him with any principles that are directly destructive to it , or are so plainly in their consequences so , as that he shall see it , and make that ill use of them as to be perswaded by them to let go his hold of any fundamental article of the christian religion . for our saviour having so infinitely concerned himself for the destroying of sin in us , and to make us partakers of his holiness , as to aim at this above all things , in all he did and suffered in the world , and to make it the whole business of his gospel ; we may be certain that those honest souls that come to the study of it , with a desire of reaping this advantage by it , cannot be left destitute of christ's grace and blessing to make it successful to them for that purpose ; which it is impossible it should be without a thorow-belief of it , and a right understanding of , at least , all its absolutely necessary and essential parts . this we might be assured of from that consideration , though there were no promise extant of that his grace to such well disposed people , as there are diverse others besides that which we have produced . but besides this , a sincere desire of being obedient and holy must needs of it self very greatly dispose us for the belief and sufficient understanding of the gospel , and be very necessary in order thereunto also . for first , it will help us to judge without prejudice and partiality concerning it and the particular doctrines therein contained . he whose hearty desire it is to please god in doing his will , will be unbyassed in his judgement in enquiries after it . he knows that he cannot make that to be truth by thinking one way or other , which was not before so ; and that truth will be truth whatsoever he thinks on it : and therefore doth not wish that this or that may be so , and then endeavour to perswade himself that it is so ; but will only examine what is so , that he may not entertain an erroneous perswasion . he will bring his mind to the gospel , and not wrest the gospel to his mind . but vice and sin , being allowed and predominant in the soul , must needs warp the judgement and clap a heavy byass on it ▪ that will draw it to favour , as much as may be , their interest in all matters it is concerned in . and therefore a man of wicked and depraved affections cannot but be exceeding unapt to study a book whose design is such as the gospel's is . but the obediently-disposed will bring free , ingenuous and candid spirits to this work , and therefore are very fitly prepared to do it with good success . secondly , this honest and sincere temper of mind will help a man to evidence for his satisfaction concerning the main doctrines of the gospel , far excelling any that can arise from mere speculation ●… namely that of sense and experience ▪ the man that is indued with it , shall know of the doctrine , that it is of god , he shall not onely believe it according to the strict notion of that phrase . there is an inward sweetness in holy truths that a good soul will relish , and savour , but the vitiated palates of those that are in love with any lust cannot taste it . how sweet ( said david ) are thy words unto my taste , yea , sweeter than honey unto my mouth . now naked demonstrations give but very poor and slight satisfaction in comparison of that knowledge that ariseth from sense and experience ; and this latter alone will remove from us all doubt and uncertainty ▪ therefore that was so far from being a weak and foolish , that it was a most worthy and laudable speech of the honest martyr : though i cannot dispute , i can die for christ ▪ no one that hath tasted honey , can at all doubt of its sweetness , though he may want cunning enough to answer the arguments whereby a sophister may attempt to prove it bitter . we say , seeing is believing . and the great evidence that our saviour proved himself to be the messias by , was that of sense . by this was thomas his incredulity , as very strong as it was , immediately overcome . and the bodily senses are not more infallible than is the purified sense of the soul. thirdly , the aforesaid temper of mind will secure those in whom it is , from the causes of errour in those points of the gospel that are of weightiest importance . it is undoubtedly certain that mistakes about these cannot possibly arise from the obscurity of that book , it being as plain as heart can wish in all matters of absolute necessity ; as hath been shewn in the free discourse . therefore errours that are of a damnable nature must necessarily proceed from vicious causes , such as , 1. gross ignorance : but 't is not possible to find this in any soul that is sincerely desirous to obey god. 2. a too high opinion of our parts and reason : by which is often occasioned a rejection of whatsoever they are not able to comprehend . but the honest soul can have no such conceits of his reason ; he knows nothing more undoubtedly than that he is a weak and most shallow creature . he knows that the most contemptible insect and common weed are able to pose and put him to a non-plus ▪ and that it would therefore be the highest of arrogances in him to believe nothing revealed to him , but what is an adequate object of his understanding . this man will submit his reason to divine revelation , and not divine revelation to his reason . 't is true he cannot , though he would never so fain , believe that which doth manifestly contradict the reason of his mind , and the innate sense of his soul ; but therefore it is certain that no such things are to be found in the gospel , nor can be a matter of divine revelation . 3. proud affectation of being thought wiser than other folk . this was a great thing which made the first heretiques that the church of christ ever knew , as appeareth by the arrogant title they assumed to themselves , and distinguished their sect by , viz. gnostiques . but that temper of mind that makes men unfeignedly desirous of piety and true vertue is inconsistent with all such ambitious and aspiring thoughts . 4. liquorish curiosity and wantonness of spirit . when people are glutted with those wholesome truths which they have for many years been entertained with , and will be hunting after novelties ; when they grow weary of their honest teachers , and will be following every upstart that sets himself in opposition to them ; it can hardly otherwise be but that they must fall into dangerous errors . the apostle saith , 2 tim. 4. 3. that , the time will come when they will not endure sound doctrine , but after their own lusts will they heap to themselves teachers : ( but how comes it to pass that they will do thus ? it followeth ) having itching fars . but the obedientlyinclined soul will be careful to keep in that good way , which by experience he hath found to be so , and to avoid all bye-paths . nor will he be running after seducers , but shun them all he can , as being conscious of his own weakness and his aptness without the grace of god to be misled . 5. the love of , and being wedded to any one lust whatsoever will certainly endanger mens falling into the worst of heresies . when men have some beloved sins or sin , which they are resolved they will not part with , and are as a right eye or right hand to them , they are easily perswaded to entertain such principles as will allow them to live in them , and to abandon those that will not ; and therefore to wrest the scriptures ( as those the apostle speaks of , 2 pet. 3. 16. ) to their own destruction , and put them upon the rack to make them speak such things as may consist with the interest of their corrupt affections . quod volumus , facilè credimus , that which we would have to be true , we easily believe is so ; and what we desire should be false , we are with little difficulty perswaded to disbelieve . this therefore , hath had such a very fearful influence on not a few , as to cause them at length to throw away their bibles , to deny the immortality of their souls , and disbelieve as much as they can even the being of a deity , because they are sensible that while they continue in their sins , it is infinitely their interest that the holy scriptures should be false , that there should be no other life , and no god. but i need not say , that the honest , obedient person is one that is not devoted to any lust. 6. the just judgement of god upon these and the like accounts , is the last cause i shall mention of mens disbelieving the gospel , and renouncing any of the essentials of christianity . even as they did not like to retain god in their knowledge , ( that is to acknowledge him in their practice ) god gave them up to a reprobate ( or an adulterate , corrupted ) mind ▪ rom. 1. 28. because they received not the love of the truth , that they might be saved ; god shall send them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strength of delusion , that they should believe a lie ; that they all might be damned who believed not the truth , but had pleasure in unrighteousness . 2 thess. 2 ▪ 10. the forementioned particulars do of themselves lead to the most dangerous errours , how much more then must they needs so do , when they are backed on with the divine vengeance . but if honesty and an obedient temper of soul will secure from the other causes of errour and seduction , it will , in so doing , secure from this last . so that it is manifest that a sincere desire of righteousness and true holiness will not fail to help men to a thorow-belief and sufficient understanding of that book which is onely designed to indue them with it : and that nothing can occasion the contrary but a wilful adhering to some one or other immorality ; and that this hath a very great aptness so to do . so that it is not the least matter of wonder , to see men of excellent wits and brave accomplishments , either fall into gross errours or even into a flat disbelief of the christian religion . as strange as this may seem to some , it appears from our past discourse , that there is not any real cause of admiration in it . for other endowments , of as excellent use as they may be when accompanied with that of an obedient temper , must needs do more hurt than good to the souls that are adorned and graced with them , when separated from it , and occasion those vices that may well make way for heresies . and it is certain that an acute wit when it hath not a purified sense going along with it , is so far from being a sufficient praerequisite to the right understanding of evangelical truths , that it is as notable an engine as the grand deceiver can desire to make use of , in order to the bringing about his mischievous designs upon the person that is master of it . so that indeed , it is on the contrary rather matter of wonder , that any man that hath a naughty will , should have a good iudgement in gospel-truths , though both his natural and acquired parts should be ne'r so great . and again we may without the least breach of charity presume , that whosoever , to whom christianity is sufficiently made known , doth either disbelieve it or any of the fundamentals of it , his heart is much more in fault than is his head , and that he hath darkened his discerning faculty and greatly dimmed the eye of his soul , by entertaining some filthy lust that sends up a thick sog and mist of vapours to it . if any man teach otherwise ( saith s. paul , 1 tim. 6. 3. ) and consent not to wholesome words , even the words of our lord iesus christ , and to the doctrine that is according to godliness ; he is proud , &c. not he is weak and cannot , but he is wicked and will not understand the truth . and , by the way , this discourse may conduce to the no small encouragement of the weaker sort : let such be but heartily solicitous about doing god's will and having the design of the gospel effected in them , and they need fear that their weakness will betray them into the wrong way to blessedness . chap. xxvii . the last inference . that we are taught by the design of christianity , wherein the essence , power and life of it consisteth . instances of what kind of things it doth not consist in . for what ends the several exercises of piety and devotion are injoyned . how god is glorified by men , and by what means . whom it is our duty to esteem and carry our selves towards as true christians . that by following the example of christ and making his life our pattern , we shall assure our selves that the design of christianity is effected in us , and that we are indued with the power of it . lastly , we learn from the doctrine of the design of christianity , wherein the essence , power and life of it consisteth , viz. in a good state and habit of mind , in a holy frame and temper of soul ; whereby it esteemeth god as the chiefest good , preferreth him and his son jesus before all the world , and prizeth above all things an interest in the divine perfections ; such as iustice and righteousness , universal charity , goodness , mercy and patience , and all kinds of purity . from whence doth naturally proceed a hearty complyance with all the holy precepts of the gospel ; and sincere endeavours to perform all those actions which are agreeable to them , are necessary expressions of those and the like vertues , and means for the obtaining and encrease of them ; and to avoid the contrary . the kingdom of god ( or christianity ) is not meat and drink , but righteousness , peace , and joy in the holy ghost ; as saint paul tells us , rom. 14. 17. that is , it doth not consist in any merely external matters , or bodily exercises , which ( elsewhere he saith ) do profit but little . and as not in such as he there meaneth , viz. things of a perfectly indifferent nature , and neither good nor evil ; so neither in such as are very good and laudable for the matter of them . it is onely their flowing from an inward principle of holiness , that denominateth any whatsoever christian actions . but such as are onely occasioned by certain external inducements and motives , and proceed not from any good temper and disposition of soul , be they never so commendable in themselves , bespeak not him that performeth them to be a true and sincere christian. he is not a iew , saith the same apostle , that is one outwardly , neither is that circumcision that is outward in the flesh : but he is a iew , that is one inwardly ; and circumcision is that of the heart , in the spirit , and not in the letter , whose praise is not of men but of god , rom. 2. 28 , 29. that is , he onely is a true child of abraham , who in the purity of the heart obeyeth those substantial laws that are imposed by god upon him . and if no one that doth not thus , might properly be called a iew or child of abraham , much less can the name of a christian and a disciple of the holy iesus be due to him . he ( it is evident ) is onely so , in whom the design of christianity is in some measure accomplish'd . and it appears from what hath been said that its design is primarily and immediately upon the nature ; which , being rectified and renewed , will certainly discover it self so to be throughout the whole life . for a good tree will not bring forth corrupt fruit , nor a corrupt tree good fruit , as our saviour hath said . were it possible ( as it is not ) that we should forbear all outward acts of sin , and yet our souls cleave to it , we could not but be destitute of the life and power of christianity . and should we abound never so much in the exercise of good duties , if our design in so doing be to gratifie any lust , and serve some carnal interest , they will be so far from christian actions , that they may be most truly and properly called sins . there is no one duty more affectionately recommended in the gospel to us than is alms-giving ; but to give alms to be seen and praised by men , is no better than base hypocrisie ( as christ hath told us ) so far is it from an expression of christian charity . and whatsoever materially vertuous actions proceed not from the principle of love to vertue , though i cannot say that all such are hateful to god , yet they want that degree of perfection that is requisite to make them truly christian. and it is a plain case that he is not the christian , that is much employed in the duties of prayer , hearing god's word , reading the bible and other good books , &c. but he that discovereth a good mind in them , in whom the end of them is effected , and who is the better for them . this is the business for the sake of which prayer is enjoyned . we are therein to acknowledge god's infinite perfections , and our obligations to him , that we may express our hearty sense of them , and in order to our being the more affected with those , and our having the more grateful resentments of these . we are in that duty to address our selves to the divine majesty , in the name of christ , for what we want ; that we may by this means both express and encrease our dependance on him , and trust in him for the obtaining thereof . and to confess and bewail our sins , to exercise godly sorrow and contrition of soul ; and that by so doing we may be so much the more deeply humbled for them , and have the greater averseness in our wills against them . the communion which we are to enjoy with god in prayer is such as consisteth in being enamoured with the excellencies that are in him , and in receiving communications of his nature and spirit from him . therefore also are we commanded to hear and read god's word , that we may come thereby to understand , and be put in mind of the several duties he requires of us , and be powerfully moved to the doing of them . and the like may be said concerning all the other exercises of piety and devotion , the end of them is more and more to dispose our hearts to the love , and our wills to the obedience of our blessed creatour and redeemer . and busying our selves in any of them without this design may well be counted in the number of the fruitless and unaccountable actions of our lives . thus to do is prodigally to wast and mispend our time : as the jews were upbraided by one of their adversaries , with doing , upon the account of their sabbath , saying , that they lost one day in seven . and those that are most constant in their addresses to the majesty of heaven , both in the publique and private worship of him , if they go into his presence with the entertainment and allowance of any sinful affection , they have never the more of the divine approbation upon that account . if i regard , saith david , iniquity in my heart , the lord will not hear me . god esteemeth no better of such as do so , than as hypocritical fawners upon him , and false-hearted complementers of him ; and hath declared that their sacrifices are an abomination to him . the generality of the jews were such a people : god by his prophet isaiah speaks thus concerning them . they seek me dayly and delight to know my ways , as a nation that did righteousness , and forsook not the ordinance of their god. they ask of me the ordinances of iustice , they take delight in approaching to god. they were a people that loved to fast and pray , and afflict their souls , and to make their voice to be heard on high : but giving liberty to themselves in plain immoralities , god declared that all this was even hateful to him : as may be seen in the fifty eighth of isaiah . and he there likewise telleth them , that the fast which he took pleasure in , consisteth in loosing the bands of wickedness , in undoing the heavy burthens ; and letting the oppressed go free ; in breaking every yoke ; in dealing their bread to the hungry ; and bringing the poor that are cast out , to their houses ; in covering the naked ; and the exercise of strict justice , mercy and kindness . and in the first chapter , he asks them , to what purpose the multitude of their sacrifices were ( though they were no other than he himself by the law of moses required ) and charged them to bring no more vain oblations to him ; told them that their incense was an abomination to him , their new-moons and sabbaths and calling of assemblyes he could not away with , that their solemn assembly was iniquity , that their new-moons and appointed feasts his soul hated , and that he was weary to bear them . and all this because these were the onely or main things they recommended themselves to him by ; their religion chiefly consisted in them ; and they gave themselves leave to be unrighteous , cruel and unmerciful , as may there be seen . god abhorrs to see men come cringing and crowching before him , bestowing a great heap of the best words upon him , and the worst upon themselves , and with dejected countenances bemoaning themselves and making lamentable complaints of their wickedness to him , imploring mercy and favour from him , &c. when they resolvedly persist in disobedience . so far are such things as these from being able to make amends for any of their sins , that god accounts them no better than additions to their most heinous impieties ; as by the sixty sixth of i●…aiah , it further appeareth : it is said there , he that killeth an ox , is as if he slew a man ; he that sacrificeth a lamb , as if he cut off a dog's neck ; he that offereth an 〈◊〉 , as if he offered swines blood ; ●…e that burneth incense , as if he 〈◊〉 〈◊〉 〈◊〉 ▪ and how came this to pass ? it follows ▪ they have chosen their own ways , and their soul delighteth in their abomination●… ▪ so that if he had such an opinion of the goodliest and most acceptable sacrifices when offered by disobedient and immorall persons , under the law ; it is impossible that he should have one jot a better of the most affectionate devotions of those that take no care to be really and inwardly righteous and holy under the gospel . and in being so , consists ( as was said ) the soul and life of christianity . not that a true christian can have undervaluing and slight thoughts of the external worship and service of god ; nor that he can contemn or neglect praying to him , singing his praises , hearing or reading his word , &c. nothing less : for by the serious and diligent performance of these and the like duties he comes to acquire and encrease that good temper of soul that gives him the denomination of such a one , through the assistance of the divine grace . he is one , to speak in the words of hierocles , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , joyns endeavours to 〈◊〉 , and prayers also ( with the other parts of divine worship ) to his other endeavours . and besides the solemn acknowledgements of god , both in publique and private , are expressions of natural justice . quid aliud est 〈◊〉 ( saith tully ) quàm iustitia adversùs deos ? what is piety or devotion but iustice towards god ? and each of the significations of it , whether natural or positive , they are payments of a due to him ; so that men cannot be so much as honest , and omit the honouring of the divine majesty by them . but it is certain that these performances do him no honour at all , any otherwise than as they proceed from a good and sincere soul. and to this purpose our often cited philosopher hath this other excellent saying , viz. the greatest abundance and profusest costliness of oblations bring no honour to god , except they are offered with a divine mind : for the gifts and sacrifices of fools are but food for the fire . sacrifices in ancient times were called the food of almighty god , as being provision made for his house ; but ( saith this philosopher ) when they proceed from fools ( or wicked men ) they are at best but the fire's meat , they signifie nothing to god , and are merely thrown away . and indeed the best intelligible and most significant honour that our devoutest services bring to god , is by their being a means of making us more like unto him . and as i shewed , out of the learned master smith's treatise , how god most glorifieth himself , so i think it not amiss to transcribe more lines of that worthy person , wherein he excellently sheweth how we most glorifie god ; and they immediately follow the former . saith he , pag. 409. as god's seeking his own glory in respect of us is most properly the flowing forth of his goodness upon us ; so our seeking the glory of god is most properly our endeavouring a participation of his goodness , and an earnest uncessant pursuing after divine perfection . when god becomes so great in our eyes , and all created things so l●…ttle , that we reckon upon nothing as worthy of our aims or amb●…tions but a serious participation of the divine nature , and the exercise of divine vert●●s , love , joy , peace , long-suffering , kindness , goodness and the like ▪ when the soul beholding the infinite beauty and loveliness of the divinity , and then looking down and beholding all created perfection mantled over with darkness , is ravished into love and admiration of that never-setting brightness , and endeavours after the greatest res●●blance of god in justice , love and 〈◊〉 : when conversing with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by a secret feeling of the 〈◊〉 , 〈◊〉 and power of his goodness , we endeavour to assimilate our selves to him : then we may be said to glorifie him indeed . god seeks ●…o glory but his own , and we have none of our own to give him . god in all things seeks himself and his own glory , as finding nothing better than himself ; and when we love him above all things , and endeavour to be most like him , we declare plainly that we count nothing better than he is . see more to the same purpose , pag. 141 , 142 , 143. and this same excellent notion the pythagoraeans ( however they came by it ) did also teach . it was one of their sayings , thou wil●… best glorifie god , by assimilating and making thy mind like to god. and i will trouble the reader with one more of our philosopher's sayings which is no less worthy of his observation than any of the past recited ones , viz. thou canst not honour god in giving ought to him , but by becoming a meet and worthy person to receive from him . and the great and infallible oracle of truth , our blessed saviour , hath assured us , that , herein is his father glorified , that we bear much fruit ; that we are fruitful in all holiness . and we learn from s. paul , phil. 1. 11. that they are the fruits of righteousness , which are by iesus christ ( or the effects of his grace and holy spirit ) which redound to the praise and glory of god. and then do we praise him most significantly and effectually , when we are 〈◊〉 ( as there he prays that the philippians may be ) with these fruits : when righteousness takes possession of our souls , grows and encreases in them , and exerts it self in our lives ( as it must needs do wheresoever it is ) and our whole conversations shine with it . in short ; circumcision is nothing , and uncircumcision is nothing , ( neither any opinions , nor performances , nor forbearances , that have no influence upon the soul and spirit , are any thing ; ) but the keeping the commandments of god : this is all in all . in christ iesus nothing at all availeth but such a faith as works by love ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or is perfected by charity ) and a new-creature . and if any man be in christ , he is a new creature ; and whosoever is a new creature , is in christ or a true christian . all which s. paul hath plainly taught us , in 1 cor. 7. 19. gal. 5. 6. 2 cor. 5. 17. those in whom the design of the gospel hath taken good effect , are indeed christians , and none but such : in the success of that must needs lie the power of christianity , and in nothing else . and therefore whosoever they are in whom the genuine effects of righteousness and true holiness are conspicuous , we ought to look upon them as living members of that body whereof christ is the head. whoever are ready to profess their faith in god and christ and the holy spirit in all scripture phrases ( without perverting their manifest and apparent sense ) and lead a life answerable , for ought that we can discern , to the clear intimations of our saviour's will , and all the rules plainly laid down in his holy gospel , ( though it should not be their fortune to concur with us in all our sentiments ) it is our duty to judge them to be indued with all the essentials and integral parts of christianity , and accordingly to carry our selves towards them : or we shall offer them too great a temptation to suspect , that we our selves are ignorant wherein they consist , and for all our great profession are void of them . there is one thing more which i cannot forbear to add concerning the weighty and most important point we are now discoursing , and which contains the summ of all that need to be said about it , viz. that it is impossible we should not have the design of christianity accomplished in us , and therefore that we should be destitute of the power of it , if we make our saviour's most excellent life ( a short account of which we have been in this tractate presented with , ) the pattern of our ●…ves ▪ if we write after that fair copy he hath therein set us , if we tread in his blessed s●…eps , and be such , according to 〈◊〉 measure and capacity , as we have understood he was in this world. those that sincerely and industriously endeavour to imitate the holy jesus in his spirit and 〈◊〉 , can never be ignorant what it is to be truly christians ; nor can they fail 〈◊〉 〈◊〉 . and if the history of his life were more perused and minded , and that he designed to be therein our example ( as both he and his apostles have often enough assured us he did ) were more seriously considered , it could not possibly be that the design of his gospel , and that wherein consists the power of godliness and soul of christianity , should be by so many so very miserably mistaken , as we see it is . the conclusion . what remaineth now but that we sedulously and with the greatest concernedness betake our selves to find that , which hath been proved to be the design of christanity , accomplish'd in our hearts and lives . that we endeavour above all things in the world to walk worthy of the vocation wherewith we are called ; and that our conversation be as it becometh the gospel of christ : and by that means make it appear to our selves and others that we are not in the number of those wretched souls on whom the knowledge of the most incomparable religion is merely thrown away , and bestowed to very ill or to no purpose . that we place the kingdom of god not in word , but in power ; and our christianity not in letting our tongues loose , but in bridling both them and our exorbitant affections . that we make less noise , be less disputacious , and more obedient ; that we talk and cavil less , and be and live better : as well knowing , that an objecting , quarrelsome and wrangling humour serves to no better end than eating out the heart and life of all true religion . let us exercise our selves unto reall and substantial godliness , and in keeping our consciences void of offence both towards god and towards men ; and in studying the gospel to inable us not to discourse , or onely to believe ; but also and above all things to do well . let us esteem christianity a principle of such vigour , spriteliness and activity , as to be assured of nothing more than that it cannot possibly be where it doth not act ; and that the lives of those that are indued with it cannot but bear witness to the force of it . let us do what lyeth in us to convince our atheists that the religion of the blessed jesus is no trick or device ; and our wanton and loose christians , that it no notional business or speculative science , by letting them see most excellent effects produced in our selves by it : by shewing them how sober and temperate , how chaste , how severely just , how meek and peaceable , how humble , how patient and submissive to the will of god , how loving and charitable , what contemners of this world and confiders in god we are enabled to be by the power of it . let us declare that we are not mere professours of faith in christ jesus , by doing acts worthy of such a faith : that we are not barely relyers on christ's righteousness , by being imitatours of it , by being righteous as he was righteous : that we do truly believe the christian doctrine , by chearfully complying with the christian precepts . hereby let us know that we do indeed know him , that we keep his commandments by our care thus to do shall our minds ( as hath been shewn ) be inlightned in all necessary truth . it was by their care to do the will of god , that the primitive christians obtained the right knowledge of it . and there is no such method for the acquiring of all useful knowledge as this is . by this means shall we also be kept constant in the true profession of the faith. the obedient is the only christian that is out of danger even of a total apostacy ; nor can there be any sure hold of any one that is not obedient . he whose great design it is to keep the commandments of god and his son jesus , is the onely solid , stable and settled man. our saviour hath likened him unto a wise man which built his house upon a rock , which , notwithstanding that the rain descended , and floods came , and the winds blew and all beat upon it , fell not , because it was founded upon a rock . and on the contrary he hath compared those that hear , but do not his sayings , to a foolish man , which built his house upon the sands ; which , when assaulted by a tempest , fell ; and great was the fall of it . 't is no strange thing to see a very highly professing , if he be not as conscienciously living a christian , tossed up and down like a wave of the sea , and carried away with every wind of doctrine : but so will not the obedient person be . he may ( 't is confessed ) alter his opinion in the less weighty and more obscurely delivered points , but those which belong to the main body and substance of christianity , and are plainly revealed , as all such are , he will inseparably adhere to . by this means will our knowledge be sanctisied and made useful , but without the care of obedience it will be utterly unprofitable , nay of very hurtful and mischievous consequence . whatsoever christian knowledge is not impregnated with answerable goodness , but is unaccompanied with christian practice , is not onely an insipid and jejune , but also a flatulent thing , that in stead of nourishing is apt to swell and extremely puff up the souls of men ; i mean , to make them proud and highly opinionated of their own worth , censorious and contemners of other people , and of a conceited and pragmatical , a contentious and unpeaceable behaviour . and there i●…no man but may observe too too many of our great pretenders to christianity unhappily exemplifying and demonstrating by their practices this sad truth . by this means , shall we convince gain-sayers more than by any arguments : but they are never like to be perswaded that our iudgements are orthodox , while they perceive our conversations to be heretical . wicked men are an infinite discredit to any party they side with , and do it mighty disservice . i wish we of the church of england did not know this by very woful experience . and on the other hand , a good life cannot but be of exceeding great force to draw dissenters to the embracing of our religion . we see that mere pretences to great sanctity do strangely make proselytes to several forms , that have nothing besides to set them of●… and commend them . and as for obstinate persons who are peremptorily resolved that they will by no means be prevailed with to come over to us , they will however be greatly disabled from reproaching our religion , when they are convinc'd that it hath excellent effects on the professours of it : or at least , neither their reproaches , nor any attempts whatsoever against it , could then ever have success , or be able to do any thing to its considerable prejudice . nor would that idle and sensless talk , whereby some hot-headed people endeavour to prove us an anti-christian church , be by many , if by any listened to , could they discern among us more christian lives : could they be once satis●…ied that we esteem it our principal interest and concernment to make our selves and others really and substantially good . so is the will of god ( saith s. peter ) that with well-doing ye may put to silence the ignorance of foolish men . by this means shall we pass chearfully through this sad world ; and in the middest of our thoughts within us will solid comforts delight our souls . little do those think what happiness they deprive themselves of even in this life , that place their religion in any thing more than an universal respect to their saviour's precepts . there is no true christian that 〈◊〉 to be told , that the more careful 〈◊〉 is to obey god , the more sweetly h●… enjoys himself : nor , that a vertuous and holy life doth several ways bring in a constant revenue of peace and pleasure ; even such as no earthly thing can afford any that deserves to be nam'd on the same day with it . every good man feels that christ's yoke is not less pleasant than it is easie , nor his burthen more light than it is delightful : and that all his ways are , upon many accounts , ways of pleasantness , and all his paths peace . so that were there no other reward to be hoped for but what dayly attends them , it would be most unquestionably our interest to walk in them , and to forsake all other for them : and there is no one of christ's disciples that by experience understands what his blessed master's injunctions are , that would be content to be eased , though he might , of them : or that would accept of a qui●…tus est from performing the duties required by him , though he should have it offered him , even with the broad seal of heaven ( which is impossible to be supposed ) affixed to it . but , lastly , by this means shall we obtain , when we depart hence , the end of our faith , even the salvation of our souls , and arrive at a most happy and glorious immortality . by the pursuance of real and universal righteousness shall we certainly obtain the crown of righteousness , which our righteous redeemer hath purchased for us , and god the righteous iudge will give unto us . an exceeding and eternal weight of glory we shall assuredly reap , if we faint not and be not weary of well-doing . glory , honour and peace is the undoubted portion of every soul that worketh good . and blessed are they that do his commandments , for they have right to the tree of life , and shall enter through the gates into the city . but if , on the contrary , we foolishly satisfie our selves with an ineffectual faith in christ , a notional knowledge and empty profession of his religion , or a meerly external and partial righteousness ; these will be so far from intitling us to the exceeding great and precious promises of the gospel , that they ( at least the three former ) will much heighten our misery in the world to come , and excessively aggravate our condemnation . let us hear the conclusion of the whole matter ; fear god , and keep his commandments ( from a principle of love to him and them ; ) for this is the whole of ( the christian ) man. the end. errata . page 17. line 8. for practical read partial . p. 51. l. 3. r. world . p. 82. l. 7. r. poverty . p. 87. l. 1. r. for sin . and l. 9. r. jealousie . p. 95. l. 12. r. of sin . p. 115. l. 18. r. farther add . p. 155. l. 27. r look . p. 1●…4 . l. 7. blot out too . p. 190. l. 23. r. christians . p. 211. last line , for the r. their . p. 224. l. 17. for in r. on . p. 280. l. 17. r. need not . p. 294. l. 13. r. filled . p. ●…00 . l. 8. r. it is . in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 106. and in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 112. and in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 187. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . some books printed for r. royston at the angel in s t paul's church-yard , since the fire . a paraphrase and annotations upon all the books of the new testament . the third edition : by h. hammond , d. d. ductor dubitantium , or the rule of conscience , in four books , folio : the second edition : by jer. taylor , chaplain in ordinary to king charles the first , and late lord bishop of down and conner . the sinner impleaded in his own court : the third edition : whereunto is now added , the love of christ planted upon the very same turf , on which it once had been supplanted by the extreme love of sin : in 4 o. a collection of sermons upon several occasions : by tho. pierce , d. d. and president of s. mary magdalen-college in oxon. a correct coppy of some notes concerning god's decrees , enlarged : by the same authour : in 4 o. a discourse concerning the true notion of the lord's supper , to which are added two serm. by r. cudworth , d. d. in 8 o. the unreasonableness of the romanists , requiring our communion with the present romish-church : in 8 o. christian consolation derived from five heads in religion . i. faith , ii. hope , iii. the holy spirit , iv. prayer , v. the sacraments . written by the right reverend father in god , john hacket , late lord bishop of coventry and lichfield , chaplain to king charles the i. and ii. in 8 o. the profitableness of piety , an assize sermon preach'd by richard west , d. d. in 4 o. west barbary , or a narrative of the revolutions of the kingdoms of fez and morocco : with an account of the present customes , sacred , civil and domestick : in 8 o. printed at oxon for john willmot , and are to be sold , by richard royston . the christian sacrifice . a treatise shewing the necessity , end , and manner of receiving the holy communion : together with suitable prayers and meditations for every month in the year ; and the principal festivals in memory of our blessed saviour . the end. notes, typically marginal, from the original text notes for div a40073-e3110 * act ▪ 26. * gal. 4. 9 mat. 5. 17. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may signifie fully to preach , as rom. 15 , 19. & col. 1. 25. 1 tim. 6. 3. * rom. 7. eph. ●… . mat. 50 col. 3. 23. rom. 12. 11. 1 cor. 10. 31. 1 pet. 1. 15 mat. 5. 48. mat. 19. 19. ●…it . 3. 2. 1 cor. 13. 5 1 john 3. 16. 2 pet. 1. phil. 4. 1 tim. 4. mat. 5. 8. vers . 3. vers . 7. vers . 5. rom. 2. 7. rev. 3. 21. chap. 2. 10 col. 1. 12. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rom. 1. 18 1 cor. 6. 9 , 10. mat. 5. 22. mat. 11. 26. ●…ha . 18. 28 ●…ha . 25. 42 1 john 3. 15. 〈◊〉 . 7. 1. revel . 21. 27. jam. 4. 6. matth. 23. 13 rom 13 ▪ 1 , 2. 1 pet. 2. 23. isa. 50. 6. isa. 53. vers . 7. * iustin martyr . 2 cor. 8. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 john 4. see mat. 9. 14. to 17 mat. 7. mar. 5. 13 luk. 8. 32 matth. 8. 31 , 32. notes for div a40073-e15000 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . nè malum quidem ●…lum cum turpitudini●… malo comparandum . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in car. pythag. pag. 10●… . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pag. 162. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pag. 153. 〈◊〉 lib. ●… . de 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ●…ieroc . pag. 78. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . comment . in epict. pag. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pag. 70. 1 pet. 3. nihil neque meum est neque cujusquam , quod auferri , quod eripi , quod amitti potest . cicero in paradoxis . animus hominis dives , non arca appellari potest . quamvis illa sit plena , dum te inanem videbo , divitem non putabo . in paradox . tuae libidines te torquent , te arumnae premunt omnes , tu dies noctesque cruciaris . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . qui appetitus longius evagantur &c. et non satis ratione ●…etinentur , ●…c . ab iis non modò animi perturbantur , sed etiam corpora : licet era ipsa cernere iratorum , aut corum qui aus libidine aliquâ aut metu commoti sunt , aut voluptate nimiâ gestiunt : quorum omnium ●…ultus , voces , motus , statusque mutantur . cicero lib de officiis primo . see his select discourses pag. 409. chap. 1. 5. notes for div a40073-e19970 quòd si in hoc erro , quod animos hominum immortales esse credam , libenter erro : nec mihi errorem , quo delector , dum v●…o , extorqueri volo . sin mortuus , &c. lib. 9. sect. 4●… . 2 cor. 5. 20. heb. 1. 2 , 3 1 tim. 3. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chap. 7. 〈◊〉 ●… . 〈◊〉 . this notion of a fine body did tertullian retain his belief of , after he was converted to christianity , and took it for the inner man , spoken of in scripture . exod. 3. 6 matth. 22. 3●… . rom. 1. 16 2 cor. 10. 5. p●…dag . pag. 120. oratio ad graeco●… . pag. 40. dialog . cum tryph. p. 225. pag. 2 , 2 cor. 2. 16. joh. 9. 39. praeter obstinationem ●…on sacrificandi , nihil aliud se d●… sacramentis eorum compe●…isse , quàm caetus antelu●…anos ad canendum christo & deo , & ad confoed●…randam disciplinam ▪ homicidi●…m , adulterium , fraudem , per fid●…am & c●…etera scelera prohiben●…es . lib. 10. epist. 9●… . 〈◊〉 . affirmabant autem , haue fuisse summam vel culpae suae , vel erroris , quòd essent soliti stato die ante lucem convenire ▪ carmenque christo , quasi deo , dicere secum invicem , seque sacramento non in scelus aliquod obstringere , sed me furta , ne latro●…inia , ne adulteria committerent , ne fidem fallerent , ne depositum appellati abnegarent , &c. — sed nihil aliud inveni , quàm superstitionem pravam & immodicam . iustin. martyr . apolog. ad antoninum pium ▪ pag. 115. ●…ss . 9. pag. 22. 〈◊〉 . 〈◊〉 . 1 joh. 3. 8. rom. 6. mat. ●… . ●…al . 2. ●… tim. 4. 16. joh. 8. 〈◊〉 ▪ m●…tt . 5. 29 , 30. 1 tim. 4. 8 matt. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pag. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . comment . in aur. carm. pag. 22. joh. 5. 18. notes for div a40073-e36020 1 joh. 2. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . clem. alexandrin . stromat . lib. ●… pag. 288. mat. 7. 24. vers. 26. 1 pet. ●… . 〈◊〉 2 tim. 4. rom. 2. 10 rev. 22. 14